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Matthew Henry · Citado em PreceptAustin
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Henry - Jesus saw him lie. Observe, When Christ came up to Jerusalem he visited not the palaces, but the hospitals, which is an instance of his humility, and condescension, and tender compassion, and an indication of his great design in coming into the world, which was to seek and save the sick and wounded. (John 5 Commentary) John Heading on Jesus knew - We have already noted this divine introspection of the inner heart of men in passages such as Jn 1:47-48+; Jn 2:24-25+; Jn 4:17-18+. We will see this fact later in passages such as "Jesus knew from the beginning who they were that believed not, and who should betray him" (Jn 6:64); "Neither hath this man sinned, nor his parents" (Jn 9:3). Additionally, the Lord knew facts that were ordinarily hidden from men, such as "Lazarus is dead" (Jn 11:14); "Jesus knew that his hour was come" (Jn 13:1); "The cock shall not crow, till thou hast denied me thrice" (Jn 13:38); "ye shall be scattered" (Jn 16:32); "knowing all things that should come upon him" (Jn 18:4). Events unknown to us in heart, time and space, are all known to the Lord.(What the Bible Teaches - John) Frédéric Louis Godet comments on how Jesus knew that he had already been a long time - (This) indicates one of those instantaneous perceptions by which the truth revealed itself to Jesus in the degree which was demanded by His task at the moment. Compare Jn 1:47-49+ Jn 4:17-19+. (John 5 Commentary) THOUGHT - Jesus as God Incarnate saw the suffering of the multitude then, but now Jesus seated at the right hand of the Father still sees our suffering. Are you suffering beloved (most of us are either in a trial, coming out of one or about to go into one!)? Jesus sees your situation! He is the same yesterday, today and forever (Heb 13:8+). And "yesterday" (so to speak) He saw Hagar's pathetic plight looking on as the Angel of the LORD (Ge 16:7), the One she named El Roi, the God Who Sees (Ge 16:13)! Cast your burden on Him and He will sustain your (Ps 55:22+), for He is still El Roi, the God Who Sees.
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Henry - The Father Himself bore testimony to him (v. 32): There is another that beareth witness. I take this to be meant of God the Father, for Christ mentions his testimony with his own (John 8:18): I bear witness of myself, and the Father beareth witness of me. Observe,The seal which the Father put to his commission: He beareth witness of me, not only has done so by a voice from heaven, but still does so by the tokens of his presence with me. See who they are to whom God will bear witness. [1.] Those whom he sends and employs; where he gives commissions he give credentials. [2.] Those who bear witness to him; so Christ did. God will own and honour those that own and honour him. [3.] Those who decline bearing witness of themselves; so Christ did. God will take care that those who humble and abase themselves, and seek not their own glory, shall not lose by it. The satisfaction Christ had in this testimony: "I know that the witness which he witnesseth of me is true. I am very well assured that I have a divine mission, and do not in the least hesitate concerning it; thus he had the witness in himself." The devil tempted him to question his being the Son of God, but he never yielded. (John 5 Commentary) Another (243)(allos) expresses a numerical difference and denotes "another of the same sort. Allos usually means “another of the same kind” while heteros denotes “another of a different kind or nature.” To say it another way allos is another numerically but of the same kind in contrast to heteros which means another but qualitatively, other, different one. W E Vine has this note on allos - Allos expresses a numerical difference and denotes "another of the same sort;" heteros expresses a qualitative difference and denotes "another of a different sort." Christ promised to send "another Comforter" (allos, "another like Himself," not heteros), John 14:16. Paul says "I see a different law," heteros, a law different from that of the spirit of life (not allos, "a law of the same sort"), Ro 7:23. After Joseph's death "another king arose," heteros, one of quite a different character, Acts 7:18. Paul speaks of "a different gospel (heteros), which is not another" (allos, another like the one he preached), Gal. 1:6-7. See heteros (not allos) in Mt. 11:3; Acts 27:1; in Luke 23:32 heteroi is used of the two malefactors crucified with Christ. The two words are only apparently interchanged in 1Co 1:16; 1Co 6:1; 1Co 12:8-10; 1Co 14:17, 19, e.g., the difference being present, though not so readily discernible. They are not interchangeable in 1Co 15:39-41; here heteros is used to distinguish the heavenly glory from the earthly, for these differ in genus, and allos to distinguish the flesh of men, birds, and fishes, which in each case is flesh differing not in genus but in species. Allos is used again to distinguish between the glories of the heavenly bodies, for these also differ not in kind but in degree only. Note: The distinction (with heteros) comes out in the compounds of heteros, viz., heteroglōssos, "strange tongues," 1Co 14:21; heterodidaskaleō, "to teach a different doctrine," 1Ti 1:3; 1Ti 6:3; heterozygō, "to be unequally yoked" (i.e., with those of a different character), 2Co 6:14. (Online - Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbrant on allos - In classical as well as Hellenistic Greek (including Biblical Greek), allos functions as both a pronoun (“[the = definite article precedes allos] other [one]”) and an adjective (“another [one]”). It can also be used of an “additional” person or thing. Used with the indefinite pronoun tis it can mean “any other.” Usually allos refers to “another” of the same kind, but on occasion it can refer to “another kind, different” (Liddell-Scott). Further use within these parameters is attested. For the Septuagint translators allos was equated with as many as 10 different Hebrew words. On most occasions either ’echādh, “one of, one . . . another . . . a third,” ’achēr, or ’ōchărî, “other, different,” stands behind it. It was used of God’s giving Saul “another” heart (1Sa 10:9) and of the man of God from Judah taking “another” road (1Ki 13:10). Theologically speaking there is and never has been any “other” god but the God of Israel (Isaiah 43:10; cf. 45:21). The term allos appears 160 times in the New Testament. In many instances allos and heteros have the same meaning and demonstrate significant overlap. On the one hand heteros (“other, another,”) can express a qualitative difference between the things being compared. While on the other hand, allos only signifies a quantitative difference, an addition in number. Allos usually means “another of the same kind” while heteros denotes “another of a different kind or nature.” This distinction is theologically significant, especially in a passage like John 14:15ff. where Jesus promised to send allon paraklēton, that is, a Comforter of the same kind and in addition to himself, not “another” (heteros) of a different kind. Another theologically significant context is Galatians 1:6-9. Here the terms have very different implications. This section in Galatians conveys some of the strongest admonitions and rebukes found in the New Testament. This is because Christians there were being led into “another” (heteros) gospel (verse 6). Paul vehemently warned that this was not “another” (allos) gospel of the same kind which brought them to a saving knowledge of Jesus Christ. Instead this heteros gospel was a perversion of the true glad tidings of Christ (verse 7). It was contrary to the one they had first heard Paul preach (verse 8). He went on to pronounce a curse, anathema (329), upon anyone (human or angelic) who would present a gospel different from the one they first received from him. (Complete Biblical Library) Allos - 137v another(50), another man(2), another woman(2), another's(1), else(4), more(5), one(3), one another(1), one else(1), other(35), other men(1), other women(1), others(41), some(2), some another(2), someone else(3). - Matt. 2:12; Matt. 4:21; Matt. 5:39; Matt. 8:9; Matt. 12:13; Matt. 13:5; Matt. 13:7; Matt. 13:8; Matt. 13:24; Matt. 13:31; Matt. 13:33; Matt. 16:14; Matt. 19:9; Matt. 20:3; Matt. 20:6; Matt. 21:8; Matt. 21:33; Matt. 21:36; Matt. 21:41; Matt. 22:4; Matt. 25:16; Matt. 25:17; Matt. 25:20; Matt. 25:22; Matt. 26:71; Matt. 27:42; Matt. 27:61; Matt. 28:1; Mk. 4:5; Mk. 4:7; Mk. 4:8; Mk. 4:18; Mk. 4:36; Mk. 6:15; Mk. 7:4; Mk. 8:28; Mk. 10:11; Mk. 10:12; Mk. 11:8; Mk. 12:4; Mk. 12:5; Mk. 12:9; Mk. 12:31; Mk. 12:32; Mk. 14:58; Mk. 15:31; Mk. 15:41; Lk. 5:29; Lk. 6:29; Lk. 7:8; Lk. 7:19; Lk. 7:20; Lk. 9:8; Lk. 9:19; Lk. 20:16; Lk. 22:59; Lk. 23:35; Jn. 4:37; Jn. 4:38; Jn. 5:7; Jn. 5:32; Jn. 5:43; Jn. 6:22; Jn. 6:23; Jn. 7:12; Jn. 7:41; Jn. 9:9; Jn. 9:16; Jn. 10:16; Jn. 10:21; Jn. 12:29; Jn. 14:16; Jn. 15:24; Jn. 18:15; Jn. 18:16; Jn. 18:34; Jn. 19:18; Jn. 19:32; Jn. 20:2; Jn. 20:3; Jn. 20:4; Jn. 20:8; Jn. 20:25; Jn. 20:30; Jn. 21:2; Jn. 21:8; Jn. 21:18; Jn. 21:25; Acts 2:12; Acts 4:12; Acts 15:2; Acts 19:32; Acts 21:34; 1 Co. 1:16; 1 Co. 3:10; 1 Co. 3:11; 1 Co. 9:2; 1 Co. 9:12; 1 Co. 9:27; 1 Co. 10:29; 1 Co. 12:8; 1 Co. 12:9; 1 Co. 12:10; 1 Co. 14:19; 1 Co. 14:29; 1 Co. 14:30; 1 Co. 15:39; 1 Co. 15:41; 2 Co. 1:13; 2 Co. 8:13; 2 Co. 11:4; 2 Co. 11:8; Gal. 1:7; Gal. 5:10; Phil. 3:4; 1 Thess. 2:6; Heb. 4:8; Heb. 11:35; Jas. 5:12; Rev. 2:24; Rev. 6:4; Rev. 7:2; Rev. 8:3; Rev. 10:1; Rev. 12:3; Rev. 13:11; Rev. 14:6; Rev. 14:8; Rev. 14:9; Rev. 14:15; Rev. 14:17; Rev. 14:18; Rev. 15:1; Rev. 17:10; Rev. 18:1; Rev. 18:4; Rev. 20:12 Allos in Septuagint - Gen. 19:12; Gen. 41:3; Gen. 41:6; Gen. 41:23; Exod. 4:13; Exod. 8:10; Exod. 9:14; Exod. 21:10; Exod. 33:5; Lev. 6:11; Num. 23:13; Num. 23:27; Jos. 4:9; 1 Sam. 9:24; 1 Sam. 10:6; 1 Sam. 10:9; 1 Sam. 14:4; 1 Sam. 14:5; 2 Sam. 7:23; 2 Sam. 18:20; 1 Ki. 13:10; 1 Ki. 18:6; 1 Ki. 18:23; 1 Ki. 20:37; 1 Ki. 21:2; 1 Ki. 21:6; 2 Ki. 1:11; 2 Ki. 7:8; 2 Ki. 9:35; 2 Chr. 30:23; 2 Chr. 32:5; Job 1:18; Job 8:19; Job 12:5; Job 15:28; Job 19:27; Job 31:8; Job 37:23; Prov. 5:9; Prov. 7:1; Isa. 26:13; Isa. 43:10; Isa. 45:21; Isa. 45:22; Isa. 49:12; Isa. 65:22; Ezek. 19:5; Dan. 1:13; Dan. 1:15; Dan. 2:39; Dan. 2:41; Dan. 2:44; Dan. 4:10; Dan. 7:5; Dan. 7:6; Dan. 7:8; Dan. 7:20; Dan. 7:24 Know (1492) (eido, oida - eido is used only in the perfect tense = oida) keep in mind that ot is somewhat difficult to give a crisp, succinct definition of eido. That said eido/oida means in general to know by perception and is distinguished from ginosko (epiginosko, epignosis - the other major NT word group for knowing) because ginosko generally refers to knowledge obtained by experience or "experiential knowledge". On the other hand, eido/oida often refers more to an intuitive knowledge, although this distinction is not always clear cut. Eido/oida is not so much that which is known by experience as an intuitive insight that is drilled into one's heart. Eido/oida is a perception, a being aware of, an understanding, an intuitive knowledge which in the case of believers can only be given by the Holy Spirit. John 5:33 "You have sent to John, and he has testified to the truth. BGT John 5:33 ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκεν τῇ ἀληθείᾳ· KJV John 5:33 Ye sent unto John, and he bare witness unto the truth. NET John 5:33 You have sent to John, and he has testified to the truth. CSB John 5:33 You have sent messengers to John, and he has testified to the truth. ESV John 5:33 You sent to John, and he has borne witness to the truth. NIV John 5:33 "You have sent to John and he has testified to the truth. NLT John 5:33 In fact, you sent investigators to listen to John the Baptist, and his testimony about me was true. NRS John 5:33 You sent messengers to John, and he testified to the truth. NJB John 5:33 You sent messengers to John, and he gave his testimony to the truth- NAB John 5:33 You sent emissaries to John, and he testified to the truth. YLT John 5:33 ye have sent unto John, and he hath testified to the truth. sent: Jn 1:19-27 he: Jn 1:6-8,15-18,29-34 3:26-36 John 5 Resources - Multiple Sermons and Commentaries Related Passages: John 1:19-17+ (JOHN THE BAPTIZER) This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?” 20 And he confessed and did not deny, but confessed, “I am not the Christ.” 21 They asked him, “What then? Are you Elijah?” And he *said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 Then they said to him, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?” 23 He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.” 24 Now they had been sent from the Pharisees. 25 They asked him, and said to him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?” 26 John answered them saying, “I baptize in water, but among you stands One whom you do not know. 27 “It is He who comes after me, the thong of whose sandal I am not worthy to untie.” John 1:6-8+ There came a man sent from God, whose name was John. 7 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. John 1:34+ “I myself have seen, and have testified that this is the Son of God.” John 3:26+ And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, to whom you have testified, behold, He is baptizing and all are coming to Him.” John 5:37 “And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form. SECOND WITNESS TESTIMONY OF JOHN You have sent (apostello) to John - The NLT paraphrases it "In fact, you sent investigators to listen to John the Baptist" as described in the passage above. As discussed above John is not the "another" of Jn 5:32 and Jn 5:33 supports the fact that Jesus was not resting His claims upon John the Baptist or any other human being. John was the "forerunner" and his witness was true, but Jesus wanted to make sure that His witness was superior to that of even John, and thus He calls His Father to witness as is made clearer in the following passages. To say it another way, yes John the Baptizer was a witness, but that is not the witness Jesus will rely on. A T Robertson on you have sent - Emphatic use of humeis (you) and perfect active indicative of apostello, official and permanent fact and so the witness of the Baptist has to be recognized as trustworthy by the Sanhedrin. The reference is to the committee in Jn 1:19-28. (Word Pictures of the New Testament) Steven
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Henry - Now the testimony of John was, [1.] A solemn and public testimony: “You sent an embassy of priests and Levites to John (Jn 1:19), which gave him an opportunity of publishing what he had to say; it was not a popular, but a judicial testimony.” [2.] It was a true testimony: He bore witness to the truth, as a witness ought to do, the whole truth, and nothing but the truth. Christ does not say, He bore witness to me (though every one knew he did), but, like an honest man, He bore witness to the truth. Now John was confessedly such a holy, good man, so mortified to the world, and so conversant with divine things, that it could not be imagined he should be guilty of such a forgery and imposture as to say what he did concerning Christ if it had not been so, and if he had not been sure of it. (John 5 Commentary) Truth (225) aletheia from a = indicates following word has the opposite meaning ~ without + lanthano = to be hidden or concealed, to escape notice, cp our English "latent" from Latin = to lie hidden) has the literal sense of that which contains nothing hidden. Aletheia is that which is not concealed. Aletheia is that which that is seen or expressed as it really is (this idea is discussed more below). The basic understanding of aletheia is that it is the manifestation of a hidden reality. For example, when you are a witness in a trial, the court attendant says "Raise your right hand. Do you swear that you will tell the truth and nothing but the truth so help you God?" And you say, "I do" and you sit down. The question the court attendant is asking is "Are you willing to come into this courtroom and manifest something that is hidden to us that only you know so that you will bear evidence to that?" Therefore when you speak the truth, you are manifesting a "hidden reality". Does that make sense? An parallel example in Scripture is the case of the woman in the crowd who had touched Jesus (Read context = Mk 5:24-25, 26-27, 28-29, 30, 31-32), but when she became "aware of what had happened to her, came and fell down before Him, and told Him the whole truth " (Mk 5:33) and nothing but the truth. She did not lie. She spoke no falsehoods. Truth then is the correspondence between a reality and a declaration which professes to set forth or describe the reality. To say it another way, words spoken or written are true when they correspond with objective reality. Persons and things are true when they correspond with their profession (which we describe with words like integrity, sincerity, non-hypocritical, etc). In other words, "what you see is what you get". Hence a truth is a declaration which has corresponding reality, or a reality which is correctly set forth. Aletheia in John's writings - Jn. 1:14; Jn. 1:17; Jn. 3:21; Jn. 4:23; Jn. 4:24; Jn. 5:33; Jn. 8:32; Jn. 8:40; Jn. 8:44; Jn. 8:45; Jn. 8:46; Jn. 14:6; Jn. 14:17; Jn. 15:26; Jn. 16:7; Jn. 16:13; Jn. 17:17; Jn. 17:19; Jn. 18:37; Jn. 18:38; 1 Jn. 1:6; 1 Jn. 1:8; 1 Jn. 2:4; 1 Jn. 2:21; 1 Jn. 3:18; 1 Jn. 3:19; 1 Jn. 4:6; 1 Jn. 5:6; 2 Jn. 1:1; 2 Jn. 1:2; 2 Jn. 1:3; 2 Jn. 1:4; 3 Jn. 1:1; 3 Jn. 1:3; 3 Jn. 1:4; 3 Jn. 1:8; 3 Jn. 1:12 John 5:34 "But the testimony which I receive is not from man, but I say these things so that you may be saved. AMP But the testimony I receive is not from man [a merely human witness]; but I say these things so that you may be saved [that is, have eternal life]. AMPC But I do not receive [a mere] human witness [the evidence which I accept on My behalf is not from man]; but I simply mention all these things in order that you may be saved (made and kept safe and sound). BGT John 5:34 ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε. KJV John 5:34 But I receive not testimony from man: but these things I say, that ye might be saved. NET John 5:34 (I do not accept human testimony, but I say this so that you may be saved.) CSB John 5:34 I don't receive man's testimony, but I say these things so that you may be saved. ESV John 5:34 Not that the testimony that I receive is from man, but I say these things so that you may be saved. NIV John 5:34 Not that I accept human testimony; but I mention it that you may be saved. NLT John 5:34 Of course, I have no need of human witnesses, but I say these things so you might be saved. NRS John 5:34 Not that I accept such human testimony, but I say these things so that you may be saved. NJB John 5:34 not that I depend on human testimony; no, it is for your salvation that I mention it. NAB John 5:34 I do not accept testimony from a human being, but I say this so that you may be saved. Phillips John 5:34 Not that it is man’s testimony that I accept—I only tell you this to help you to be saved. TLB But the truest witness I have is not from a man, though I have reminded you about John’s witness so that you will believe in me and be saved. YLT John 5:34 'But I do not receive testimony from man, but these things I say that ye may be saved; I receive: Jn 5:41 8:54 that: Jn 20:31 Lu 13:34 Lk 19:10,41,42 Lk 24:47 Ro 3:3 Ro 10:1,21 Ro 12:21 1Co 9:22 1Ti 2:3,4 1Ti 4:16 John 5 Resources - Multiple Sermons and Commentaries Related Passage: 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. JESUS PURPOSE SALVATION FOR HIS HEARERS But - Term of contrast. What is Jesus contrasting? TLB paraphrases it "But the truest witness I have is not from a man, though I have reminded you about John’s witness so that you will believe in me and be saved." J
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Henry - It was a common but corrupt saying among them, He that has the words of the law has eternal life; they thought they were sure of heaven if they could say by heart, or rather by rote, such and such passages of scripture as they were directed to by the tradition of the elders. (ED: I KNOW THE STORY OF A MAN WHO MEMORIZED ALL THE PSALMS IN ORIGINAL HEBREW BUT ADMITTED HE WAS AN ATHEIST!). (John 5 Commentary) THOUGHT- How sad to see folks like Andy Stanley say we must "unhitch" from the Old Testament! My suggestion? Unhitch from this genre of dangerous teaching! We must take Paul's approach in these last days when popular teachers tickle ears by teaching unbiblical doctrines (2Ti 4:3-4+) "for (Paul) did not shrink from declaring to you all the counsel of God!" (Acts 20:27KJV+). And Paul also supported the use of the OT with the truth that "ALL Scripture (Old and New) is inspired by God and PROFITABLE profitable for teaching, for reproof, for correction, for training in righteousness; so that (PURPOSE OF THE OLD AND THE NEW!!!) the man (woman) of God may be adequate, equipped for every good work." (2Ti 3:16-17+) If you UNHITCH the Old from the New, your chances of being adequate and equipped for every good work will be markedly diminished! We must not rest content with having given a superficial reading to a chapter or two, but with the candle of the Spirit we must deliberately seek out the hidden meaning of the word. -- C H Spurgeon Matthew Henry - “You search the scriptures, and you do well to do so; you read them daily in your synagogues, you have rabbies, and doctors, and scribes, that make it their business to study them, and criticize upon them.” The Jews boasted of the flourishing of scripture-learning in the days of Hillel, who died about twelve years after Christ’s birth, and reckoned some of those who were then members of the sanhedrim the beauties of their wisdom and the glories of their law; and Christ owns that they did indeed search the scriptures, but it was in search of their own glory: “You search the scriptures, and therefore, if you were not wilfully blind, you would believe in me.” Note, It is possible for men to be very studious in the letter of the scripture, and yet to be strangers to the power and influence of it. (John 5 Commentary) THOUGHT - All those who would find Christ must search the scriptures; not only read them, and hear them, but search them, which denotes, 1. Diligence in seeking, labour, and study, and close application of mind. 2. Desire and design of finding. We must aim at some spiritual benefit and advantage in reading and studying the scripture, and often ask, “What am I now searching for?” We must search as for hidden treasures (Prov. 2:4), as those that sink for gold or silver, or that dive for pearl, Job 28:1–11. This ennobled the Bereans, Acts 17:11. (Matthew Henry)
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Henry - You search the scriptures, you believe the prophets, who you cannot but see testify of me; and yet (HENRY ALSO SEES IT AS A CONTRASTING THOUGHT) you will not come to Me, to Whom they direct you.” Their estrangement from Christ was the fault not so much of their understandings as of their wills. This is expressed as a complaint; Christ offered life, and it was not accepted. (John 5 Commentary) ILLUSTRATION - I know a man who used to profess to believe the gospel. He was a good Bible teacher. He went on to earn a Ph.D. at Harvard. He is a far more brilliant and accomplished scholar than I am. He is now a professor of New Testament at a liberal graduate school of theology. But in reading the descriptions of his three scholarly books on Amazon.com, I seriously question whether he knows Jesus in a saving way. Like these Jews, he has studied the Scriptures, but he missed coming to Christ so that he may have life. (The Witnesses to Jesus - Steven Cole) Beyond The Status Quo But you are not willing to come to Me that you may have life. — John 5:40 Today's Scripture: John 5:35-47 Dr. Jack Mezirow, professor emeritus at Columbia Teachers College, believes that an essential element in adult learning is to challenge our own ingrained perceptions and examine our insights critically. Dr. Mezirow says that adults learn best when faced with what he calls a “disorienting dilemma”—something that “helps you critically reflect on the assumptions you’ve acquired” (Barbara Strauch, The New York Times). This is the opposite of saying, “My mind is made up—don’t confuse me with the facts.” When Jesus healed on the Sabbath, He challenged the deeply held beliefs of many religious leaders, and they sought to silence Him (John 5:16-18). Jesus said to them: “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. But you are not willing to come to Me that you may have life” (vv.39-40). Oswald Chambers observed, “God has a way of bringing in facts which upset a man’s doctrines if these stand in the way of God getting at his soul.” My mind cries its questions, My longing heart, joining. O Father, please hear me! O Spirit, keep teaching! —Verway “The unexamined life is not worth living.” —Socrates John 5:41 "I do not receive glory from men; BGT John 5:41 Δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω, KJV John 5:41 I receive not honour from men. NET John 5:41 "I do not accept praise from people, CSB John 5:41 "I do not accept glory from men, ESV John 5:41 I do not receive glory from people. NIV John 5:41 "I do not accept praise from men, NLT John 5:41 "Your approval means nothing to me, NRS John 5:41 I do not accept glory from human beings. NJB John 5:41 Human glory means nothing to me. NAB John 5:41 "I do not accept human praise; YLT John 5:41 glory from man I do not receive, Jn 5:34 Jn 6:15 Jn 7:18 Jn 8:50,54 1Th 2:6 1Pe 2:21 2Pe 1:17 John 5 Resources - Multiple Sermons and Commentaries Related Passages: John 6:15 (JESUS SPURNED THEIR OFFER OF "GLORY") So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. John 7:18 “He who speaks from himself seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him. John 8:50; 54 “But I do not seek My glory; there is One who seeks and judges.....54 Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of Whom you say, ‘He is our God’; JESUS NOT SEEKING GLORY FROM MEN I do not receive (accept - lambano) glory (honor - doxa) from men - NLT = "Your approval means nothing to me," Glory (honor - doxa) is used in this context with nuance or sense of receiving men's approval. In John 5:34 Jesus did not receive (accept - lambano) even the human testimony of John the Baptist! How much less would He accept human praise. Jesus is saying He does not receive honor that would be given to a person because of their status. In short, had Jesus been the kind of Messiah they were looking for and desired (a conquering king), all would have followed Him. One related point which Jesus discusses in Jn 5:44 is that the Jews do receive (or accept) honor from other men. A T
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Henry - I receive not honour from men, come in a parenthesis, to obviate an objection against him, as if he sought his own glory, and made himself the head of a party, in obliging all to come to him, and applaud him. Note, 1. He did not covet nor court the applause of men, did not in the least affect that worldly pomp and splendour in which the carnal Jews expected their Messiah to appear. He charged those whom he cured not to make him known, and withdrew from those that would have made him king. 2. He had not the applause of men. Instead of receiving honour from men, he received a great deal of dishonour and disgrace from men, for he made himself of no reputation. 3. He needed not the applause of men; it was no addition to his glory whom all the angels of God worship, nor was he any otherwise pleased with it than as it was according to his Father’s will, and for the happiness of those who, in giving honour to him, received much greater honour from him. (John 5 Commentary) John 5:42 but I know you, that you do not have the love of God in yourselves. BGT John 5:42 ἀλλὰ ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. KJV John 5:42 But I know you, that ye have not the love of God in you. NET John 5:42 but I know you, that you do not have the love of God within you. CSB John 5:42 but I know you-- that you have no love for God within you. ESV John 5:42 But I know that you do not have the love of God within you. NIV John 5:42 but I know you. I know that you do not have the love of God in your hearts. NLT John 5:42 because I know you don't have God's love within you. NRS John 5:42 But I know that you do not have the love of God in you. NJB John 5:42 Besides, I know you too well: you have no love of God in you. NAB John 5:42 moreover, I know that you do not have the love of God in you. YLT John 5:42 but I have known you, that the love of God ye have not in yourselves. know: Jn 1:47-49 2:25 21:17 Lu 16:15 Heb 4:12,13 Rev 2:23 that: Jn 5:44 Jn 8:42,47,55 Jn 15:23,24 Ro 8:7 1Jn 2:15 1Jn 3:17 1Jn 4:20 John 5 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 15:8-9 THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME. 9 ‘BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.’” John 5:44 “How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? John 15:23 “He who hates Me hates My Father also. Luke 11:42 “But woe to you Pharisees! For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others. JESUS KNOWS HIS JEWISH LISTENERS LACK LOVE FOR GOD but - What is Jesus contrasting? He has just stated “I do not receive glory from men" because He had love for His Father and wanted only His praise. By contrast Jesus read their thoughts (cf Jn 2:24-25+) and knew they cared more about men's praise than God's praise and did not love God and praise from Him, but loved the praise of men (as He directly states in Jn 5:44). D A Carson on this "but" - Jesus does not accept praise from men (v. 41), for his single-eyed vision is to do what pleases his Father (cf. Jn 8:29) as his expression of filial love for the Father (cf. Jn 14:31); but, by contrast with Jesus, his interlocutors do not love God. (Borrow The Gospel according to John) I know (ginosko in perfect tense) you - How does Jesus know (ginosko)? He knows by experience because they are persecuting Him and beginning to entertain the idea of killing Him. He also knows by divine perception (this is usually conveyed by another verb for know = eido) because He knows men's hearts. Yes, He had "emptied Himself" (Php 2:7+) but He was still fully God and could still read men's hearts and still walk on water! John used ginosko earlier in a similar sense writing "He Himself knew (ginosko) what was in man." (Jn 2:25+). " Ryle's paraphrase - “But the plain truth is, that I know and have long known the state of your hearts, and I know that you have no real love of God in you. You profess to worship the one true God, and to give Him honour. But you show by your conduct, that with all your profession you do not really love God.” To a Jewish hearer this tremendous charge must have been peculiarly galling. It was a charge that none but our Lord could make with equal decision, because He read men’s hearts, and knew what was in them. The word “I know” is literally “I have known.” Alford paraphrases the sentence,—“By long trial and bearing with your manners these many generations, and personally also, I have known, and do know you.” (John 5 Commentary) That you do not have the love (agape) of God in yourselves - The Jews do not love Him and if they do not love Him, they do not love the Father Who sent Him. The next verse supports this premise. Jesus used the related verb agapao to describe what they really loved in Jn 3:19 declaring they "loved (agapao) the darkness rather than the Light (Jn 8:12), for their deeds were evil."