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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 5:31–47. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses our Lord Jesus proves and confirms the commission he had produced, and makes it out that he was sent of God to be the Messiah.
I.He sets aside his own testimony of himself (v.
31): "If I bear witness of myself, though it is infallibly true (ch. viii. 14), yet, according to the common rule of judgment among men, you will not admit it as legal proof, nor allow it to be given in evidence." Now,
1.This reflects reproach upon the sons of men, and their veracity and integrity. Surely we may say deliberately, what David said in haste, All men are liars, else it would never have been such a received maxim that a man's testimony of himself is suspicious, and not to be relied on; it is a sign that self-love is stronger than the love of truth. And yet,
2.It reflects honour on the Son of God, and bespeaks his wonderful condescension, that, though he is the faithful witness, the truth itself, who may challenge to be credited upon his honour, and his own single testimony, yet he is pleased to waive his privilege, and, for the confirmation of our faith, refers himself to his vouchers, that we may have full satisfaction.
II.He produces other witnesses that bear testimony to him that he was sent of God.
1.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 (ch. viii. 18): I bear witness of myself, and the Father beareth witness of me. Observe,
(1.)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.
(2.)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.
2.John Baptist witnessed to Christ, v. 33, &c. John came to bear witness of the light (ch. i. 7); his business was to prepare his way, and direct people to him: Behold the Lamb of God.
(1.)Now the testimony of John was, [1.] A solemn and public testimony: "You sent an embassy of priests and Levites to John, 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.
(2.)Two things are added concerning John's testimony:—
[1.]That it was a testimony ex abundanti—more than he needed to vouch (v. 34): I receive not testimony from man. Though Christ saw fit to quote John's testimony, it was with a protestation that it shall not be deemed or construed so as to prejudice the prerogative of his self-sufficiency. Christ needs no letters or commendation, no testimonials or certificates, but what his own worth and excellency bring with him; why then did Christ here urge the testimony of John? Why, these things I say, that you may be saved. This he aimed at in all this discourse, to save not his own life, but the souls of others; he produced John's testimony because, being one of themselves, it was to be hoped that they would hearken to it. Note, First, Christ desires and designs the salvation even of his enemies and persecutors. Secondly, The word of Christ is the ordinary means of salvation. Thirdly, Christ in his word considers our infirmities and condescends to our capacities, consulting not so much what it befits so great a prince to say as what we can bear, and what will be most likely to do us good.
[2.]That it was a testimony ad hominem—to the man, because John Baptist was one whom they had a respect for (v. 35): He was a light among you.
First, The character of John Baptist: He was a burning and a shining light. Christ often spoke honourably of John; he was now in prison under a cloud, yet Christ gives him his due praise, which we must be ready to do to all that faithfully serve God. 1. He was a light, not phos—lux, light (so Christ was the light), but lyknos—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. 2. 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. 3. He was a shining light, which denotes either his exemplary conversation, in which our light should shine (Matt. v. 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.
Secondly, The affections of the people to him: you were willing for a season to rejoice in his light. 1. It was a transport that they were in, upon the appearing of John: "You were willing— ethelesate, you delighted to rejoice in his light; you were very proud that you had such a man among you, who was the honour of your country; you were willing agalliasthenai—willing to dance, and make a noise about this light, as boys about a bonfire." 2. It was but transient, and soon over: "You were fond of him, pros horan—for an hour, for a season, as little children are fond of a new thing, you were pleased with John awhile, but soon grew weary of him and his ministry, and said that he had a devil, and now you have him in prison." Note, Many, that seem to be affected and pleased with the gospel at first, afterwards despise and reject it; it is common for forward and noisy professors to cool and fall off. These here rejoiced in John's light, but never walked in it, and therefore did not keep to it; they were like the stony ground. While Herod was a friend to John Baptist, the people caressed him; but when he fell under Herod's frowns he lost their favours: "You were willing to countenance John, pros horan that is, for temporal ends" (so some take it); "you were glad of him, in hopes to make a tool of him, by his interest and under the shelter of his name to have shaken off the Roman yoke, and recovered the civil liberty and honour of your country." Now, (1.) Christ mentions their respect to John, to condemn them for their present opposition to himself, to whom John bore witness. If they had continued their veneration for John, as they ought to have done, they would have embraced Christ. (2.) He mentions the passing away of their respect, to justify God in depriving them, as he had now done, of John's ministry, and putting that light under a bushel.
3.Christ's own works witnessed to him (v. 36): I have a testimony greater than that of John; for if we believe the witness of men sent of God, as John was, the witness of God immediately, and not by the ministry of men, is greater, 1 John v. 9. Observe, Though the witness of John was a less cogent and less considerable witness, yet our Lord was pleased to make use of it. We must be glad of all the supports that offer themselves for the confirmation of our faith, though they may not amount to a demonstration, and we must not invalidate any, under pretence that there are others more conclusive; we have occasion for them all. Now this greater testimony was that of the works which his Father had given him to finish. That is,
(1.)In general the whole course of his life and ministry—his revealing God and his will to us, setting up his kingdom among men, reforming the world, destroying Satan's kingdom, restoring fallen man to his primitive purity and felicity, and shedding abroad in men's hearts the love of God and of one another—all that work of which he said when he died, It is finished, it was all, from first to last, opus Deo dignum—a work worthy of God; all he said and did was holy and heavenly, and a divine purity, power, and grace shone in it, proving abundantly that he was sent of God.
(2.)In particular. The miracles he wrought for the proof of his divine mission witnessed of him. Now it is here said,
[1.]That these works were given him by the Father, that is, he was both appointed and empowered to work them; for, as Mediator, he derived both commission and strength from his Father.
[2.]They were given to him to finish; he must do all those works of wonder which the counsel and foreknowledge of God had before determined to be done; and his finishing them proves a divine power; for as for God his work is perfect.
[3.]These works did bear witness of him, did prove that he was sent of God, and that what he said concerning himself was true; see Heb. ii. 4; Acts ii. 22. That the Father had sent him as a Father, not as a master sends his servant on an errand, but as a father sends his son to take possession for himself; if God had not sent him, he would not have seconded him, would not have sealed him, as he did by the works he gave him to do; for the world's Creator will never be its deceiver.
4.He produces, more fully than before, his Father's testimony concerning him (v. 37): The Father that sent me hath borne witness of me. The prince is not accustomed to follow his ambassador himself, to confirm his commission viva voce—by speaking; but God was pleased to bear witness of his Son himself by a voice from heaven at his baptism (Matt. iii. 17): This is my ambassador, This is my beloved Son. The Jews reckoned Bath-kol;—the daughter of a voice, a voice from heaven, one of the ways by which God made known his mind; and in that way he had owned Christ publicly and solemnly, and repeated it, Matt. xvii.
5.Note,
(1.)Those whom God sends he will bear witness of; where he gives a commission, he will not fail to seal it; he that never left himself without witness (Acts xiv. 17) will never leave any of his servants so, who go upon his errand.
(2.)Where God demands belief, he will not fail to give sufficient evidence, as he has done concerning Christ. That which was to be witnessed concerning Christ was chiefly this, that the God we had offended was willing to accept of him as a Mediator. Now concerning this he has himself given us full satisfaction (and he was fittest to do it), declaring himself well-pleased in him; if we be so, the work is done. Now, it might be suggested, if God himself thus bore witness of Christ, how came it to pass that he was not universally received by the Jewish nation and their rulers? To this Christ here answers that it was not to be thought strange, nor could their infidelity weaken his credibility, for two reasons:—[1.] Because they were not acquainted with such extraordinary revelations of God and his will: You have neither heard his voice at any time, nor seen his shape, or appearance. They showed themselves to be as ignorant of God, though they professed relation to him, as we are of a man we never either saw or heard. "But why do I talk to you of God's bearing witness of me? He is one you know nothing of, nor have any acquaintance or communion with." Note, Ignorance of God is the true reason of men's rejecting the record he has given concerning his Son. A right understanding of natural religion would discover to us such admirable congruities in the Christian religion as would greatly dispose our minds to the entertainment of it. Some give this sense of it: "The Father bore witness of me by a voice, and the descent of a dove, which is such an extraordinary thing that you never saw or heard the like; and yet for my sake there was such a voice and appearance; yea, and you might have heard that voice, you might have seen that appearance, as others did, if you had closely attended the ministry of John, but by slighting it you missed of that testimony." [2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you, v. 38. They had the scriptures of the Old Testament; might they not by them be disposed to receive Christ? Yes, if they had had their due influence upon them. But, First, The word of God was not in them; it was among them, in their country, in their hands, but not in them, in their hearts; not ruling in their souls, but only shining in their eyes and sounding in their ears. What did it avail them that they had the oracles of God committed to them (Rom. iii. 2), when they had not these oracles commanding in them? If they had, they would readily have embraced Christ. Secondly, It did not abide. Many have the word of God coming into them, and making some impressions for awhile, but it does not abide with them; it is not constantly in them, as a man at home, but only now and then, as a wayfaring man. If the word abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see ch. vii. 17. But how did it appear that they had not the word of God abiding in them? It appeared by this, Whom he hath sent, him ye believe not. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that, if they had duly considered these things, they could not have avoided the conviction of Christ's being sent of God; so that their not believing in Christ was a certain sign that the word of God did not abide in them. Note, The in-dwelling of the word, and Spirit, and grace of God in us, is best tried by its effects, particularly by our receiving what he sends, the commands, the messengers, the providences he sends, especially Christ whom he hath sent.
5.The last witness he calls is the Old Testament, which witnessed of him, and to it he appeals (v. 39, &c.): Search the scriptures, ereunate.
(1.)This may be read, either, [1.] "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. Or, [2.] As we read it: Search the scriptures; and so, First, It was spoken to them in the nature of an appeal: "You profess to receive and believe the scripture; here I will join issue with you, let this be the judge, provided you will not rest in the letter" (hærere in cortice), "but will search into it." Note, when appeals are made to the scriptures, they must be searched. Search the whole book of scripture throughout, compare one passage with another, and explain one by another. We must likewise search particular passages to the bottom, and see not what they seem to say prima facie—at the first appearance, but what they say indeed. Secondly, It is spoken to us in the nature of an advice, or a command to all Christians to search the scriptures. Note, 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. ii. 4), as those that sink for gold or silver, or that dive for pearl, Job xxviii. 1-11. This ennobled the Bereans, Acts xvii. 11.
(2.)Now there are two things which we are here directed to have in our eye, in our searching the scripture: heaven our end, and Christ our way.
[1.]We must search the scriptures for heaven as our great end: For in them you think you have eternal life. The scripture assures us of an eternal state set before us, and offers to us an eternal life in that state: it contains the chart that describes it, the charter that conveys it, the direction in the way that leads to it, and the foundation upon which the hope of it is built; and this is worth searching for where we are sure to find it. But to the Jews Christ saith only, You think you have eternal life in the scriptures, because, though they did retain the belief and hope of eternal life, and grounded their expectations of it upon the scriptures, yet herein they missed it, that they looked for it by the bare reading and studying of the scripture. 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; as they thought all the vulgar cursed because they did not thus know the law (ch. vii. 49), so they concluded all the learned undoubtedly blessed.
[2.]We must search the scriptures for Christ, as the new and living way that leads to this end. These are they, the great and principal witnesses, that testify of me. Note, First, The scriptures, even those of the Old Testament, testify of Christ, and by them God bears witness to him. The Spirit of Christ in the prophets testified beforehand of him (1 Pet. i. 11), the purposes and promises of God concerning him, and the previous notices of him. The Jews knew very well that the Old Testament testified of the Messiah, and were critical in their remarks upon the passages that looked that way; and yet were careless, and wretchedly overseen, in the application of them. Secondly, Therefore we must search the scriptures, and may hope to find eternal life in that search, because they testify of Christ; for this is life eternal, to know him; see 1 John v. 11. Christ is the treasure hid in the field of the scriptures, the water in those wells, the milk in those breasts.
(3.)To this testimony he annexes a reproof of their infidelity and wickedness in four instances; particularly,
[1.]Their neglect of him and his doctrine: "You will not come tome, that you might have life, v. 40. You search the scriptures, you believe the prophets, who you cannot but see testify of me; and yet 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. Note, First, There is life to be had with Jesus Christ for poor souls; we may have life, the life of pardon and grace, and comfort and glory: life is the perfection of our being, and inclusive of all happiness; and Christ is our life. Secondly, Those that would have this life must come to Jesus Christ for it; we may have it for the coming for. It supposes an assent of the understanding to the doctrine of Christ and the record given concerning him; it lies in the consent of the will to his government and grace, and it produces an answerable compliance in the affections and actions. Thirdly, The only reason why sinners die is because they will not come to Christ for life and happiness; it is not because they cannot, but because they will not. They will neither accept the life offered, because spiritual and divine, nor will they agree to the terms on which it is offered, nor apply themselves to the use of the appointed means: they will not be cured, for they will not observe the methods of cure. Fourthly, The wilfulness and obstinacy of sinners in rejecting the tenders of grace are a great grief to the Lord Jesus, and what he complains of. Those words (v. 41), 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.
[2.]Their want of the love of God (v. 42): "I know you very well, that you have not the love of God in you. Why should I wonder that you do not come to me, when you want even the first principle of natural religion, which is the love of God?" Note, The reason why people slight Christ is because they do not love God; for, if we did indeed love God, we should love him who is his express image, and hasten to him by whom only we may be restored to the favour of God. He charged them (v. 37) with ignorance of God, and here with want of love to him; therefore men have not the love of God because they desire not the knowledge of him. Observe, First, The crime charged upon them: You have not the love of God in you. They pretended a great love to God, and thought they proved it by their zeal for the law, the temple, and the sabbath; and yet they were really without the love of God. Note, There are many who make a great profession of religion who yet show they want the love of God by their neglect of Christ and their contempt of his commandments; they hate his holiness and undervalue his goodness. Observe, It is the love of God in us, that love seated in the heart, a living active principle there, that God will accept; the love shed abroad there, Rom. v. 5. Secondly, The proof of this charge, by the personal knowledge of Christ, who searches the heart (Rev. ii. 23) and knows what is in man: I know you. Christ sees through all our disguises, and can say to each of us, I know thee. 1. Christ knows men better than their neighbours know them. The people thought that the scribes and Pharisees were very devout and good men, but Christ knew that they had not the love of God in them. 2. Christ knows men better than they know themselves. These Jews had a very good opinion of themselves, but Christ knew how corrupt their inside was, notwithstanding the speciousness of their outside; we may deceive ourselves, but we cannot deceive him. 3. Christ knows men who do not, and will not, know him; he looks on those who industriously look off from him, and calls by their own name, their true name, those who have not known him.
[3.]Another crime charged upon them is their readiness to entertain false Christs and false prophets, while they obstinately opposed him who was the true Messias (v. 43): I am come in my Father's name, and you receive me not. If another shall come in his own name, him you will receive. Be astonished, O heavens, at this (Jer. ii. 12, 13); for my people have committed two evils, great evils indeed. First, They have forsaken the fountain of living waters, for they would not receive Christ, who came in his Father's name, had his commission from his Father, and did all for his glory. Secondly, They have hewn out broken cisterns, they hearken to every one that will set up in his own name. They forsake their own mercies, which is bad enough; and it is for lying vanities, which is worse. Observe here, 1. Those are false prophets who come in their own name, who run without being sent, and set up for themselves only. 2. It is just with God to suffer those to be deceived with false prophets who receive not the truth in the love of it. 2 Thess. ii. 10, 11. The errors of antichrist are the just punishment of those who obey not the doctrine of Christ. They that shut their eyes against the true light are by the judgment of God given up to wander endlessly after false lights, and to be led aside after every ignis fatuus. 3. It is the gross folly of many that, while they nauseate ancient truths, they are fond of upstart errors; they loathe manna, and at the same time feed upon ashes. After the Jews had rejected Christ and his gospel, they were continually haunted with spectres, with false Christs and false prophets (Matt. xxiv. 24), and their proneness to follow such occasioned those distractions and seditions that hastened their ruin.
[4.]They are here charged with pride and vain-glory, and unbelief, the effect of them, v. 44. Having sharply reproved their unbelief, like a wise physician, he here searches into the cause, lays the axe to the root. They therefore slighted and undervalued Christ because they admired and overvalued themselves. Here is,
First, Their ambition of worldly honour. Christ despised it, v. 41. They set their hearts upon it: You receive honour one of another; that is, "You look for a Messiah in outward pomp, and promise yourselves worldly honour by him." You receive honour:—1. "You desire to receive it, and aim at this in all you do." 2. "You give honour to others, and applaud them, only that they may return it, and may applaud you." Petimus dabimusque vicissim—We ask and we bestow. It is the proud man's art to throw honour upon others only that it may rebound upon himself. 3. "You are very careful to keep all the honours to yourselves, and confine them to your own party, as if you had the monopoly of that which is honourable." 4. "What respect is shown to you you receive yourselves, and do not transmit to God, as Herod." Idolizing men and their sentiments, and affecting to be idolized by them and their applauses, are pieces of idolatry as directly contrary to Christianity as any other.
Secondly, Their neglect of spiritual honour, called here the honour that comes from God only; this they sought not, nor minded. Note, 1. True honour is that which comes from God only, that is real and lasting honour; those are honourable indeed whom he takes into covenant and communion with himself. 2. This honour have all the saints. All that believe in Christ, through him receive the honour that comes from God. He is not partial, but will give glory wherever he gives grace. 3. This honour that comes from God we must seek, must aim at it, and act for it, and take up with nothing short of it (Rom. ii. 29); we must account it our reward, as the Pharisees accounted the praise of men. 4. Those that will not come to Christ, and those that are ambitious of worldly honour, make it appear that they seek not the honour that comes from God, and it is their folly and ruin.
Thirdly, The influence this had upon their infidelity. How can you believe who are thus affected? Observe here, 1. The difficulty of believing arises from ourselves and our own corruption; we make our work hard to ourselves, and then complain it is impracticable. 2. The ambition and affectation of worldly honour are a great hindrance to faith in Christ. How can they believe who make the praise and applause of men their idol? When the profession and practice of serious godliness are unfashionable, are every where spoken against,—when Christ and his followers are men wondered at, and to be a Christian is to be like a speckled bird (and this is the common case),—how can they believe the summit of whose ambition is to make a fair show in the flesh?
6.The last witness here called is Moses, v. 45, &c. The Jews had a great veneration for Moses, and valued themselves upon their being the disciples of Moses, and pretended to adhere to Moses, in their opposition to Christ; but Christ here shows them,
(1.)That Moses was a witness against the unbelieving Jews, and accused them to the Father: There is one that accuses you, even Moses. This may be understood either,
[1.]As showing the difference between the law and the gospel. Moses, that is, the law, accuses you, for by the law is the knowledge of sin; it condemns you, it is to those that trust to it a ministration of death and condemnation. But it is not the design of Christ's gospel to accuse us: Think not that I will accuse you. Christ did not come into the world as a Momus, to find fault and pick quarrels with every body, or as a spy upon the actions of men, or a promoter, to fish for crimes; no, he came to be an advocate, not an accuser; to reconcile God and man, and not to set them more at variance. What fools were they then that adhered to Moses against Christ, and desired to be under the law! Gal. iv. 21. Or,
[2.]As showing the manifest unreasonableness of their infidelity: "Think not that I will appeal from your bar to God's and challenge you to answer there for what you do against me, as injured innocency usually does; no, I do not need; you are already accused, and cast, in the court of heaven; Moses himself says enough to convict you of, and condemn you for, your unbelief." Let them not mistake concerning Christ; though he was a prophet, he did not improve his interest in heaven against those that persecuted him, did not, as Elias, make intercession against Israel (Rom. vi. 2), nor as Jeremiah desire to see God's vengeance on them. Nor let them mistake concerning Moses, as if he would stand by them in rejecting Christ; no, There is one that accuses you, even Moses in whom you trust. Note, First, External privileges and advantages are commonly the vain confidence of those who reject Christ and his grace. The Jews trusted in Moses, and thought their having his laws and ordinances would save them. Secondly, Those that confide in their privileges, and do not improve them, will find not only that their confidence is disappointed, but that those very privileges will be witnesses against them.
(2.)That Moses was a witness for Christ and to his doctrine (v. 46, 47): He wrote of me. Moses did particularly prophesy of Christ, as the Seed of the woman, the Seed of Abraham, the Shiloh, the great Prophet; the ceremonies of the law of Moses were figures of him that was to come. The Jews made Moses the patron of their opposition to Christ; but Christ here shows them their error, that Moses was so far from writing against Christ that he wrote for him, and of him. But,
[1.]Christ here charges it on the Jews that they did not believe Moses. He had said (v. 45) that they trusted in Moses, and yet here he undertakes to make out that they did not believe Moses; they trusted to his name, but they did not receive his doctrine in its true sense and meaning; they did not rightly understand, nor give credit to, what there was in the writings of Moses concerning the Messiah.
[2.]He proves this charge from their disbelief of him: Had you believed Moses, you would have believed me. Note, First, The surest trial of faith is by the effects it produces. Many say that they believe whose actions give their words the lie; for had they believed the scriptures they would have done otherwise than they did. Secondly, Those who rightly believe one part of scripture will receive every part. The prophecies of the old Testament were so fully accomplished in Christ that those who rejected Christ did in effect deny those prophecies, and set them aside.
[3.]From their disbelief of Moses he infers that it was not strange that they rejected him: If you believe not his writings, how shall you believe my words? How can it be thought that you should? First, "If you do not believe sacred writings, those oracles which are in black and white, which is the most certain way of conveyance, how shall you believe my words, words being usually less regarded?" Secondly, "If you do not believe Moses, for whom you have such a profound veneration, how is it likely that you should believe me, whom you look upon with so much contempt?" See Exod. vi. 12. Thirdly, "If you believe not what Moses spoke and wrote of me, which is a strong and cogent testimony for me, how shall you believe me and my mission?" If we admit not the premises, how shall we admit the conclusion? The truth of the Christian religion, it being a matter purely of divine revelation, depends upon the divine authority of the scripture; if therefore we believe not the divine inspiration of those writings, how shall be receive the doctrine of Christ?
Historical interpretation
Six Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.
(vi. de Trin. c. 27) The Only-begotten God shows Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent. But the testimony of works not being sufficient evidence, it follows, And the Father Himself which hath sent Me, hath borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning.
If he [our Lord] was not receiving testimony from human beings, why did he go to John to receive testimony from him? John, however, was sent from God: “He who sent us spoke to me.” Through John, the Father was testifying about him, just as he [our Lord] said, “Moses also wrote about me,” along with other statements.
"But I receive not testimony from man." "Why then hast Thou brought forward that of John?" His testimony was not the "testimony of man," for, saith he, "He that sent me to baptize with water, He said unto me." So that John's testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, "Whence is it clear that he learnt from God?" and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spake of himself, and therefore Christ saith, "I receive not testimony from man." And that the Jews might not ask, "And if Thou wert not about to receive the testimony of man, and by it to strengthen Thyself, why hast Thou brought forward this man's testimony?" see how He correcteth this contradiction by what He addeth. For after saying, "I receive not testimony from man," He hath added, "But these things I say, that ye may be saved."
(Hom. xl. 2) Even the witness of John was the witness of God: for what he said, God taught him. But to anticipate their asking how it appeared that God taught John, as if the Jews had objected that John's witness might not be true, our Lord anticipates them by saying, "Ye sought him yourselves to enquire of him; that is why I use his testimony, for I need it not." He adds, But these things I say that ye might be saved. As if He said, I being God, needed not this human kind of testimony. But, since ye attend more to him, and think him more worthy of credit than any one else, while ye do not believe me, though I work miracles; for this cause I remind you of his testimony. But had they not received John's testimony? Before they have time to ask this, He answers it: He was a burning and a shining light, and ye were willing for a season to rejoice in his light. He says this to show, how lightly they had held by John, and how soon they had left him, thus preventing him from leading them to Christ. He calls him a candle, because John had not his light from himself, but from the grace of the Holy Spirit.
He doth not reject the word of John as useless, nor declare the witness of the truth to be of none effect (for He would with justice have seemed to have wrought absurdity against Himself, by unreasonably dismissing from credence him whom He sent to cry. Prepare ye the way of the Lord, make straight the paths of our God) but as striving with the unbounded disobedience of the Jews He proceeds to what is better and of more weight, saying that not of necessity is testimony to Himself from voice of man admitted, but rather giving them more glorious proof from the Authority befitting Him Who is by Nature God, and from the Excellence of the Divine Miracles. For a person will sometimes reject the voice of man, as not true, even though he be haply enrolled among the saints. Which some not scrupling to do, used to oppose the words of the Prophets, crying out. Speak unto us other things and declare unto us another deceit: and yet besides these, certain of them of Jerusalem, or of the land of Judah, who had escaped into Egypt: to wit, Azariah the son of Hoshaiah, and Johanan the son of Kareah and all the proud men, as it is written, openly disbelieving the prophecies of Jeremiah, said, Thou speakest falsely, the Lord sent thee not to say to us, Go not into Egypt. But demonstration through miracles, what gainsaying will it admit of; and the being borne witness to by the Excellencies of God the Father, what mode of stubbornness will it yet grant to the faultfinders? And verily Nicodemus (he was one of their rulers, and ranked among those in authority) gave incontrovertible testimony from His miracles, saying, Rabbi, we know that Thou art a Teacher come from God, for no man can do these miracles that THOU doest, except God be with Him.
Since then to disbelieve even the holy Baptist himself who brought testimony as far as words go, was not too much for the malice of the Jews, He says again, in a sort of irony, The blessed Baptist hath borne witness to the truth, even though questioned by you, but since nothing has been left untried by you, and ye have foolhardily accustomed yourselves to launch forth into all manner of reviling, ye have, it is likely, rejected his voice. And since this too seems to you to be right, be it so: I am haply persuaded, I agree with you, I will put aside for your sakes the voice of John too, and with you except against his testimony: I have the Father from above bearing testimony. But teaching again that the expression implies assent for argument's sake, He profitably subjoined, But these things I say that YE might be saved, that is, I used this manner of speech to you, not that the truth is so, but for argument's sake, that by every means YE may be saved.
Because I do not want it. John, though he bore witness, did it not that Christ might increase, but that men might be brought to the knowledge of Him.
But he bore witness not to himself, but to the truth: as the friend of the truth, he bore witness to the truth, i. e. Christ. Our Lord, on His part, does not reject the witness of John, as not being necessary, but shows only that men ought not to give such attention to John as to forget that Christ's witness was all that was necessary to Himself. But I receive not, He says, testimony from men.
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Summary
In John 5:34, Jesus declares that His authority and the validity of His claims do not derive from human endorsement, even from a revered figure like John the Baptist. Instead, He asserts that His words and actions, though not reliant on human witness, are spoken and performed with the singular, profound purpose of bringing salvation to humanity, emphasizing His divine mission and redemptive intent.
Context
Literary Context
This verse is situated within Jesus' extensive discourse in John 5, following His healing of a paralytic at the Pool of Bethesda on the Sabbath (John 5:1-9). This act sparked intense opposition from the Jewish authorities, who accused Him of breaking the Sabbath and, more gravely, of making Himself equal with God (John 5:18). Jesus' subsequent discourse is a profound defense of His divine Sonship and authority, where He appeals to various witnesses—including the Father, His own works, the Scriptures, and even John the Baptist (John 5:31-47). In John 5:33, Jesus acknowledges John's witness but immediately clarifies in John 5:34 that He does not receive or depend on such human testimony for His ultimate validation, pivoting instead to His salvific purpose.
Historical & Cultural Context
First-century Jewish society placed significant emphasis on the concept of witness and testimony, particularly in legal and religious contexts, as seen in the Mosaic Law's requirement for two or three witnesses (Deuteronomy 19:15). The Jewish leaders were operating within this framework, seeking human corroboration or refutation of Jesus' claims. John the Baptist was widely regarded as a prophet (Matthew 14:5), and his testimony would have carried considerable weight. However, Jesus' statement transcends this human-centric legal framework, asserting a divine origin for His authority that stands independent of human validation. His claim to equality with God was blasphemous in their eyes, and His rejection of human testimony as the source of His authority only underscored His radical claims.
Key Themes
John 5:34 powerfully articulates several core themes prevalent in John's Gospel. First, it highlights the Divine Authority of Jesus, emphasizing that His mission and identity are not subject to human judgment or approval, but are divinely sourced directly from the Father (John 5:19-23). Second, it underscores the Redemptive Purpose of Christ, revealing that Jesus' ultimate aim in speaking and acting is not self-glorification or winning arguments, but the profound offer of salvation to humanity. This aligns with the Gospel's overarching theme that God sent His Son not to condemn the world, but that the world through Him might be saved (John 3:17). Jesus' words are therefore not merely informative but transformative, designed to bring eternal life to those who believe and hear His voice (John 5:24).
Exposition and Analysis
Key Word Analysis
This verb means "to take," "to get hold of," or "to obtain." In this context, Jesus uses it to convey that He does not derive or depend upon human testimony for the truth or validity of His person and mission. While He acknowledges John the Baptist's witness as a helpful sign for others, He is not receiving His authority or identity from it as if it were a necessary prerequisite or foundational source. His authority is inherent and divine.
This noun refers to "evidence given," "witness," or "attestation." It is a judicial term, often used in the context of legal proceedings. Jesus is asserting that His case, His claims to divine Sonship and authority, do not stand or fall based on human witness, no matter how true or well-intentioned. His witness is of a higher, divine order.
This verb means "to save," "to deliver," "to protect," "to heal," or "to make whole." Here, it carries its fullest theological weight, referring to spiritual salvation—deliverance from sin, spiritual death, and judgment, leading to eternal life and reconciliation with God. Jesus explicitly states that the ultimate purpose of His words and actions, even in the midst of controversy, is this profound, life-transforming salvation for humanity.
Verse Breakdown
"But I receive not testimony from man:"
Jesus emphatically states that His authority and the truth of His claims are not contingent upon human validation. The "but" (G1161, dé) introduces a contrast to the preceding discussion of John the Baptist's witness. While John did indeed bear witness to Jesus (John 5:33), Jesus clarifies that He does not depend on this human testimony. His divine nature and mission are self-authenticating, ultimately deriving from the Father, not from any earthly source. This highlights His unique, transcendent relationship with God.
"but these things I say,"
The second "but" (G235, allá) introduces a strong adversative, shifting the focus from what Jesus does not receive to what He does intend. "These things" refers to His entire discourse, His claims, His works, and His very presence. He is not speaking defensively to gain human approval or to win an argument, but with a specific, proactive purpose. His words are not merely informative or argumentative; they are purposeful and intentional, aimed at a higher goal.
"that ye might be saved."
This is a purpose clause (introduced by G2443, hína), revealing the ultimate, redemptive intention behind all of Jesus' words and actions. Despite the hostility and misunderstanding from the Jewish leaders, Jesus' overarching goal is the spiritual salvation of those who hear Him. This underscores the profound love and grace inherent in His ministry, demonstrating that even in confrontation, His heart's desire is for humanity's deliverance from sin and eternal life. His divine authority is exercised for humanity's ultimate good.
Literary Devices
The verse employs several significant literary devices. Contrast is prominent, with Jesus drawing a clear distinction between the source of His authority (not from man) and the purpose of His words (for man's salvation). The repeated use of "but" (G1161, dé and G235, allá) emphasizes this sharp division, highlighting the divine independence of Jesus. The phrase "that ye might be saved" functions as a Purpose Clause, explicitly stating the teleological aim of Jesus' discourse. This reveals His overarching Redemptive Intent, framing His entire ministry, even His confrontations, within the context of God's plan for human salvation. Furthermore, there is an element of Paradox or Irony: though Jesus does not need human testimony, He gives His words to humanity precisely for their benefit, demonstrating a profound humility and self-giving love despite His absolute divine authority.
Theological and Thematic Connections
John 5:34 is a pivotal statement that encapsulates the core of Jesus' self-understanding and mission within John's Gospel. It asserts His divine self-sufficiency and authority, demonstrating that His truth does not require human validation. This independence from human approval underscores His unique relationship with the Father, from whom all His authority and power derive. More profoundly, the verse reveals that this absolute authority is wielded not for self-exaltation, but for the ultimate good of humanity: salvation. Jesus' words, even those spoken in defense against His adversaries, are imbued with redemptive purpose, inviting listeners to eternal life. This aligns perfectly with the overarching Johannine theme that Jesus is the light, life, and truth, come into the world to save.
Reflection and Application
John 5:34 challenges us to consider the ultimate source of truth and authority in our lives, particularly concerning spiritual matters. Jesus' declaration that He does not receive testimony from man serves as a powerful reminder that our faith should not be based on fleeting human opinions, popular consensus, or even the most eloquent human arguments, but on the unshakeable, divinely sourced truth of Jesus Christ Himself. For believers, this means rooting our convictions deeply in God's Word and the person of Christ, rather than seeking validation from the world. For those still exploring faith, the verse highlights Jesus' profound, benevolent intention: His words are spoken not to condemn or merely inform, but to offer life-transforming salvation. This should compel us to listen to His teachings with an open heart, recognizing their divine origin and their power to deliver and make whole. It also calls us to emulate Christ's example, prioritizing God's will and purpose over human approval in our own lives and ministries, always aiming for the spiritual good of others.
Questions for Reflection
FAQ
Why does Jesus say He does not "receive testimony from man" when He just acknowledged John the Baptist's witness?
Jesus is making a crucial distinction between acknowledging a witness and depending on that witness for His ultimate authority or identity. In John 5:33, Jesus affirms that John the Baptist "bare witness unto the truth," indicating that John's testimony was indeed accurate and helpful. However, in John 5:34, Jesus clarifies that His own divine authority and the truth of His claims do not originate from or rely on John's or any other human testimony. John's witness was a lamp shining in the darkness, intended to point people to Jesus (John 5:35), but it was not the source of Jesus' light. Jesus' authority comes directly from God the Father, as He explains further in John 5:36-37. He states this to elevate the true, divine source of His authority above any human corroboration, even while acknowledging the human witness's role in guiding people.
Christ-Centered Fulfillment
John 5:34 profoundly reveals the Christ-centered nature of salvation. Jesus, the Son of God, stands uniquely apart from humanity in His origin and authority, yet He condescends to speak "that ye might be saved." This statement foreshadows His ultimate act of salvation on the cross, where His divine authority was fully displayed in His willingness to lay down His life for the sheep (John 10:11, 18). His words are not merely philosophical musings but are imbued with the power to deliver from sin and death, a power fully realized through His atoning work. The salvation He offers is not earned by human effort or validated by human testimony, but is a free gift of grace, made possible by His perfect obedience and sacrifice (Romans 5:8). Thus, John 5:34 points directly to the cross and resurrection, where the divine purpose of Jesus' coming—to save—was definitively accomplished, offering eternal life to all who believe in Him (John 3:16).