John:5:31-47

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rwp @John:5:31 @{If I bear witness of myself } (\Ean eg martur peri emautou \). Condition of third class , undetermined with prospect of determination (\ean \ and present active subjunctive of \marture \). The emphasis is on \eg \ (I alone with no other witness ). {Is not true } (\ouk estin al th s \). In law the testimony of a witness is not received in his own case (Jewish , Greek , Roman law ). See strkjv @Deuteronomy:19:15 | and the allusion to it by Jesus in strkjv @Matthew:18:16 |. See also strkjv @2Corinthians:13:1 ; strkjv @1Timothy:5:19 |. And yet in strkjv @8:12-19 | Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message . The Father and the Son are the two witnesses (8:17 |). It is a paradox and yet true . But here Jesus yields to the rabbinical demand for proof outside of himself . He has the witness of another (the Father , strkjv @5:32 ,37 |), the witness of the Baptist (5:33 |), the witness of the works of Jesus (5:36 |), the witness of the Scriptures (5:39 |), the witness of Moses in particular (5:45 |). rwp @John:5:32 @{Another } (\allos \). The Father , not the Baptist who is mentioned in verse 33 |. This continual witness of the Father (\ho martur n \, who is bearing witness , and \marturei \, present active indicative ) is mentioned again in verses 36-38 | as in strkjv @8:17 |. rwp @John:5:33 @{Ye have sent } (\humeis apestalkate \). Emphatic use of \humeis \ (ye ) and perfect active indicative of \apostell \, 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 strkjv @1:19-28 |. {He hath borne witness } (\memartur ken \). Perfect active indicative of \marture \ showing the permanent and abiding value of John 's testimony to Christ as in strkjv @1:34 ; strkjv @3:26 ; strkjv @5:37 |. Songs:also strkjv @19:35 | of the testimony concerning Christ 's death . This was the purpose of the Baptist 's mission (1:7 |). rwp @John:5:34 @{But the witness which I receive } (\Eg de ou t n marturian lamban \). "But I do not receive the witness " simply from a man (like John ). The \eg \ (I ) in sharp contrast with \humeis \ (ye ) of verse 33 |. Jesus complained of Nicodemus for not accepting his witness (3:11 |). Cf . also strkjv @3:32 |. In strkjv @1John:5:9 | the witness of God is greater than that of men and this Jesus has . {That ye may be saved } (\hina humeis s th te \). Final clause with \hina \ and first aorist passive subjunctive of \s z \. This was the purpose of Christ 's coming , that the world might be saved (3:17 |). rwp @John:5:35 @{He } (\ekeinos \). "That one " (John of 33 |). Common demonstrative (that one ) in John to point out the subject . Used in strkjv @1:8 | of the Baptist as here . John was now in prison and so Christ uses \n \ (was ). His active ministry is over . {The lamp } (\ho luchnos \). The lamp in the room (Mark:4:21 |). Old word for lamp or candle as in strkjv @Matthew:5:15 |. Used of Christ (the Lamb ) as the Lamp of the New Jerusalem (Revelation:21:23 |). \Lampas \ (Matthew:25:1 ,3 |, etc .) is a torch whose wick is fed with oil . The Baptist was not the Light (\to ph s \, strkjv @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 (8:12 ; strkjv @9:5 ; strkjv @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 . {That burneth } (\ho kaiomenos \). See strkjv @Matthew:5:15 | for this verb used with \luchnos \ (lighting a candle or lamp ). The lamp that is lit and is burning (present passive participle of \kai \, and so is consumed ). {And shineth } (\kai phain n \). See strkjv @1:4 | for this verb used of the Logos shining in the darkness . Cf . strkjv @1John:2:8 |. John was giving light as he burned for those in darkness like these Jews . {And ye were willing } (\humeis de thel sate \). "But ye became willing ." Ingressive aorist active indicative of \thel \. Reference again to strkjv @1:19 |. Cf . also for the temporary popularity of the Baptist strkjv @Mark:1:5 ; strkjv @Matthew:3:5 ; strkjv @11:7 ; strkjv @21:26 |. The Jews were attracted to John "like moths to a candle " (Bernard ). {To rejoice } (\agalliath nai \). First aorist passive infinitive of \agalliaomai \, late word for \agallomai \ for which see strkjv @Matthew:5:12 |. "They were attracted by his brightness , not by his warmth " (Bengel ). Even so the brightness of John 's shining did not really enlighten their minds . "The interest in the Baptist was a frivolous , superficial , and short-lived excitement " (Vincent ). It was only "for an hour " (\pros h ran \) when they turned against him . rwp @John:5:36 @{But the witness which I have is greater than that of John } (\Eg de ech t n marturian meiz tou I anou \). Literally , "But I have the witness greater than John 's ." \Meiz \ (\meizona \) is predicate accusative and \I anou \ is ablative of comparison after \meiz \. Good as the witness of John is , Christ has superior testimony . {To accomplish } (\hina telei s \). Final clause with \hina \ and first aorist active subjunctive of \teleio \, the same idiom in strkjv @4:34 |. Jesus felt keenly the task laid on him by the Father (cf . strkjv @3:35 |) and claimed at the end that he had performed it (17:4 ; strkjv @19:30 |). Jesus held that the highest form of faith did not require these "works " (\erga \) as in strkjv @2:23 ; strkjv @10:38 ; strkjv @14:11 |. But these "works " bear the seal of the Father 's approval (5:20 ,36 ; strkjv @10:25 |) and to reject their witness is wrong (10:25 ; strkjv @10:37f .; strkjv @15:24 |). {The very works } (\auta ta erga \). "The works themselves ," repeating \ta erga \ just before for vernacular emphasis . {Hath sent me } (\me apestalken \). Perfect active indicative of \apostell \, the permanence of the mission . Cf . strkjv @3:17 |. The continuance of the witness is emphasized in strkjv @5:32 ; strkjv @8:18 |. rwp @John:5:37 @{He hath borne witness } (\ekeinos memartur ken \). \Ekeinos \ (that one ; cf . strkjv @5:35 ,38 |), not \autos \. Perfect active indicative of \marture \, the direct witness of the Father , besides the indirect witness of the works . Jesus is not speaking of the voice of the Father at his baptism (Mark:1:11 |), the transfiguration (Mark:9:7 |), nor even at the time of the visit of the Greeks (John:12:28 |). This last voice was heard by many who thought it was thunder or an angel . The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in strkjv @1John:5:9 ,10 |. God 's witness does not come by audible "voice " (\ph n n \) nor visible "form " (\eidos \). Cf . strkjv @1:18 ; strkjv @6:46 ; strkjv @1John:4:12 |. \Ak koate \ is perfect active indicative of \akou \, to hear , and \he rakate \ is perfect active indicative of \hora \, to see . It is a permanent state of failure to hear and see God . The experience of Jacob in Peniel (Genesis:32:30 |) was unusual , but Jesus will say that those who have seen him have seen the Father (John:14:9 |), but here he means the Father 's "voice " and "form " as distinct from the Son . rwp @John:5:38 @{And } (\kai \). "And yet " as in strkjv @1:10 | and strkjv @5:40 | below . {His word abiding in you } (\ton logon autou en humin menonta \). But God 's word had come to them through the centuries by the prophets . For the phrase see strkjv @10:35 ; strkjv @15:3 ; strkjv @17:6 ; strkjv @1John:1:10 ; strkjv @2:14 |. {Him ye believe not } (\tout i humeis ou pisteuete \). "This one " (\tout i \, dative case with \pisteuete \) in emphatic relation to preceding "he " (\ekeinos \, God ). Jesus has given them God 's word , but they reject both Jesus and God 's word (John:14:9 |). rwp @John:5:39 @{Ye search } (\eraun te \). Proper spelling as the papyri show rather than \ereun te \, the old form (from \ereuna \, search ) as in strkjv @7:52 |. The form here can be either present active indicative second person plural or the present active imperative second person plural . Only the context can decide . Either makes sense here , but the reason given "because ye think " (\hoti humeis dokeite \, clearly indicative ), supports the indicative rather than the imperative . Besides , Jesus is arguing on the basis of their use of "the Scriptures " (\tas graphas \). The plural with the article refers to the well-known collection in the Old Testament (Matthew:21:42 ; strkjv @Luke:24:27 |). Elsewhere in John the singular refers to a particular passage (2:22 ; strkjv @7:38 ; strkjv @10:35 |). {In them ye have eternal life } (\en autais z n ai nion echein \). Indirect assertion after \dokeite \ without "ye " expressed either as nominative (\humeis \) or accusative (\humas \). Bernard holds that in John \doke \ always indicates a mistaken opinion (5:45 ; strkjv @11:13 ,31 ; strkjv @13:29 ; strkjv @16:20 ; strkjv @20:15 |). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation . {These are they } (\ekeinai eisin hai \). The true value of the Scriptures is in their witness to Christ (of me , \peri emou \). Luke (24:27 ,45 |) gives this same claim of Jesus , and yet some critics fail to find the Messiah in the Old Testament . But Jesus did . rwp @John:5:40 @{And ye will not come to me } (\kai ou thelete elthein pros me \). "And yet " (\kai \) as often in John . "This is the tragedy of the rejection of Messiah by the Messianic race " (Bernard ). See strkjv @John:1:11 ; strkjv @Matthew:23:37 | (\kai ouk thel sate \, and ye would not ). Men loved darkness rather than light (John:3:19 |). {That ye may have life } (\hina z n ech te \). Life in its simplest form as in strkjv @3:36 | (cf . strkjv @3:16 |). This is the purpose of John in writing the Fourth Gospel (20:31 |). There is life only in Christ Jesus . rwp @John:5:41 @{Glory from men } (\doxan para anthr p n \). Mere honour and praise Jesus does not expect from men (verse 34 |). This is not wounded pride , for ambition is not Christ 's motive . He is unlike the Jews (5:44 ; strkjv @12:43 ; strkjv @Matthew:6:1f .|) and seeks not his own glory , but the glory and fellowship of the Father (1:14 ; strkjv @2:11 ; strkjv @7:18 |). Paul did not seek glory from men (1Thessalonians:2:6 |). rwp @John:5:42 @{But I know you } (\alla egn ka humas \). Perfect active indicative of \gin sk \, "I have come to know and still know ," the knowledge of personal experience (2:24f .|). {The love o ' God } (\t n agap n tou theou \). Objective genitive , "the love toward God ." See strkjv @Luke:11:42 | for this phrase in the same sense (only other instance in the Gospels , but common in 1John (1John:2:5 ; strkjv @3:17 ; strkjv @4:7 ,9 ; strkjv @5:3 |) and in strkjv @2Thessalonians:3:5 ; strkjv @2Corinthians:13:14 ; strkjv @Romans:5:5 |. The sense of God 's love for man occurs in strkjv @1John:3:1 ; strkjv @4:9 ,10 ,16 ; strkjv @John:15:9f .| of Christ 's love for man . These rabbis did not love God and hence did not love Christ . rwp @John:5:43 @{In my Father 's name } (\en t i onomati tou patros mou \). Seven times Jesus in John speaks of the "Name " of the Father (5:43 ; strkjv @10:25 ; strkjv @12:28 ; strkjv @17:6 ,11 ,12 ,26 |). See strkjv @1:12 | for use of \onoma \ (Luke:1:49 |). {And ye receive me not } (\kai ou lambanete me \). "And yet ye do not receive me ," as in verse 40 |, "the Gospel of the Rejection " (1:11 ; strkjv @3:11 ,32 ; strkjv @12:37 |) often applied to the Fourth Gospel . {If another come } (\ean allos elth i \). Condition of third class (\ean \ and second aorist active subjunctive of \erchomai \). Note \allos \, not \heteros \, like \allon I soun \ in strkjv @2Corinthians:11:4 |. Similar prophecies occur in strkjv @Mark:13:6 ,22 | (Matthew:24:5 ,24 |), all general in character like Antichrist in strkjv @2Thessalonians:2:8-12 |. There is no occasion for a reference to any individual like Barcochba (about A .D . 134 ) as Pfleiderer and Schmiedel hold . These Messianic upstarts all come "in their own name " and always find a following . {Him ye will receive } (\ekeinon l mpsesthe \). "That one ," whoever he is , as Jesus said . Future active indicative of \lamban \. Credulous about the false Messiahs , incredulous about Christ . rwp @John:5:44 @{How can ye believe ?} (\p s dunasthe humeis pisteusai ;\). Emphasis on "ye " (\humeis \), ye being what ye are . They were not true Jews (Romans:2:29 ; strkjv @Esther:9:28 |) who cared for the glory of God , but they prefer the praise of men (Matthew:6:1f .; strkjv @23:5 |) like the Pharisees who feared to confess Christ (John:12:43 |). {From the only God } (\para tou monou theou \). B and W omit \theou \ which is certainly meant even if not genuine here . See strkjv @17:3 ; strkjv @Romans:16:27 ; strkjv @1Timothy:6:15f |. rwp @John:5:45 @{Think not } (\m dokeite \). Prohibition with \m \ and the present imperative . See on verse 39 | for \doke \ for mistaken opinions in John . {I will accuse you } (\eg kat gor s hum n \). Emphasis on \eg \ (I ). Future active indicative of \kat gore \ (\kata \, against , \agoreu \, to speak in the assembly \agora \, to bring an accusation in court , a public accusation ). See strkjv @Romans:3:9 | for \proaitiaomai \ for making previous charge and strkjv @Luke:16:1 | for \diaball \, a secret malicious accusation , and strkjv @Romans:8:33 | for \egkale \, for public charge , not necessarily before tribunal . {Even Moses } (\M us s \). No "even " in the Greek . {On whom ye have set your hope } (\eis hon humeis lpikate \). Perfect active indicative of \elpiz \, state of repose in Moses . Only example of \elpiz \ in John . See strkjv @2Corinthians:1:10 | for use of \eis \ with \elpiz \ instead of the usual \epi \ (1Timothy:4:10 |). rwp @John:5:46 @{Ye would believe me } (\episteuete an emoi \). Conclusion of condition of second class (determined as unfulfilled ) with imperfect indicative in both protasis and apodosis and \an \ in apodosis . This was a home-thrust , proving that they did not really believe Moses . {For he wrote of me } (\peri gar emou ekeinos egrapsen \). strkjv @Deuteronomy:18:18f .| is quoted by Peter (Acts:3:22 |) as a prophecy of Christ and also by Stephen in strkjv @Acts:7:37 |. See also strkjv @John:3:14 | about the brazen serpent and strkjv @8:56 | about Abraham foreseeing Christ 's day . Jesus does here say that Moses wrote concerning him . rwp @John:5:47 @{His writings } (\tois ekeinou grammasin \). Dative case with \pistuete \. See strkjv @Luke:16:31 | for a like argument . The authority of Moses was the greatest of all for Jews . There is a contrast also between {writings } (\grammasin \, from \graph \, to write ) and {words } (\r masin \, from \eipon \). \Gramma \ may mean the mere letter as opposed to spirit (2Corinthians:3:6 ; strkjv @Romans:2:27 ,29 ; strkjv @7:6 |), a debtor 's bond (Luke:16:6f .|), letters or learning (John:7:15 ; strkjv @Acts:26:24 |) like \agrammatoi \ for unlearned (Acts:4:13 |), merely written characters (Luke:23:38 ; strkjv @2Corinthians:3:7 ; strkjv @Galatians:6:11 |), official communications (Acts:28:21 |), once \hiera grammata \ for the sacred writings (2Timothy:3:15 |) instead of the more usual \hai hagiai graphai \. \Graph \ is used also for a single passage (Mark:12:10 |), but \biblion \ for a book or roll (Luke:4:17 |) or \biblos \ (Luke:20:42 |). Jesus clearly states the fact that Moses wrote portions of the Old Testament , what portions he does not say . See also strkjv @Luke:24:27 ,44 | for the same idea . There was no answer from the rabbis to this conclusion of Christ . The scribes (\hoi grammateis \) made copies according to the letter (\kata to gramma \).

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