GNT John 5:25 avmh.n avmh.n le,gw u`mi/n o[ti e;rcetai w[ra kai. nu/n evstin o[te oi` nekroi. avkou,sousin th/j fwnh/j tou/ ui`ou/ tou/ qeou/ kai. oi` avkou,santej zh,sousinÅ

NAS John 5:25 "Truly, truly, I say to you, an hour is coming and now is, avmh,n avmh,n (part. + part.) le,gw (vipa--1s) u`mi/n su, (npd-2p; ref. "the Jews") o[ti (conj. indir. disc.) w[ra (n-nf-s; "an hour"; ref. to a period of time) e;rcetai e;rcomai (vipdep--3s) kai, (cc) nu/n (adv.; "now") evstin eivmi, (vipa--3s; "is in existence") when the dead shall hear the voice of the Son of God; o[te o[te (temporal adv.; "when/in which time") oi` o` nekroi. nekro,j (d.a. + adj.-nm-p; "the dead/deceased") avkou,sousin avkou,w (vifa--3p; "will hear") th/j h` fwnh/j fwnh, (d.a. + n-descriptive gen./f-s; "the voice") tou/ o` ui`ou/ ui`o,j (d.a. + n-possessive gen./m-s; "of the Son") tou/ o` qeou/ qeo,j (d.a. + n-relationship gen./m-s; "the God") and those who hear shall live. kai,(ch) oi` o` avkou,santej avkou,w (d.a. + subs.ptc./a/a/nm-p; "those who hear") zh,sousinÅ za,w (vifa--3p; "will live")

GNT John 5:26 w[sper ga.r o` path.r e;cei zwh.n evn e`autw/|( ou[twj kai. tw/| ui`w/| e;dwken zwh.n e;cein evn e`autw/|Å

NAS John 5:26 "For just as the Father has life in Himself, ga,r (explan.; "for") w[sper (conj.; "just as/like") o` path,r (d.a. + n-nm-s) e;cei e;cw (vipa--3s; "keeps on having") zwh.n zwh, (n-af-s) evn (pL) e`autw/|( e`autou/ (reflex. pro. Lm3s; "Himself") even so He gave to the Son also to have life in Himself; ou[twj ou[tw (adv.; "even so/thus/in like manner or way") e;dwken di,dwmi (viaa--3s; "He gave"; aorist = point of time) tw/| o` ui`w/| ui`o,j (d.a. + n-dm-s; "to the Son") kai, (adjunctive; "also") e;cein e;cw (purpose inf./p/a; "to have") zwh.n zwh, (n-af-s) evn (pL) e`autw/|Å e`autou/ (reflex. pro./Lm3s; "Himself")

GNT John 5:27 kai. evxousi,an e;dwken auvtw/| kri,sin poiei/n( o[ti ui`o.j avnqrw,pou evsti,nÅ

NAS John 5:27 and He gave Him authority to execute judgment, because He is the Son of Man. kai, (cc) e;dwken di,dwmi (viaa--3s; "He gave") evxousi,an evxousi,a (n-af-s; "authority") auvtw/| auvto,j (npdm3s) poiei/n( poie,w (purpose inf./pa; "to execute/to perform/to do") kri,sin kri,sij (n-af-s; "judgment/decision") o[ti (intro. cause or reason; "because") evsti,nÅ eivmi, (vipa--3s; "keeps on being") ui`o,j (n-nm-s; "a Son") avnqrw,pou a;nqrwpoj (n-relationship gen./m-s)

1. Jesus continues His narrative focusing in again on the ultimate proof and existence of His Deity being encompassed in His ability to impart life.
2. Again, it is essential for the interpreter to retain the context of resurrection, as being the final and ultimate proof of Jesus Messiahship, as it applies to mankind
3. Certain aspects of the following verses should first be noted:

1. Vs. 25 deals with a period of time (an hour is coming and now is) in which the events foretold in vs.25 will occur.
2. Vs. 28 deals with a separate period of time ("...for an hour is coming..") in which the scenario of vss.28-29 occur.
3. Jesus uses three distinct titles regarding His person in vss.25-27: the Son of God (vs.25), the Son (vs.26) and a Son of Man (vs.27).
4. These titles emphasize Christ’s nature with regard to His Deity, His whole person/hypostatic union and His humanity, respectively in order.
5. The dead of vs.25 has the definite article and refers to a particular group of dead.
6. This is in comparison to "all who are in the tombs" in vs.28.
7. In context then, the latter group of deceased of vs.28, while denoting a separate group from the dead of vs.25, is designed to picture the "finale" of resurrection and therefore by application pictures a period of time in which resurrection of all mankind has been completed including those of vs.25.
8. Jesus does not use the term "eternal" life in vs.25 nor does He specifically mention resurrection.
9. This is set apart from His specific mention of resurrection in vs.29, which obviously demands a state of eternality.
10. However, the context of these verses infers a correlation of the two separate scenarios presented.
11. It is resurrection that is the correlation and main premise of what He is dealing with however, His exclusion of specifically mentioning it in vs.25 is to underscore His emphasis of giving life to the dead to also include the act of resuscitation, so as not to lose the gravity of this proof "sign".
12. Again, this follows His line of evidence that if indeed He is God as He claims and "raises the dead and gives them life" (vs.21), which specifically refers to spiritual/eternal life, then evidence will be provided through His works of imparting life both physically (seen in His miracles of resuscitation; "greater works") and spiritually, which will be manifested physically as seen in His works of resurrection.
13. However again, the "tie" between vss.25-27 and vss.28-29 is the aspect of resurrection, that points out that the absolute and conclusive evidence that He is God-man is in the form of resurrection, not resuscitation.

1. Again, Jesus utilizes the double avmh,n/"Truly, truly", to underscore the importance of what He is about to say and that an understanding of it will accelerate the individuals thinking regarding His previous statements.
2. This is the third and last time He addresses the Jews in this regard in this discourse and the three uses underline the advancements in His argument:

1. His first use in vs.19 underscores that the evidence He is God is seen in His unique relationship to the Father and that evidence is revealed in His works and origination.
2. His second use in vs.24 underscores that even though evidence of His invisible nature is revealed through His humanity as stated above, it (His Deity) literally cannot be seen in time any more than spiritual/eternal life can be seen by men in time.
3. He expresses this reality via the principle of eternal life versus judgment and clearly declares that it is through a faith system that the reality will be manifested.
4. That this evidence balances strictly on a faith system is seen under the term "hears and believes", which implies the possibility of no belief.
5. His third use in our verses again, underscores that the conclusive evidence of His Person will be physically manifested in the bodies of humanity, through the works of resurrection.
6. It is resurrection that will be the conclusive "witness" for each individual of who and what Christ is, another expression He uses in His claim of equality with God in vss.30ff.
7. It is the type of resurrection that each individual receives, which is the epitome/archetype/ideal and absolute evidence that will physically and openly declare who and what Messiah is as well as declare which side of "faith" they adhered too.

1. Vss.25-27 by design implies why Messiah has to have the nature of the hypostatic union as it applies to resurrection and imparting of life.
2. The words, "I say to you" reemphasizes the present reality of the veracity of His discourse.
3. As stated earlier, vs.25 emphasizes Jesus’ Divine nature as it is revealed in the specified time frame.
4. It reveals the evidence that He is God.
5. As the context dictates, His discourse must be understood under the guidelines of the doctrine of resurrection.
6. The student of God’s word must understand that there are 5 acts of resurrection that occur:

1. The resurrection of Christ. Act.1:22
2. The resurrection of all believers, which occur on 3 separate occasions:

1. The resurrection of Church Age saints at the rapture. 1Thess.4:13-18
2. The resurrection of all OT saints at the 2^nd Advent. Dan.12:1,2,13; Rev.20:4-6
3. The resurrection of Millennial saints.
4. The resurrection of all unbelievers. Joh.5:29; Act.24:15; Rev.20:14

1. The time period of "an hour is coming and now is", refers to those given life from the time of Christ’s ministry to include the resurrection of Church Age saints at the rapture.
2. Support that the time period at hand does not extend beyond the Church Age is seen in His previous use of this phrase in 4:23.
3. It is during this time period when the dead shall hear the voice of the Son of God; and those who hear shall live.
4. Since Jesus does not specify that the dead are "in the tombs" as in vs.28, it refers to any deceased that hears His voice.
5. This marks the premise that evidence in part of Christ’s ability to resurrect is seen in His miracles of resuscitation that occur during His ministry. Luk.7:15,22; 8:49ff cp. parallel Mat.9: 18ff; Joh.11
6. In fact, Jesus delegated the power of raising the dead to His disciples (Mat.10:8), which in turn further substantiates His authority over life.
7. By raising the dead, if even for a short time, He showed that He had power over death.
8. These miracles served as a form of a fortiori argument (from the greater to the lesser) in that if He has the power to impart physical life (resuscitation), then all the more His claims of imparting spiritual life (resurrection) in vs.21, must be true.
9. It is His miracles of resuscitation that is the emphasis of "and now is".
10. In addition, this verse gives evidence that Jesus’ "tapped" His Deity at least for the miracles of resuscitation ("...when the dead shall hear the voice of the Son of God", which is an exercise of His Deity).
11. It will be in the very near future of His ministry that physical evidence will in part be provided.
12. However, the conclusive evidence of resurrection will not be until the far future though that dispensation and those involved is now being ushered in.
13. Not until the rapture will the primary time frame of "an hour" be concluded and Church Age saints will receive their resurrection bodies.
14. That the dead refers to physical death rather than spiritual death is noted as this is a future event (shall hear), and He has already proclaimed that the imparting of spiritual life is a continuous ongoing reality in vs.21.
15. The fact that the dead hears His voice indicates an audible command will be given in these situations, which fact is seen in the recorded incidents of His resuscitations and is specifically prophesied regarding the resurrection of the Church. 1Thess.4:16
16. As this verse and vs.28 proclaims and precedence is set, one can conclude that all that are resurrected will hear His voice to include OT and Millennial saints as well as unbelievers in the final resurrection.
17. It is His use of the title "Son of God" that points to His Divine nature as that part of His person who will perform these "works".
18. Only with the attributes of eternal life, omnipotence, omnipresence and omniscience, is it possible for resurrection to occur.
19. Therefore, He must be God for this evidence to occur.
20. The participle of "those who hear" refers to both the acts of resuscitation and resurrection as they occur during this the continuum of time.
21. It also denotes that one must hear in order that they return to life.
22. This points out the fact that the hearing must occur in the soul/spirit, as the body is dead.
23. Therefore, the connecting factor regarding the resurrection of those who hear harks back to those who believed in time per vs.24.
24. Only believers in the God-man will be given this conclusive evidence of resurrection as it occurs within this time frame.
25. Those who have made the SAJG will receive in their own persons, the conclusive evidence that Christ imparts life and shall once again live physically and for eternity.
26. Jesus proclaims that the first line of evidence of His person will be manifested during His ministry through the miracles of resuscitation followed by the culminate/climax evidence of the resurrection of the Church.
27. His next assertion in vs.26 has to do with the fact that the Father has life in Himself.
28. Again, this is not a new concept to the Jews but was one that they would tend to agree.
29. God is referred to as "the living God" in the Hebrew OT. Deu.5:26; Josh.3:10; 1Sam.17:26; Psa.42:2, etc.
30. Life is viewed as something that only He can give, and in fact, He is viewed as the sole sustainer of life. Gen.2:7; Job 10:12; Psa.66:9
31. The phrases, "just as" and "even so" indicated that the Son possesses exactly the same life as the Father has in Himself.
32. The title "the Son" refers to the hypostatic union, as He is now declaring a reality of His Person as God-man.
33. The aorist tense of "He gave" indicates that the eternal life that the Father possesses became a reality for His whole Person at the point of time of the incarnation.
34. The point of time began at His birth and condescension of the 2^nd member of the Godhead, God the Son. Phil.2:6-7
35. It is by virtue of this union that Jesus Christ could also claim to have eternal life with no beginning or end, in Himself.
36. No one else could, or will be able to, make this statement.
37. Therefore, the Son is fully capable of doing for anyone that which God could do for them, and in fact is the only one who can do for men what they desire from God.
38. The conclusive evidence that His humanity too possesses eternal life will be manifested through His own resurrection.
39. It is this verse that ties His Deity in with His humanity and explains the necessity of why Messiah had to be Divine as well as true humanity in order for resurrection in its fullest sense, to occur.
40. First and foremost He must possess eternal life to impart life, which possession is evident in His Deity and also evident in His humanity via His resurrection.
41. This obviously makes Him equal with God.
42. Second, and just as important, He must be man in order for judgment to occur as He further explains in vs.27.
43. The conjunction "and" of vs.27 denotes that this verse though with different emphasis, still correlates with vs.26,
44. That correlation is seen in the verb di,dwmi/"He gave" and illustrates another prerequisite necessary for Messiah to fulfill His role in the process of resurrection.
45. As the Father gave to the Son eternal life as the 2^nd member of the Godhead, He also gave to Him authority to execute judgment.
46. This authority however, is not delegated based on His whole Person, but because He is a Son of Man, which emphasizes His humanity.
47. Though He is never viewed as two separate persons, but as one person with two distinct natures, both natures must be described as to their appropriate applications in order for one to have a full picture of His Person.
48. He is stating that judgment has been delegated to Him based on the total obedience of His humanity regarding God’s plan while in the hypostatic union, which fact He reemphasizes in vs.30.
49. It further expresses the necessity for true humanity to exist in the Person of Christ as it is in His humanity that all judgment regarding mankind will occur starting at His work on the cross.
50. It is by virtue of His humanity that Christ can claim that all sins of mankind have been judged.
51. It was His humanity personally that bore the sins of mankind. 2Cor.5:21
52. Therefore, since He was judged on behalf of men, He has the right and prerogative to judge men.
53. It will be at the final judgment that His humanity will have center stage as:

1. Proof that sins were judged in His body and He too experienced death on behalf of men. 2Cor.5:21
2. That proof will be manifested as seen in His glorified state and resurrection body. Joh.20:25-28

1. His humanity is necessary as it is impossible for Deity to become sin.
2. Therefore again, this qualifies His humanity to be the prosecutor and judge of all men.
3. As man, He is a peer of men and has first hand experience and knowledge of what it is to be a man, to include an understanding of volition. 5:30
4. Again, the concept of judgment was not foreign to the Jews and they understood that God was the ultimate Judge of all the earth. Gen.18:25; Jud.11:27; Psa.75:7
5. Jesus, a man, stands before His detractors and tells them that He Himself has the power to judge.
6. In addition, one only had to defer to the book of Daniel to understand that the title Son of Man was a designation for the One who would eventually exercise all power and authority over God’s creation. Dan.7:13-14
7. The evidence that will be provided substantiating this claim of judgment will also be in the form of resurrection, as He continues to explain in vs.29.
8. In other words, vs.27 ties in the fact that Jesus must have the right to judge in order for all aspects of resurrection to occur, which right was placed upon Him based on His sinless and perfect humanity.

GNT John 5:28 mh. qauma,zete tou/to( o[ti e;rcetai w[ra evn h-| pa,ntej oi` evn toi/j mnhmei,oij avkou,sousin th/j fwnh/j auvtou/

NAS John 5:28 "Do not marvel at this; mh, (neg +) qauma,zete qauma,zw (vimppa--2p; "Do not marvel/stop marveling/being perplexed or amazed"; Joh.3:7; 4:27; 5:20) tou/to( ou-toj (near dem. pro. an-s; "at this"; ref. immediate preceding context) for an hour is coming, in which all who are in the tombs shall hear His voice, o[ti (cs; "for/because") w[ra (n-nf-s) e;rcetai e;rcomai (vipn--3s) evn (pL) h-| o[j (rel. pro. Lf-s; "in which"; ref. to the expressed period of time of "an hour is coming") pa,ntej pa/j (a--nm-p) oi` o` (dnmp; here used as a substantive pronoun; "who/those") evn (pL) toi/j o` mnhmei,oij mnhmei/on (d.a. + n-dn-p; "the tombs/a visible object for preserving a memory/a memorial/monument/grave") avkou,sousin avkou,w (vifa--3p; "will hear") auvtou/ auvto,j (npgm3s) th/j o` fwnh/j fwnh, (d.a. + n-gf-s)

GNT John 5:29 kai. evkporeu,sontai( oi` ta. avgaqa. poih,santej eivj avna,stasin zwh/j( oi` de. ta. fau/la pra,xantej eivj avna,stasin kri,sewjÅ

NAS John 5:29 and shall come forth; those who did the good deeds to a resurrection of life, kai, (cc) evkporeu,sontai( evkporeu,omai (vifd--3p; "shall come forth/depart from/go out from") oi` o` poih,santej poie,w (d.a. + subs. ptc./a/a/nm-p; "those having done") ta. o` avgaqa. avgaqo,j (d.a. + ap-an-p; "the good things"; that which is intrinsically good/morally good before God) eivj (pa) avna,stasin avna,stasij (n-af-s; "resurrection"; used 42x; lit. "to stand again") zwh/j( zwh, (n-gf-s; "of life") those who committed the evil deeds to a resurrection of judgment. de, (cc; "but"; shows contrast; not translated) oi` o` pra,xantej pra,ssw (d.a. + subs.ptc./a/a/nm-p; "those having practiced/those who committed"; same as 3:20 ) ta. o` fau/la fau/loj (d.a. + ap-an-p; "the evil things/the worthless things"; same as 3:20) eivj (pa) avna,stasin avna,stasij (n-af-s) kri,sewjÅ kri,sij (n-gf-s; "of judgment"; same as 3:19)

1. Jesus now addresses the reaction He is receiving from those listening to Him.
2. His command, "Do not marvel at this" literally can be rendered "Stop being amazed at what I just said".
3. The million dollar question is, what was it specifically that caused a perplexity and astoundment in their reaction to His words?
4. To conclude that it was just because He is ascribing the prerogatives of life, resurrection and future judgment to Himself is weak, since He has already made the claim that He is equal to God, which provoked extreme anger in the Jews and is why He is confronting them now. Vss.17-19a
5. That He has simply brought out the principle of resurrection too is weak, as the majority of mainline Judaism with the Sadducean sect excluded, believed in resurrection and therefore a referral to this doctrine alone would not set them on their "heels".
6. Even then, that there were those who did not believe in resurrection, angels, etc., does not remove that fact that these concepts were not unknowns in the religious circles.
7. The author John uses the phrase "do not marvel" on two other occasions in his writings cp. Joh.3:7; 1Joh.3:13.
8. In both other cases, the "marveling" occurs because of a lack of understanding and perception as to the spiritual reality behind the teaching.
9. For Nicodemus in 3:7, it was because of a void of understanding the principle behind regeneration.
10. In 1Joh.3:13, John exhorts believers to be privy to the fact that –V is hostile to +V and not to be caught by surprise because of a lack of understanding in this regard.
11. To understand what it was that Jesus said that perplexed His listeners demands an understanding of the religious Jew’s thinking of the time as to their perception of Messiah:

1. Judaism taught salvation by works and therefore in their eyes there is no need for any substitute or sacrifice of another in order for one to attain entry into heaven.
2. Since they base salvation on their own works, it is not necessary for any other than God to judge men and to resurrect accordingly.
3. Since they do not see a need for One to deliver them spiritually, they are only looking for a Messiah who will provide political deliverance as their King and thus establish God’s Kingdom via Israel.
4. Therefore, the evidence they are looking for as to whether anyone who claims to be Messiah is indeed God will in their eyes be one whom asserts God’s power in leading the then current Israel into the Millennial era.
5. They logically therefore do not consider the aspect of resurrection, which denotes one’s spiritual state, as evidence as to who and what Messiah is, but rather whether the individual who claims to be Messiah will deliver them politically.

1. What has set these Jews aback then is Jesus emphasis and ascription as to the role Messiah plays regarding resurrection as being His conclusive claim of equality with God.
2. This proclaimed spiritual reality is in light of the Jew’s distorted theology of Messiah’s role only as a physical and political Savior.
3. While their minds are only set on a temporal and physical plane regarding Messiah, Jesus transcends their ignorance and proclaims a role of Messiah that affects the eternal state of affairs of mankind.
4. In other words, the evidence the Jew’s are looking for regarding Messiah is someone who will deliver Israel from Roman rule.
5. But it is His dogmatic assertion that Messiah is the agent governing the spiritual state of affairs of men, which state will be revealed through the physical acts of resurrection that totally astounds these religious leaders.
6. This is not any evidence they have previously considered in their evaluation as to identifying Messiah and therefore marvel at this.
7. After Jesus rebukes their ignorance, He continues to inform them that an hour is coming, in which all who are in the tombs shall hear His voice and shall come forth.
8. It is the remainder of vs.29 that is designed to continue to elevate the listener’s thinking beyond just looking for a physical deliverer in Messiah, but to regard the reality of eternality, which evolves around the spiritual state of the individual.
9. This is the force behind the phrase, "all who are in the tombs" and denotes that no man in existence will escape resurrection one way or the other.
10. The "hour" in view here refers to the extended period of time between the rapture, when the first wave of future evidence (resurrections) of His Messiahship will occur, to the dissolution of the heavens and earth including the Great White Throne judgment. Cp. Rev.20:11
11. This includes the raising of the OT believers, from the time of Adam to the beginning of the CA, which will occur at the Second Advent.
12. Jesus’ purpose for dividing the events of resurrection into two time frames with the first emphasis evolving around the resurrection of the Church, is to proclaim the reality behind Messiah’s mission at the first advent being to provide a spiritual deliverance versus the Jew’s thinking of a political deliverance.
13. This does not mean nor was it necessary that His listeners understood the "mystery doctrine" of the Church Age for Him to get His point across.
14. Only that His words in vs.25, "an hour is coming and now is" was understood that the present and future time frame would provide evidence of Jesus’ Messiahship in the form of resurrection, proof of one’s spiritual condition, rather that the current distorted thinking of Judaism.
15. It is His second use of "an hour is coming" that is designed to "drive home" the reality of Messiah’s work at the 1^st Advent.
16. Even though it is true that Messiah will be a political Savior in His coming at the 2^nd Advent, in the grand scheme of God’s plan, the real issue remains to be man’s spiritual state as it relates to eternity.
17. Apart from one being on the right side of resurrection, (resurrection of life), the reality of Messiah as a King of Israel is moot.
18. Again, that Jesus is referring to physical resurrection is evident by His use of the word tombs, which points to the physically dead.
19. At the proper time, and with the appropriate command, the God-man will issue a command to those who have died physically and their physical bodies (the molecular atoms wherever dispersed) will be re-gathered and transformed into eternal resurrection bodies.
20. Their souls will be reunited with their bodies and they will be prepared to face the Son of God.
21. Jesus then divides resurrection into two distinct categories of mankind:

1. Those who did the good things to a resurrection of life.
2. Those who committed/practiced the evil/worthless things to a resurrection of judgment.

1. It is the combining factor of two resurrections of life and judgment that will be the eternal and conclusive proof that indeed Messiah was God-man.
2. Life will be imparted from His Person as the Son of God and judgment will be executed because He is a Son of Man.
3. At the incarnation, in one sense, God was forever altered as He condescended to become true humanity.
4. He did not cease to be God, He merely entered into a new state that is permanent and eternal. Joh.1:14
5. He did not give up the prerogatives of Deity, they were now actually invested in the God-man, and God’s chosen representative, The Son.
6. The first group by application, though differing in time compared to those of vs.25, is representative of all who have believed in Jesus Christ for salvation.
7. The phrase "did the good things" harks back to "hears my word and believes" of vs.24, and is the basis for all further Divine good.
8. Jesus taught that the first act of divine good is to "believe in Him whom He has sent". Joh.6:29
9. Every member of the human race who makes this one adjustment has the promise of a resurrection and eternal life with Christ in heaven.
10. The nature and magnitude of blessing to be found in the eternal life niche varies from believer to believer based on how much more divine good they produce over the course of their Ph₂.
11. The genitive of life points to a resurrection that is characterized by life, not mere physical existence, but that which is sublime (elevated or exalted in dignity and honor) and eminently fulfilling.
12. This is the eternal destiny for all that make the SAJG.
13. Those who do not make this adjustment will also participate in a resurrection.
14. The second group is comprised of all that are negative to the gospel and are characterized as those who practice the worthless things.
15. The "worthless/evil" refers to that which is not associated with God’s plan, the human viewpoint pursuits of those who are busy doing that which produces nothing of any lasting benefit.
16. The word evil/fau/loj is the same word used in Joh.3:20 and refers to any activity or work performed while under control of the STA.
17. Those of this group perpetuated throughout their entire life STA activity and not even once broke its rulership by hearing and "believing" the gospel. 1Joh.3:9
18. Those negative unbelievers are habitually observed to be pursuing that which is slight, ordinary, worthless and of no lasting account.
19. Like their believing counterparts, they too will participate in a resurrection from the dead.
20. Their resurrection is characterized by the genitive of judgment and denotes a resurrection characterized by the continual and eternal judgment of God upon them.
21. All unbelievers will be fitted with a resurrection body that is eternal and cannot be destroyed, and will spend eternity in a state of judgment (eternal separation) and destruction. 2Thess.1:9; Rev.20:10,15
22. While life refers to a state of well-being, judgment refers to a state devoid of well-being, a state of misery and despair that most do not even partially understand.
23. The basis for resurrection is seen to be what each person did in time with regard to the plan of God under the principle of "judgment" in time. Joh.3:19-21
24. See Doctrine of Resurrection.
25. See Doctrine of the Rapture.

GNT John 5:30 Ouv du,namai evgw. poiei/n avpV evmautou/ ouvde,n\ kaqw.j avkou,w kri,nw( kai. h` kri,sij h` evmh. dikai,a evsti,n( o[ti ouv zhtw/ to. qe,lhma to. evmo.n avlla. to. qe,lhma tou/ pe,myanto,j meÅ

NAS John 5:30 "I can do nothing on My own initiative. evgw, (npn-1s) Ouv (neg.) du,namai (vipd--1s; denotes ability that comes from power/authority/right to do so; +) poiei/n poie,w (compl. inf./p/a; "to do"; Lit. "I Myself am not able to do") ouvde,n\ ouvdei,j (adj.pro.card. a/n/s; "nothing/one thing") avpV avpo, (pg; "on/from/away from") evmautou/ (reflex.pro./gm1s; "My own/Myself") As I hear, I judge; and My judgment is just, kaqw,j (comparative conj.; "as/just as") avkou,w (vipa--1s; "I hear") kri,nw (vipa--1s; "I judge") kai, (cc) h` evmh. evmo,j (a--nf1s; "My own/that which is mine/that which I possess") kri,sij (d.a. + n-nf-s; "the judgment"; with the d.a. same as 3:19 cp. 8:16) evsti,n( eivmi, (vipa--3s; "is/keeps on being") h` dikai,a di,kaioj (d.a. + pred.adj.--nf-s; "righteous/just"; with the d.a. = +R cp. Mat.5:20; 2Cor.3:9; 9:9; Gal.3:21; denotes the righteousness necessary for salvation) because I do not seek My own will, but the will of Him who sent Me. o[ti (causal conj.) ouv (neg +) zhtw/ zhte,w (vipa--1s; "do not seek") to. evmo.n evmo,j (d.a. + adj--an1s; "My own") to. qe,lhma (d.a. + n-an-s; "will/desire/purpose/wish") avlla, (strong advers.; "but on the contrary") to. qe,lhma (d.a. + n-an-s) tou/ o` pe,myanto,j pe,mpw (d.a. + subs.ptc./a/a/gm-s) meÅ evgw, (npa-1s)

1. Verse 30 constitutes a closure to the preceding evidence Jesus has presented in His defense as being Messiah and opens a door for a new emphasis that He will embark upon in vss.31ff.
2. It functions as a transition of emphasis in His apologetics of claim to being the Christ.
3. While the preceding proofs of Messiahship centered on His works, Person, prerogatives and ultimate evidence that He Himself provides to all mankind, the following evidence is based on the witness of others.
4. He ties up His closing statement regarding resurrection by refocusing His listeners’ back to His person.
5. As it has been made clear, the Jews were amazed of His claim that Messiah has jurisdiction over the spiritual aspects of man, to include His prerogative and authority over resurrection.
6. The Jews, who believe in salvation by their own works, reserved the right of spiritual judgment to be held exclusively by God and do not see any necessity for another member of humanity to be involved.
7. It is with this understanding that the student of God’s word can extract the spiritual force behind Jesus statement of vs.30
8. His opening words, "I can do nothing on My own initiative" harks back to His opening remarks of vs.19.
9. While on the surface both statements seem to be saying the same thing, there is a subtle difference.
10. This difference is seen in the use of the reflexive pronouns e`autou’"//Himself in vs.19 cp. to evmautou//My own or Myself in vs.30. (3^rd person vs. 1^st person)
11. The use of "Himself" in vs.19 emphasizes His whole Person as is supported by His choice of title as "The Son".
12. The words "My own/Myself" (a derivative of e`autou/), is more emphatic and could be rendered "Myself personally".
13. In vs.30, He is emphasizing only His humanity versus the hypostatic union, which premise is supported by:

1. He makes reference to His own will or volition in vs.30c.
2. His present statement again evolves around judgment as seen in vs.30b.
3. It follows the train of argument that judgment is a cause of His humanity as stipulated by the title "Son of Man" in vs.27.
4. It is His claim of prerogative of judging as a man that astounds His listeners.

1. His emphasis here is that His humanity did not act independently of the Father.
2. He is stating that all acts of His humanity are not of His own doing or agenda, but rather dependent upon another source.
3. In essence, He is stating to His listeners that all that He says and does is not anything He has conjured up with His own thinking or ideas, but follows the explicit plan as stipulated and devised by God via His sovereignty as "The Planner/Originator/ Prime Mover/Creator".
4. In other words, He is saying that His humanity is "following the beat of another drummer".
5. Jesus is laying claim that He only is doing and does what another has told Him to do, which He has previously declared as being God the Father (vs.19).
6. A subtle irony cannot be overlooked regarding this statement:

1. His discourse is a direct result from His healing the lame man on the Sabbath. (vss.1-9)
2. In the confrontation between the lame man and the Jews, we see that the lame man deferred to another regarding His reasoning for engaging in the supposed Sabbath violation. (vs.10-11)
3. The Jews immediately direct their attention towards the One who told the lame man to do so. (vs.12)
4. They then obviously regard the lame man’s actions only as a misdemeanor offense, let him off the hook (vs.14) and set sights to confront the instigator/mover. (vss.15-16)
5. Jesus here is laying claim too that another (the Father) is the One who is giving Him instructions.
6. However, we do not see a consistency in the Jew’s approach to Christ in this regard i.e., why do they not now turn toward God/BD and seek out an investigation of Him regarding the matter?
7. This points out again the hypocritical approach legalists (-V) will take in order to maintain their own agendas.
8. Their real agenda being STA power lust through coercion with no real regard for upholding the Law.

1. On the surface, Jesus’ statement might appear as if He is saying that He does not have a choice in any matter (False Doctrine of Impeccability), but simply imitates or parrots what the Father says or does.
2. This cannot be the case, since that denies the true volition of His humanity, an attribute He unequivocally claims in the final phrase of our verse, "because I do not seek My own will, but the will of Him who sent Me".
3. At all times, in all circumstances, Jesus refused to act apart from the Divine will.
4. His human volition/will received information from the Father through scripture (Luk.2:52; Mar.1:22;) and/or direct revelation (Joh.2:24,25; 3:35; 5:19).
5. Via the means of communication of God’s directive will, He made the decision without coercion (government by force), to fulfill that will in every detail.
6. The obvious temptation would be to act independently of the Father’s will and assert His own will at some point.
7. This was the tact that Satan took, as he presented his temptations to His humanity to act independently of the Father. Mat.4:1-11

1. He was tempted with regard to living grace. vss.3-4 cp. vs.2 (Faith)
2. He was tempted with regard to approbation and pride. vss.5-7 (MA)
3. He was tempted to bypass the cross and assume world leadership under Satan. vss.8-10 (Commitment)

1. For those who continue to cling to the premise that Jesus was a robot and could not sin, then they must answer the question as to the point of the exercise by the "tempter" of the Mat.4 passage.
2. Vs.30c declares why the humanity of Jesus possessed perfect +V qualifying Him to fulfill the role of Messiah.
3. Jesus in His statements of vs.30a and c is in essence laying the ground rules for the Incarnation to note the necessity that Messiah, in His humanity, was not to act independently of His Father at any point.
4. Because He did not fail in this regard, His humanity was perfectly righteous/+R.
5. It was through the means of remaining sinless and totally obedient to God’s will at the 1^st advent, that in turn qualified Him as the perfect sacrificial Lamb of God. Joh.1:29; 2Cor.5:21
6. In addition, His perfection/+R, also qualifies His humanity to act as the judge of the rest of humanity.
7. He is explaining to the Jews, why He is qualified as a Son of Man to be the perfect judge and executioner of God’s will.
8. It is because He has no hidden agenda and therefore is an impartial evaluator of the facts as they are presented, that makes Him the perfect "Separator" of men in the A/C.
9. He will bring nothing to the bench, except a desire to see God’s will done in every matter.
10. This is the force of His claim in the middle of His qualifying excerpts, "as I hear, I judge; and My judgment is just".
11. What Jesus’ "hears" refers to the information that comes to Him in the A/C from the Father, and as interpreted by God Himself.
12. The verb "I judge" is a present tense and refers to a continual act of judging in time.
13. His "judging" runs hand-in-hand with His "giving life" that also occurs in time (vs.21).
14. The phrase, "and My judgment is just" refers to the concluding opinion or decision of His act of judging and that that verdict is based upon perfect righteous standards.
15. Since His judgment occurs in time, we must determine what aspect of judgment He is referring too.
16. Joh.3:17 tells us that Jesus was not sent at the 1^st advent to "judge the world", but rather "that the world should be saved through Him".
17. The act of judging in Joh.3:17 refers to the act of eschatological eternal condemnation and denotes His role at the 1^st advent as one of passion/sin-bearing/salvation.
18. The key is in the word "judgment" noting that it has the definite article and literally refers to "the judgment" that He possesses.
19. The judgment that He is referring to is explained in Joh.3:19-21 ("judgment in vs.19 also has the d.a.) and denotes His role as the axis/dividing line around which all men are determined to be –V or +V.
20. As the "true light" (Joh.1:9) that came into the world, mankind is set forth on this earth to either accept Him as the Savior of the world (+V) or reject Him (-V).
21. It is that choice men make or don’t make that determines their eternal outcome and whether they receive a resurrection of life or "judgment" (vs.29).
22. That His role at the 1^st advent is indeed as a "Separator of men" is further substantiated in Mat.10:34-35.
23. The fact that His decision equates into perfect justice, literally "keeps on being a righteous thing/standard", emphasizes the +R possessed by His humanity.
24. It is His +R experientially that qualifies His body as the substitute for judging all sins of all men. Heb.7:26-27; 10:12; 1Pet.3:18; 1Tim.4:10
25. His humanity possessed the righteousness necessary to provide salvation.
26. It is because of the +R of His humanity that Christ is qualified to pass judgment upon humanity for their rejection of the "free gift of salvation", since He is the One that "paid the debt" on their behalf.
27. Therefore, all that Jesus "hears" includes the insight the Father has bestowed upon His own humanity to determine who is +V and who is –V.
28. This premise is substantiated in the fact the Jesus "knew all men" and "what was in man". Joh.2:24-25
29. God the Father via omniscience knows who will believe and who will not believe and passed that information to the volition of Jesus’ humanity.
30. His volition then has opportunity to act upon what He "sees and hears".
31. Because He is in perfect tune with the Father, +R, and at all times seeks His will in all things, He is free to engage in the act of "judging" men accordingly.
32. His judging in time, via revelation to His humanity, is a determination as to who is +V versus –V, who believes in Him leading to life or refuses to believe leading to death.
33. Evidence that He indeed had this insight is further substantiated in His condemnation upon others. Joh.8:44 (A pronouncement upon the unbelieving Jews/religious leaders); Joh.13:5-11,18 cp. 17:12 (His pronouncement of judgment against Judas Iscariot); Mat.23:37 (His proclamation of –V upon Israel corporately)
34. The fact that He imparts life to those who believe and abstains from doing so to those who don’t (via His Deity), He is effectively dividing the human race according to their volitional disposition regarding His historical and physical Person.
35. It is the very nature of His humanity being +R that qualifies Him to judge in this fashion and render mankind into the two opposing camps of +V and –V.
36. His judging is impartial and responds only to God’s directive will regarding salvation, and that based on faith in Him (vs.24).
37. It is through His knowledge as to what is in the souls of men (volition is resident in the soul) that Christ effectively applies the doctrine of separation to men and that through the judgment of righteousness.
38. In fact His very person is the ultimate and eternal Doctrine of Separation.
39. Application: Believers on the other hand do not know who is ultimately +V or –V and can only apply separation based on the behavior/modus operandi and vivendi of men. Joh.3:19 cp. 20-21; 1Kgs.11:1ff; Prov.20:19; 22:24; 24:21; Act.10:28; 1Cor.5:9-11; 2Thess.3:14
40. Application: Jesus not only separates unbelievers from believers, but separates –V believers from +V believers through "judging" their works. 1Cor.3:12-15
41. Though the judgment of men is ultimately determined by their own volition, the right to execute that judgment was determined through the volition of Jesus’ own humanity to remain status quo +R throughout His life.
42. Application: As believers, we will never be effectively impartial or righteous in time if we are not willing to forego our own ideas and plans for self and others and allow the will of God to take preeminence.
43. This is the basis for the perfect +V and spiritual greatness of Jesus i.e., His willingness to subdue His own will and allow the will of God to have the first and only place in His life.
44. A contextual summary of vs.30:

1. The contextual continuity in vs.30, as a closure to His immediate preceding statement, is that it provides the reason why Messiah has authority over and involved in the resurrection of mankind.
2. That being that His humanity is the focus of judgment as it pertains to mankind.
3. He is stating that because His humanity possesses +R, He is the "Great Divider" of mankind, which division occurs in time and will be eternally manifested in the form of resurrection.
4. All of the evidence that Jesus has provided up to this point is evidence that one must either accept verbatim as truth or wait until all that He has claimed is revealed.
5. As evidence provided, it’s weightier side of proof relies upon one’s understanding of who and what Messiah is and rather than purely tangible evidence is designed more to teach.
6. The remainder of Jesus’ discourse is designed to corroborate His teaching by emphasizing the external and tangible evidence available as to the veracity of His teaching and claims.
7. In order to confirm or authenticate one’s own testimony, it requires the witness of others.

GNT John 5:31 eva.n evgw. marturw/ peri. evmautou/( h` marturi,a mou ouvk e;stin avlhqh,j\

NAS John 5:31 "If I alone bear witness of Myself, My testimony is not true. eva,n (conj. part. + subjunctive intro. 3rd class condition; "If") evgw, (npn-1s; "I myself/I alone") marturw/ marture,w (vspa--1s; "might bear witness/might testify") peri, (pg; "of/concerning/about") evmautou/( (npgm1s; "Myself") mou evgw, (npg-1s; "My") h` marturi,a (d.a. + n-nf-s; "the testimony/witness") ouvk ouv (neg. +) e;stin eivmi, (vipa--3s) avlhqh,j (a--nf-s; "true/genuine/fact"; same as 4:18)

GNT John 5:32 a;lloj evsti.n o` marturw/n peri. evmou/( kai. oi=da o[ti avlhqh,j evstin h` marturi,a h]n marturei/ peri. evmou/Å

NAS John 5:32 "There is another who bears witness of Me, evsti.n eivmi, (vipa--3s; "there keeps on being/there is") a;lloj (a--nm-s; "another of the same kind") o` marturw/n marture,w (d.a. + subs. ptc./p/a/nm-s; "who 'continually' bears witness") peri, (pg; "concerning") evmou/( evgw, (npg-1s) and I know that the testimony which He bears of Me is true. kai, (cc) oi=da (viPFa--1s; "I know") o[ti (ch; indir. disc.) h` marturi,a (d.a. + n-nf-s; "the testimony") h]n o[j (rel.pro.af-s; "which") marturei/ marture,w (vipa--3s; "He 'keeps on testifying'/bears") peri, (pg) evmou/Å evgw, (npg-1s) evstin eivmi, (vipa--3s) avlhqh,j (a--nf-s; "is true is at the beginning of the phrase for emphasis")

1. Verses 31-47 conclude this particular discourse and in them Jesus offers supporting witnesses to document and corroborate His teaching and claim as Messiah.
2. The first witness of His unique Person is Jesus Himself.
3. The is the emphasis in the phrase "If I alone bear witness of Myself".
4. As we have seen, and will continue to see, the concept of testimony and the corroborating witness to the truth is a dominant theme in John. Joh.1:6-8, 15, 19ff
5. Witness has a legal connotation in that under the Law it takes two or more witnesses to establish every fact. Deu.19:15
6. If Jesus’ claims are made without supporting witnesses, then that witness is not to be accepted.
7. Had the Jews no other witness than Jesus, they were not bound to accept His testimony as true.
8. These things are advanced to encourage faith in what Jesus says, both for Ph₁ salvation and the believer in time.
9. Nothing is to be accepted if there is not sufficient documentation for that particular position.
10. Neither should churches expect believers to accept what is taught from the pulpit if the documentation is lacking and not in harmony with scripture.
11. An implied charge, from His excerpt on the issue of witnesses, is one that accuses those who rejected Him as a rejection based on a lack of investigation and distortion of scripture (vs.39).
12. He now adduces/offers as evidence several witnesses who bear witness to His claim as Messiah.
13. As is obvious, one form of –V is to squarely have the facts placed before them and to refuse to believe what is clearly the truth and therefore hold to a wrong or inferior viewpoint (human viewpoint evil).
14. Those who consistently set under sound Bible teaching and hold a viewpoint(s) that is in direct contradiction to that taught, especially when the communicator goes to great efforts and length to document the position held, can be seen as similar in some ways to those who rejected Jesus during His ministry.
15. The phrase, "My testimony is not true" must be understood in the following light:

1. First, Jesus claimed at all times to be telling the truth, in fact He claimed that He was the truth. Joh.14:6
2. Therefore, one cannot conclude that His preceding witness about Himself was false.
3. In fact, the Jews accuse Him of bearing false witness of Himself, which He denies. Joh.8:13, 14
4. Even if He alone were to bear witness regarding Himself, His witness would still be valid, though not substantiated.

1. The essence of His statement is that "if I bear witness of Myself, then legally under the Law, I cannot hold you responsible to accept what I say as true".
2. In other words, He understands that His claim of unity with the Father, total dependency upon Him in this unique relationship and rights that the Father has granted to Him, cannot be accepted as fact and then except, only as a matter of convenience/expedience that the Father would remain silent in this regard.
3. That it is God the Father in view in vs.32 and not John the Baptist in vs.33, is made clear in vss.34, 37.
4. It is not man who is the primary witness concerning Christ, but the Father.
5. This is further supported by the adjective a;lloj/another of the same kind, in the phrase "There is another who bears witness of Me".
6. He is drawing from His immediate preceding statement that He and the Father operate exactly on the same plane of righteousness from vs.30.
7. His use of the participle "who bears witness" indicates that the Father was continually bearing witness to Him.
8. The Father bears witness of the Son beginning with the birth of Christ and continuing throughout His public ministry. Luk.2:8-14; 25-35; Mat.1:18-25; 2:1ff; Mat.3:16-17; 17:5
9. These events and others will be cited (works) to prove that some people recognized God’s witness about His Son, and although others may not be aware or accept these witnesses, they did occur and remain valid. Joh.8:17-18
10. The word order of vs.32b places "is true" at the beginning of the phrase to emphasize the veracity of the Father.
11. The perfect of "I know" declares the total and unquestionable confidence in Jesus regarding the Father "and that the testimony which He bears concerning Christ is true".
12. No matter who may reject or refute the testimony of God, His words stand forever. Rom.3:4
13. Jesus is here reemphasizing the fact that His ministry does not arise from Himself, that is of His own ideas or agenda, but rather it is operative based on the will of the Father, in concert with Him, and thus validated by Him
14. Though others may not appreciate the Father’s witness to Jesus, Jesus Himself acknowledges it as not only important, but also essential to His ministry.
15. Application: Our primary witness too comes from the Father, as He substantiates our thoughts, words and actions by His Word/BD.

GNT John 5:33 u`mei/j avpesta,lkate pro.j VIwa,nnhn( kai. memartu,rhken th/| avlhqei,a|\

NAS John 5:33 "You have sent to John, and he has borne witness to the truth. u`mei/j su, (npn-2p) avpesta,lkate avposte,llw (viPFa--2p; "sent with a commission"; Joh.1:19-28) pro,j (pa) VIwa,nnhn( VIwa,nnhj (n-am-s; ref. "John the Baptist") kai, (cc) memartu,rhken marture,w (viPFa--3s; "he has borne witness") th/| h` avlhqei,a|\ avlh,qeia (d.a. + n-df-s; "to the truth")

GNT John 5:34 evgw. de. ouv para. avnqrw,pou th.n marturi,an lamba,nw( avlla. tau/ta le,gw i[na u`mei/j swqh/teÅ

NAS John 5:34 "But the witness which I receive is not from man, de, (ch; "but/now") th.n h` marturi,an marturi,a (d.a. + n-af-s; "the witness") evgw, (npn-1s; "I Myself") lamba,nw( (vipa--1s; "keep on receiving") ("is" supplied) ouv (neg) para, (pAbl.; "from") avnqrw,pou a;nqrwpoj (n-abl/m-s) but I say these things that you may be saved. avlla, (strong advers.; "but") le,gw (vipa--1s; "I keep on saying") tau/ta ou-toj (near dem.pro./an-p; "these things") ``[i[[na (conj. purpose; "in order that") u`mei/j su, (npn-2p; "you all") swqh/teÅ sw,|zw (vsap--2p; "might/may be saved")

GNT John 5:35 evkei/noj h=n o` lu,cnoj o` kaio,menoj kai. fai,nwn( u`mei/j de. hvqelh,sate avgalliaqh/nai pro.j w[ran evn tw/| fwti. auvtou/Å

NAS John 5:35 "He was the lamp that was burning and was shining evkei/noj (remote dem.pro./nm-s; "He/that one"; ref. John/Baptist) h=n eivmi, (viIPFa--3s; the IPF tense denotes John's active ministry is over at this time) o` lu,cnoj (d.a. + n-pnm-s; "the lamp"; usually placed on a stand or table to afford light) o` kaio,menoj kai,w (d.a. + adj.ptc./p/p/nm-s; modifies "the lamp"; "that was burning/lit/ignited"; passive voice denotes outside source) kai, (cc) fai,nwn( fai,nw (the one d.a. governs both ptc; adj.ptc./p/a/nm-s; "was shining"; points to the effect John had on those around him) and you were willing to rejoice for a while in his light. de, (cc; denotes mild contrast; "and/now") u`mei/j su, (npn-2p; "you all"; ref. the Jews) hvqelh,sate qe,lw (viaa--2p; "were willing") avgalliaqh/nai avgallia,w (compl.inf./a/p; "to rejoice/exult/to be very happy") pro,j (pa; "for") w[ran w[ra (n-af-s; "a while/hour") evn (pL) auvtou/Å auvto,j (npgm3s) tw/| to` fwti. fw/j (d.a. + n-Ln-s; "the light")

1. These verses introduce the second external witness to the truth of what Jesus proclaimed regarding Himself.
2. While the Jews disregarded and had no understanding or appreciation of the testimony that the Father was continually bearing toward Christ, they could not disregard the tangible evidence that John the Baptist (JTB) provided in his teaching and ministry.
3. Jesus now lets the Jewish leadership know, in no uncertain terms, that He knows they have already received a witness to confirm all that He has declared.
4. In other words, validation of Jesus Person, ministry and office has at least in part already been legally/judicially substantiated.
5. That is the purpose for bringing forth the witness of JTB at this point.
6. The phrase, "You have sent to John" indicates that they had some measure of interest in what JTB was saying, and took an active role in investigating his teaching, as previously recorded in Joh.1:19ff.
7. The perfect tense of "have sent" denotes not only the official deputation commissioned to investigate JTB, but also points out that they still had the facts as reported by the deputation.
8. The perfect tense in the phrase, "and he has borne witness" emphasizes that JTB clearly and effectively communicated the truth regarding both His ministry (Joh.1:20-23) as "forerunner of Messiah" and the ministry of Messiah to include:

1. His report that Messiah was already on the scene and will be the follow-up to John’s ministry. Joh.1:26-27
2. His direct identifying of the humanity of Jesus as Messiah and report as to His mission at the 1^st advent as a spiritual deliverer. Joh.1:29
3. His report as to the affirmation that God personally provided him to substantiate that indeed it is Jesus that is Messiah. Joh.1:30-34

1. This is the force of Jesus’ citation of JTB’s witness; there was another human communicator that clearly revealed information-providing testimony concerning His Person.
2. His witness was accurate, understandable and complete; a witness that they had first hand information of and could readily recall to their minds.
3. Therefore again, if the Jews are honestly seeking to determine legally/Biblically the veracity of Jesus claims and truly desire to uphold the Law, they should take into consideration this witness and allow it as admissible, tangible evidence provided on Jesus’ behalf.
4. In addition, it is a witness that they cannot deny, since they were the initiators to begin with, seeking John’s testimony.
5. Jesus is vs.34 makes a mild diversion from the emphasis regarding John as a witness, as seen in the use of the conjunction de,/but/now.
6. Though JTB serves as an external human witness that corroborates Jesus’ claims, He reemphasizes that it is not based on what a man says concerning His Person that substantiates His Person.
7. The clause "the witness which I receive/lit. ‘keep on receiving’ is not from man" iterates that nothing man says or does directed toward Jesus is what He hangs His own hat on as proof to the validity of His Office and Person.
8. In other words, while man generally looks towards the physical, such as other men, to substantiate and support their words and actions, Jesus in His humanity completely refrained from this exercise.
9. While He does not specifically state here from what source He receives the witness regarding the validity of His own Person, it is obviously a reference back to the Father.
10. Every thought, word and action that emitted from the humanity of Christ was corroborated by God Himself.
11. Since Jesus was +R, totally tuned into God and perfect Exegete of His plan (Joh.1:18), there was never any need for Him to look toward man as a source to validate for Himself, His existence as the God-man.
12. In addition, for the sake of application of Jesus statement towards John, as the witness and forerunner to Christ, neither was he sent from man. Joh.1:6
13. In other words, even John whom God established as a witness to the coming Christ, was not acting from a personal agenda or motivation, but was a witness by Divine design fulfilling the prophecy of Isa.40:3.
14. There is no person who acts in a role as a witness to Christ, that effectively/realistically provides testimony based on a human agenda or from the source of human viewpoint. 1Joh.4:2
15. In other words, all corroborating evidence as to the validity of the Son of God comes from the source of Divine viewpoint.
16. Application: For those who will not accept the witness of the Holy Spirit as validating the truth of the communicator, then look at the evidence of the different P-T’s, miles apart, doing their own studies and independently bearing the same witness to the truth.
17. However, for Jesus’ antagonizers who looked to the physical to substantiate God’s plan, John is a physical witness, and one whom they have already investigated and generally at least, was accepted as a Prophet. Mat.21:25-26; Mar.11:32; cp. 6:20
18. This is the force of vs.34b, "but I say these things that you may be saved".
19. Since Jesus needed no man to verify for Himself that He was Messiah, the sense then of His statement regarding John is that John’s ministry therefore was evidence for their behalf, provided by God.
20. In other words, even if they will not accept or evaluate the witness of Divine viewpoint as declared by Christ, then what about the facts as presented by John?
21. If one listened to JTB carefully and took what he had to say seriously, they could easily put His words together with all that Christ has proclaimed, see the validation of the facts and hence, believe in Christ as the One whom indeed is the Son of God. Joh.1:34
22. If the Jews would only recall the facts as presented by John, they would see there is no contradiction between what John declared about Messiah and what Jesus has proclaimed regarding Himself.
23. For anyone who is intellectually honest regarding these facts, it should then lead them to acceptance of the truth, resulting in their making the salvation adjustment Ph₁.
24. The fact that John made clear the issue regarding Christ i.e., the issue being Messiah is 1^st a spiritual deliverer and the need to believe in Him for salvation, is easily documentable. Mat.3:5-12; Mar.1:4-5
25. In verse 35, Jesus does a reality check concerning the initial impact that John had, while bearing witness to the Jews.
26. Jesus refers to John literally as "that one/evkei/noj", which is remote in reference and further substantiates John as a different witness than the One whom Jesus initially was referring to in vs.32 and vs.34a, the Father.
27. The imperfect tense of "was" denotes linear action in the past and is an indicator that John was no longer ministering publicly, having been cast into prison by Herod.
28. Whether He was still alive at this point or not is somewhat difficult to document, however the chronological tie point between Mark and John concerning the feeding of the 5000 clearly shows that he had been taken into custody by this time. Mar.6:17-19, 32ff; cp. Joh.6:1ff
29. Jesus equates John with a lamp that was burning and was shining.
30. A lamp is an instrument used to provide illumination to a particular area.
31. The fact that he was the lamp underscores John’s ministry as the focal point of the A/C as the Messianic "forerunner" to Israel.
32. Jesus uses two adjectival participles, "was burning and was shining" to describe his person and the results of his work:

1. "Burning" indicates that an outside agent was the source of his light (passive tense) i.e., what consumed him was not of his own agenda, but a fulfillment of prophecy regarding his role as "forerunner" to Messiah (Joh.1:23) and reliance upon God’s word to teach about and identify Messiah (Joh.1:33).
2. "Shining" indicates that he provided ample illumination in representing God’s plan, in his ministry, to reveal to those in his periphery the truth regarding the coming Christ.

1. JTB is viewed as an agent of God, established by God, set on fire by the truth, and thus providing the light of the truth to those to whom he was sent.
2. In vs.35b, Jesus then states a fact not earlier recorded in John chapter 1, "and you were willing to rejoice for a while in his light".
3. Though this favorable initial reaction is not specifically recorded elsewhere, it can be readily deduced from other scriptural statements. Mat.3:5-7; Joh.3:23; 4:1
4. Josephus informs us that the people were aroused to the highest degree by JTB’s sermons.
5. The question that now should become obvious is, if the Jews were initially so enthusiastic about the coming Messiah, why are they now so antagonistic against the very One John had earlier proclaimed.
6. And why does Jesus insert this statement and remind His listeners regarding this?
7. The answer again can be found in the very theology and perception that the Jews had concerning Messiah.
8. Even though Israel had Messianic expectations, they did not have the necessary spiritual content to truly discern Messiah when He did appear.
9. Therefore, their response to John’s proclamation was based on emotions and distortion of doctrine, rather than sound Divine viewpoint.
10. While they were infatuated with and obviously excited of the news this prophet of God was delivering regarding the coming of Messiah, it was only accepted based on an emotional high, thinking their political savior had arrived.
11. Many upon hearing that Messiah was coming, were extremely elated and certainly had visions of Messianic glory coming to Israel in their lifetime.
12. While their emotions and distorted views regarding Messiah did not deter some (many) from accepting Him as God and redeemer of sins, it did continue to impact almost all of the Jews in how they perceived the function of Messiah. Joh.6:15
13. Even for those many who believed under John’s ministry, very few made the necessary adjustments (like leaving JTB and attaching themselves to Jesus) and therefore, their spiritual fervor and emotional high was temporary and short-lived.
14. It does not take a genius to figure out then, that for those who continue to remain in unbelief (such as Jesus’ antagonizers) and do not see Jesus meeting their Messianic expectations, why any initial exalting in John’s message is now defunct.
15. The plural of "you all were willing to rejoice" denotes that even the Jewish leadership was caught up in this Messianic fervor.
16. This explains why then the Jews have become so antagonistic versus their initial response to John and that is, they only accepted from John what they wanted to hear.
17. What they heard was "that Messiah is coming", but what they rejected (didn’t hear) was He was coming to provide spiritual deliverance, because Judaism saw no need for a Savior in this regard.
18. So while they recognized that JTB was a prophet sent to their generation, they just as steadily ignored his essential message about Christ, His mission and person.
19. Now, when the Jewish leadership is confronted with a Messiah that does not meet their expectations and hopes of political advancement, but rather is challenging their very authority, then look out, "Annie get your guns".
20. Application: We too must ask ourselves what we expect regarding God’s plan i.e., is it expectations based on emotions and human viewpoint, or is it expectations that harmonize and comply with Divine viewpoint?
21. The reason why Jesus inserts this commentary of the Jew’s response to John is two-fold:

1. To cause them to reconsider the fact that they were willing to rejoice and accept in part John’s witness that Messiah is on the scene, hence why don’t they accept all of the truth of his witness as valid?
2. To imply the reality behind why they initially accepted him i.e., it was based on emotions and their own agendas, therefore it was without substance and provides no positive affect in their considerations now.

1. Therefore, the Jews had external evidence of one they initially accepted, who proclaimed the truth validating Jesus as Messiah and was a messenger sent from God for their salvation.
2. But because of their –V and failure to accept all that he had to say, any happiness they experienced initially is now non-existent.
3. Instead, we see them in a state opposite of "rejoicing".
4. Jesus insertion of John as a witness points out the following:

1. The Jews had in their hands already, corroborating evidence to substantiate Jesus’ claims to being the Christ.
2. John was testimony provided to them by God to substantiate and identify who Messiah is.
3. The purpose of his witness was so that men could validate the truth and therefore make the SAJG.
4. As a witness, JTB portrayed total integrity to God’s plan.
5. His ministry was made obvious to all of Israel and therefore an undeniable witness.
6. Because of the religious reversionism of Judaism and their –V, they only accepted in part his witness.
7. They corporately only chose to believe that which would stimulate their emotions under their own agenda for Messiah.
8. Because of their failure to accept in totality all of his witness, it only produced temporary happiness.
9. They are a true indicator of –V in that what makes them happy is the possibility of fulfillment of their physical expectations.
10. They are a lesson and example to all who approach God’s plan with preconceived notions and fail to jettison their distorted views accepting all that God proclaims in His Word.
11. As with the Jews, those of this ilk will only find temporary stimulation in their Christian life and when that wanes, they will seek to find fault with those who are adjusted.
12. They reflect a type of –V that some Christians portray, who may be introduced to sound Doctrine and are willing to rejoice at first, but then become disenchanted when the truth "cuts through" their "sacred cows" and the result? The real you is exposed for what it truly is.
13. All of this is in light of the evidence provided by the communicator who faithfully bears witness to the truth of BD.

1. As great and obvious a witness that John was to the Jews, even his testimony takes 2^nd place to the witness manifested through Jesus in His ministry as He explains in vs.36.

GNT John 5:36 evgw. de. e;cw th.n marturi,an mei,zw tou/ VIwa,nnou\ ta. ga.r e;rga a] de,dwke,n moi o` path.r i[na teleiw,sw auvta,( auvta. ta. e;rga a] poiw/ marturei/ peri. evmou/ o[ti o` path,r me avpe,stalken\

NAS John 5:36 "But the witness which I have is greater than that of John; de, (ch) th.n h` marturi,an marturi,a (d.a. + n-af-s) evgw. ,(npn-1s; "I Myself") e;cw (vipa--1s; "keep on having") mei,zw me,gaj (compar. adj.-pred.af-s; "greater than/exceeds that of"; emphasizes quantity and intensity/degree; ref. back to 'the witness'; denotes a superior testimony) tou/ o` VIwa,nnou\ VIwa,nnhj (d.a. + n-abl. of comp./m-s) for the works which the Father has given Me to accomplish, ga,r (explanatory conj.; "for") ta. to` e;rga e;rgon (d.a. + n-nn-p; "the works") a] o[j (rel.pro./an-p; "which") o` path,r (d.a. + n-nm-s) de,dwke,n di,dwmi (viPFa--3s; "has given") moi evgw, (npd-1s) i[na (cs; denotes purpose) teleiw,sw teleio,w (vsaa--1s; "might accomplish/ complete/to bring to an end/to add what is missing in order to render a thing full or complete") auvta,( auvto,j (npan3p; "them"; not translated; ref. the works) the very works that I do, bear witness of Me, auvta. auvto,j (pers.pron. in the predicate position denotes it as intensive/nn3p +) ta. to` e;rga e;rgon (d.a. + n-nn-p; with the personal pro. = "the works themselves/the very works") a] o[j (apran-p; "that/which") poiw/ poie,w (vipa--1s; "I keep on doing") marturei/ marture,w (vipa--3s; lit. "it keeps on bearing witness"; the singular emphasizes each individual work is marked as a witness) peri, (pg; "concerning/about") evmou/ evgw, (npg-1s) that the Father has sent Me. o[ti (cc; intro. the content of the witness; "what these works say is that") o` path,r (d.a. + n-nm-s) avpe,stalken\ avposte,llw (viPFa--3s; "sent with a commission/stamp of approval") me evgw, (npa-1s)

1. Of the witness thus far advanced, two are tangible, physical witnesses, One is not.
2. The first is Himself, although some may reject His personal witness, claiming that the testimony that one bears of Himself is invalid.
3. The second is an unnamed witness, invisible but yet real and is specifically identified in vs. 37 as the Father.
4. The third is John the Baptist, who is presented as the first corroborating physical, human witness, to which the Jews had been exposed.
5. Now Jesus introduces the fourth witness to validate His claim as the Son of God.
6. While the Jews initially had a favorable opinion of John and he rendered a complete and accurate witness of Messiah, His witness too, taken by itself, does not completely satisfy judicially the validity of Christ’s claims.
7. The emphatic emphasis in the Greek in vs.36 is designed to set Jesus apart from men, even men such as JTB.
8. The first clause indicates that Jesus has a witness, apart from His words, that is superior to even this great prophet, John.
9. That is the force of vs.36a, "But the witness which I have is greater than that of John".
10. Since Jesus is not merely a man, there is no need of any reliance upon the words of men to validate His Person or mission.
11. He equates this witness that He possesses to "the works which the Father has given Me to accomplish".
12. It is His works collectively that comprise the witness that His humanity bears.
13. The fact that the works He is referring to is the miracles He performs during His ministry, has already been established via context of argument ("working on the Sabbath"), as well as Jesus’ earlier reference to works in vs.20b.
14. This claim about His works is being made in the direct context of the healing of the paralytic, who had been 38 years in his particular state.
15. That there is no doubt that His miracles do testify regarding His Person, He continues His statement denoting that "the very works that I do, bear witness of Me".
16. The fact the He refers to His miracles as works indicates that from His perspective, there was nothing miraculous about them, they were merely the natural follow through of His perfect obedience to the Father.
17. They were to Him, a natural outflow of His solidarity with the Father. 5:19-20
18. The author John refers to these works, as Jesus calls them, as "signs", which a sign is a proof or token to indicate something greater i.e., the Deity of Christ.
19. In the synoptic parallels, they are referred to generally as miracles, stressing the divine power that was necessary to accomplish them.
20. Jesus performed many such works, healing all manner of diseases, afflictions, raising the dead, etc.
21. Beyond that He did many other types of works that were evidence He was more than a mere man.
22. Such things as His insight regarding the woman at the well and Nathanael demonstrated His abilities were above those of men.
23. Walking on water, feeding over 5000 people with five loaves of bread and two fish, and many other such works not even recorded, are offered as evidence and proof to His claims. Joh.20:30
24. His works were of such a number and quality that He could say that they were "works which no one else did", Joh.15:24
25. These works were part of His Ph₂ niche and course He had to complete.
26. They were the Father’s will for His life, given to Him that He might accomplish all that the Father required of Him. Joh.14:10
27. The perfect tense of "has given" indicates Jesus role as the God-man to execute the known plan of God, as revealed by God.
28. This marks His status as the 2^nd member of the Godhead and executioner of The Plan.
29. The subjunctive mood of "might accomplish" denotes that the entire balance of His status hangs on the perfect +V of His humanity.
30. The singular person of the verb "bear witness" denotes that though all of His works are the evidence "that the Father has sent Me", each individual work/deed/action emitted from His humanity, made a statement validating Him in this regard.
31. When one considers the life of Christ, the number and types of things that He did, they should come to the conclusion that He was not just an ordinary man.
32. Vs.36 is designed to cause Jesus’ listeners to consider the logic that is attached to the fact that God totally supports His ministry, which is evidenced in all of the signs He performs.
33. It is the very works that He does that point to the greater reality, "that the Father sent Me".
34. In other words, any rational person would consider that Jesus is only able to perform these miracles because He has been commissioned by God to do so.
35. This is the force of the word "avposte,llw/sent with a commission".
36. Some have attempted to explain His works away as magic tricks or hallucinations by those observing, however, His chief critics did not offer any such explanation.
37. In fact, they never contradicted the fact that He did these miraculous things; the best they could do was resort to the tactic that His works were not done by the Father, but by Satan. Mat.12:22-28
38. Therefore, if the Jews did not want to accept John’s testimony, then here is physical and tangible evidence that they cannot deny.
39. Any thinking person, if they are positive, who examines all the facts, could not come to any other conclusion other than Jesus was exactly who and what He said He was.
40. It was through supernatural phenomenon emitted from Jesus’ humanity that was the Father’s special witness to the Son, and the Jews rejected it.

GNT John 5:37 kai. o` pe,myaj me path.r evkei/noj memartu,rhken peri. evmou/Å ou;te fwnh.n auvtou/ pw,pote avkhko,ate ou;te ei=doj auvtou/ e`wra,kate(

NAS John 5:37 "And the Father who sent Me, He has borne witness of Me. kai, (cc) path,r (n-nm-s) o` pe,myaj pe,mpw (d.a. + subs. ptc./a/a/nm-s; "who sent me") me evgw, (npa-1s) evkei/noj (remote dem. pro./nm-s; "that One/He") memartu,rhken marture,w (viPFa—3s; "has borne witness") peri, (pg; "concerning") evmou/Å evgw, (npg-1s) You have neither heard His voice at any time, nor seen His form. ou;te (conj.; when used twice = "neither – nor") avkhko,ate avkou,w (viPFa—2p; "have you all heard") auvtou/ auvto,j (npgm3s; "His"; ref. the Father who sent") fwnh.n fwnh, (n-af-s; "voice/sound" of persons) pw,pote pw,pote (indef. adv.; "never/at any time"; used 6x; cp. Joh.1:18) ou;te (cc; "nor") e`wra,kate( o`ra,w (viPFa—2p; "have you seen") auvtou/ auvto,j (npgm3s) ei=doj (n-an-s; "form/external appearance/shape"; both "voice and form" are accusatives, but put at the front of their respective phrases for emphasis)

GNT John 5:38 kai. to.n lo,gon auvtou/ ouvk e;cete evn u`mi/n me,nonta( o[ti o]n avpe,steilen evkei/noj( tou,tw| u`mei/j ouv pisteu,eteÅ

NAS John 5:38 "And you do not have His word abiding in you, kai, (cc) ouvk ouv (neg. +) e;cete e;cw (vipa—2p; "do not have") auvtou/ auvto,j (npgm3s) to.n o` lo,gon lo,goj (d.a. + n-am-s) me,nonta( me,nw (circ. ptc./p/a/am-s; "abiding/remaining/dwelling") evn (pL) u`mi/n su, (npL-2p) for you do not believe Him whom He sent. o[ti (causal conj.; "for/because") u`mei/j su, (npn-2p; "you all/yourselves") ouv (neg. +) pisteu,eteÅ pisteu,w (vipa—2p; "do not believe") tou,tw| ou-toj (near dem. pro./dm-s; "Him/this One"; ref. Christ) o]n o[j (rel. pro./am-s; "Whom" ) evkei/noj (remote dem. pro./nm-s; "He/that One"; ref. the Father) avpe,steilen avposte,llw (viaa—3s; "sent w/commission"; lit. in Greek = "because Whom that One sent, this One you all do not believe")

1. In vs.36, Jesus makes mention of the unnamed witness as being the Father.
2. As He noted, it was His miracles that were the "hallmark" sign that His commission as Messiah was bestowed upon Him by the Father.
3. Now in vs.37, He re-addresses this star witness again as being "the Father who sent me".
4. In addition, there is a noticeable change of posture from defensive to a direct offensive approach to the Jews.
5. He again reemphasizes the fact that He is here, not on His own accord, but because it was the Father’s will.
6. The participle "who sent me/pe,mpw" is the same verb form He used in vs.30, which equated His humanity as being on the same level of righteousness and justice as the One who "sent" Him.
7. While the verb "sent/avposte,llw" (vs.36) emphasized His Office, here the emphasis is on His Person.
8. He is referring to His condescension as God to become flesh and is re-asserting, once again, His Divine origin. Joh.1:14
9. The conjunction "and" at the beginning of vs.37 is designed to bring together both concepts of Christ’s mission/commission and His unique Person as the God-man as both being verified by the witness of His works and the Father.
10. While Jesus’ miracles are one form of external evidence provided directly from the Father, there is additional external evidence.
11. A claim that Jesus now makes in His continued statement, "He has borne witness of Me."
12. The perfect tense of "has borne witness" indicates that the testimony of God with regard to His Son has been given previously and continues to the present time.
13. It further implies a physical and verbal testimony as presented by the Father.
14. As Jesus’ signs were a visible token affirming His claims to Messiahship, so is there more revelation provided directly by God that is available.
15. That evidence being the truth of His Word i.e., God speaking and revealing Himself via the OT.
16. Jesus now brings forth the realty that God is the ultimate author of Scripture, which the Jews totally except as truth.
17. There were none of these religious leaders who would dare stand up and say otherwise.
18. It was the common bond and premise for the very conflict between Jesus and His persecutors, that being that the OT was the inspired Word of God.
19. They too, understood that God revealed Himself to the writers of the OT through verbal plenary inspiration, direct revelation and Theophany and accepted the OT as truth and fact without error.
20. The fact that the Bible is the additional evidence provided by God, is seen in Jesus’ condemnation of the religious leaders in vs.38 noting, "And you do not have His word abiding in you", compared to the continued context of vss.39ff.
21. Through Divine revelation as recorded in the OT, the Jews have an external witness that even they recognized as equating to God speaking directly to man.
22. The final statement of vs.37b, "You have neither heard His voice at any time, nor seen His form" discloses and reminds these Jews that God has not ever revealed Himself directly to them on any level that could be claimed as equal with Scripture.
23. Either by way of hearing God’s voice or Theophany.
24. The Jews could not appeal to a direct revelation to themselves as the religious leaders of Judaism as an alternate or hostile witness in their attack on Jesus.
25. No voice or Theophany could be cited that would bear witness to their position doctrinally.
26. This is in light of the Divine confirmation by voice and Theophany provided to Jesus at His baptism and as eye-witnessed by JTB. Mat.3:16 cp. Joh.1:33-34
27. And as He further implies that He sees all that the Father does. 5:19-20
28. Therefore, in light of absence of direct Divine revelation to the Jews, they have only one avenue of appeal as provided directly from God, the written canon of OT scripture.
29. It is via the scriptures that the Father has made direct testimony regarding the mission and Person of Messiah and has made it available to the Jews.
30. In addition, it is these Jewish leaders who are the responsible parties for dissemination/public disclosure and articulation of the OT to Israel.
31. All these religious leaders had to do to verify Jesus as Messiah was to accept the Father’s witness of Him in the scriptures as He revealed to include:

1. He was born of the seed of the woman (of mankind). Gen.3:15
2. It would be a virgin birth. Isa.7:14
3. He would be in the line of Abraham (race). Gen.12:3,7; 17:7
4. He would be in the line of Judah (tribe). Gen.28:14 (Jacob) cp. 49:10
5. He would be in the line of David (family). 2Sam.7:12-13; Jer.23:5
6. His place of birth would be Bethlehem. Mic.5:2
7. He would be called Emmanuel (God with us). Isa.7:14 cp. Mat.1:23
8. He would have a forerunner. Isa.11:3; Mal.3:1
9. He would experience mal-treatment. Isa.50:6
10. He would be numbered with transgressors. Isa.53:12
11. Sold for 30 pieces of silver. Zech.11:13
12. He would be nailed to the cross. Psa.22:16
13. No bone of His body would be broken. Psa. 34:20 cp. Num.9:12
14. He would be forsaken by God. Psa.22:1
15. He would be mocked. Psa.22:7-8
16. He would be rejected of Men. Psa.69:7-8, 20
17. He would be given gall-vinegar. Psa.69:21
18. He would undergo intense suffering. Psa.22:14-15
19. He would be a substitutionary offering. Isa.53:4-6, 12
20. He would be scourged and spat upon. Isa.50:6
21. He would be deserted. Zec.13:7
22. His time of death is revealed. Dan.9:24-27
23. There would be no corruption of flesh after death. Psa.16:10
24. His garments would be distributed. Psa.22:18
25. He would be buried with the rich. Isa.53:9
26. He would experience resurrection. Psa.16:10

1. The Jews had no excuse in failing to identify Messiah based on the witness of the Father, but because of their –V and gross distortion of the Word of God, they reject even the testimony of the "Star-witness", God.
2. And it is that fact of reality that we see Jesus disposition of addressing the Jews go from providing a defense upon His behalf, to directly attacking these religious hypocrites in vs.38a, "And you do not have His word abiding in you".
3. It is their gross distortion of what God has to say that in fact turns the tide from Jesus’ attitude resembling benevolence to an employment of righteous indignation and rebuke.
4. Jesus has asserted their ignorance regarding any direct revelation from God, which implies His Person, and now He states that they are also ignorant of His word.
5. This charge may have been the most damning, since they were especially proud of their attitude and approach to the Scriptures.
6. As we will see in vs.39 and as has been well attested in history, the Jews were meticulous when it came to the Word of God.
7. Their meticulous nature accounts for the uncanny accuracy with which the entire OT was maintained throughout history (transmission).
8. The student of God’s word also cannot look past the motivation behind His righteous indignation and condemnation of these Jewish leaders.
9. He is now employing He prerogative to execute judgment as the Son of Man.
10. He is rendering His listeners as –V.
11. One also cannot miss the central theme of witness in the context of His application, that is their rejection of and distortion of BD.
12. While He knows their thoughts and minds, their overt posture (hostility), attitude and misapplication toward God and His Word reveal the external evidence to substantiate His judgment as perfectly righteous.
13. He in effect is separating Himself from these religious reversionists and declaring they have no true relationship with the Father, in time.
14. It is in part, His anticipation of their rejection of Him.
15. He then proclaims the cause of this void as being "because/for you do not believe Him whom He sent".
16. Even though the Word of God testified about the coming of His Son, Jesus says that they could not effectively understand what it said because they rejected the Divinely sent messenger.
17. Again, He uses avposte,llw/sent to denote His mission and office as prescribed by God.
18. The fact that they rejected the Eternal Word (Joh.1:1, 14) is tantamount to rejecting the Father (vs.23) and therefore there is no assimilation/osmosis/digestion spiritually of what the Father says.
19. From this comment, Jesus is articulating that it is impossible to discern the witness of Scripture apart from first accepting/believing in the Son.
20. No one can truly sit in judgment on the Word of God and determine if He will accept Christ, he must first believe in Him if he ever hopes to understand and rightly divide the Word of Truth.
21. Apart from the new birth, one cannot grasp the meaning of the Scriptures. Joh.3:3-9
22. Because of the erroneous system of Judaism and their failure to recognize a need for a spiritual Savior, they arrogantly approach God and His word and God in turn keeps Himself hidden from them. Isa.45:15 "Truly, You are a God who hides Himself, O God of Israel, Savior".
23. We can observe a similar phenomenon today in that there is a sense in which people cannot effectively grasp the Word of God until they are willing to accept the ones commissioned by Him as His representative and communicator of His word.
24. Just as one cannot understand the Bible until they believe in Christ, even so one cannot advance spiritually apart from the system God has established.
25. Here, the Jews were privy to the highest form of Divine revelation, God’s own Son in their midst teaching them and explaining God completely. Joh.1:18
26. But because of their –V (unbelief), they do not have the WOG in them, which issue Jesus continues to hammer on in the following verses.
27. Vss.37-38 openly declares that –V is deaf, blind and ignorant to any testimony that God provides, whether via direct revelation, theophany or verbal plenary inspiration, as the natural man cannot understand the spiritual realities of God. 1Cor.2:14
28. Jesus has now come full circle as to the evidence He initially provided in His opening comments of vss.19-20 which centered on His Person, works and BD:

1. His Person was the main emphasis vss.19-23.
2. His works are centered on in vss.24-30.
3. He then focuses on the aspect of witness, which is culminated/crowned/capped under the Star-witness, the Father, who speaks directly to men through the Scriptures/BD. vss.31-37

GNT John 5:39 evrauna/te ta.j grafa,j( o[ti u`mei/j dokei/te evn auvtai/j zwh.n aivw,nion e;cein\ kai. evkei/nai, eivsin ai` marturou/sai peri. evmou/\

NAS John 5:39 "You search the Scriptures, evrauna/te evrauna,w (vipa--2p or imp.pa--2p; "You all search/examine/try to find out/as making a thorough investigation"; used 6x; of God who knows all things Rom.8:27; 1Cor.2:10) ta.j h` grafa,j( grafh, (d.a. + n-af-p; "the Scriptures/Writings"; ref. the OT) because you think that in them you have eternal life; o[ti (conj. purpose; "because") u`mei/j su, (npn-2p; emphatic; "you yourselves") dokei/te doke,w (vipa--2p; "think/suppose/presume that/to be of opinion; it is the transitive of subjective opinion i.e., takes a d.o. to complete its meaning; followed by the infinitive which is translated as a finite verb) evn (pL) auvtai/j auvto,j (npdf3p; "them"; ref. the Scriptures) e;cein\ e;cw (inf/pa; functions as the object of the verb 'you thing'; "you have") aivw,nion aivw,nioj (a--af-s; "eternal/everlasting") zwh.n zwh, (n-af-s; "life) and it is these that bear witness of Me; kai, (cc) eivsin eivmi, (vipa--3p; "it is/lit. they keep on being") evkei/nai, evkei/noj (remote dem.pro./nf-p; "these/lit. those things"; ref. Scriptures) ai` h` marturou/sai marture,w (d.a. + adj. ptc./p/a/nf-p; "that bear witness") peri, (pg; "concerning") evmou/\ evgw, (npg-1s)

GNT John 5:40 kai. ouv qe,lete evlqei/n pro,j me i[na zwh.n e;chteÅ

NAS John 5:40 and you are unwilling to come to Me, that you may have life. kai, (cc) ouv (neg. +) qe,lete qe,lw (vipa--2p; "unwilling/not willing/do not desire") evlqei/n e;rcomai (comp. inf./a/a; "to come") pro,j (pa) me evgw, (npa-1s) i[na (conj.; "in order that") e;chteÅ e;cw (vspa--2p; "you may have") zwh.n zwh,(n-af-s)

1. In vss.39-40, Jesus reveals an irony and reason why these negative religious leaders reject and are void of the testimony of the Scriptures.
2. While some commentaries equate vs. 39 and the Scriptures as a witness separate from the preceding witness of the Father in vs.37, one cannot deny that BD is God’s primary "verbal" witness to mankind.
3. Therefore, it must be understood that it is separate only in the sense that as "His witness" (vs.37), it is "His word" (vs.38), "the Scriptures" (vs.39) that is the constant ongoing tangible, external testimony of the Father, apart from any intermittent direct revelation or theophany (vs.37) that He might utilize to communicate to others.
4. It is the Scriptures/OT that is the continued external evidence of an invisible God bearing witness regarding His plan. (The perfect of "He has borne witness" vs.37)
5. And, it is external evidence that is the emphasis behind His discourse, in the Jews demand for proof of His claim of Messiahship.
6. The irony is seen in the fact that this very testimony that God has provided, the Jews meticulously and with fervor constantly study and research, as brought out by the phrase, "You all search the Scriptures".
7. The form of the verb "search" can be either present or imperative.
8. To render it as an imperative states that Jesus is now commanding these Jews to study or research the OT.
9. Context does not support this use, rather it emphasizes Jesus stating facts regarding spiritual deficiencies that are prevalent due to their -V. Cp. vs.37b; 38a,b; 40a
10. Therefore, He is simply stating a fact or norm regarding His listeners, that being they were exceedingly diligent with regard to the sacred writings.
11. A fact supported from external as well as Jewish sources.
12. One source quotes their Rabbis making such a statement as "the more study of the Law, the more life....if he has gained for himself the words of the Law he has gained for himself life in the world to come".
13. As this quote implies, the Jews hoped that they would be rewarded, by discovering those works that would ultimately result in their possession of eternal life.
14. A premise of fault that Jesus now substantiates in the phrase, "because you think that in them you have eternal life".
15. He is pointed out that they have erroneously misconstrued the Scriptures as being the "physical" vehicle for salvation rather than testifying regarding the need of salvation and providing the blueprint on how God provides salvation.
16. In other words, the Jews see the Scriptures inclusive of the Law, as being all that was necessary for one to attain to eternal life.
17. But rather, it is the Law and the Prophets that condemns mankind as being –R and points out that man is dependent upon God to provide a way to possess +R. Rom.3:19-23
18. The Jews have taken the Law, which is a curse and have reversed it to be a blessing. Gal.3:10-14 cp. Hab.2:4b; Lev.18:5; Deut.21:23
19. Therefore, the Jews have placed their faith in themselves to fulfill the commandments of the OT, rejecting grace and the power of God and in essence worship the creation rather than the creator.
20. Because their eyes are on only the physical, they are totally oblivious to the spiritual truth the OT proclaims as both the Law and the Prophets portray and point to the Savior of mankind:

1. The Law points to the necessary requirements for one to obtain E.L. as seen in:

1. The moral code. (The Savior must possess +R)
2. The dietary code. (The Savior must be able to separate unclean from clean [-R from +R])
3. The sacrificial code. (The Savior must propitiate God as a substitute for fallen man)
4. The Priestly code. (The Savior must be able to represent both God and man)

1. The Tabernacle/Temple taught as a type the Person and work of Christ.
2. The prophets and others in the Scriptures, through circumstances and situations in their own lives illustrated and pointed to the Person and work of Messiah:

1. Moses leading the Jews out of captivity to the Promised Land illustrates Christ deliverance of mankind from the kingdom of Satan to God’s kingdom.
2. Enoch and Elijah pointed to Jesus’ resurrection. Gen.5:24 cp. Heb.11:5; 2Kgs.2:1,11
3. Elisha illustrated Jesus given the Spirit without measure and His ability to impart life through His death. 2Kgs.2:9-12; 13:21
4. Jonah and the whale illustrated Christ’s death, burial and resurrection. Mat.12:39
5. Abraham and the command to sacrifice Isaac also pointed to Christ’s work on the cross.
6. Et. al.

1. In addition, the Scriptures specifically foretold and related His time and place of birth, His name, His rejection, manner of death, resurrection, a forerunner, etc., as outlined and documented in the preceding analysis of Joh.5:37-38.

1. It is of no wonder then that Jesus continues to proclaim, "and it is these that bear witness of Me".
2. The fault did not reside in the Word of God, the fault was the Jew’s approach to BD, turning it into another legalistic way to earn salvation by adhering to their own agenda/thinking and ideas regarding the Scriptures.
3. The obvious lesson that comes from this is that study of the bible does not prove that one is intellectually honest or right before God.
4. Many use the Bible for various reasons, but they are negative and often, intellectually dishonest.
5. Any religion or church that strays to the right or left, doesn’t adhere to the system that BD teaches regarding the teaching and understanding of His word, doesn’t seek the entire council verse by verse, principle upon principle, precept upon precept, who disregard or don’t apply aspects of doctrine, approach God’s Word in a similar way as these Jews i.e., with their own thinking and ideas, are deceived that they are on the right course.
6. Just as some, who may say, "I don’t need a P-T, the HS teaches me", they too reject that principle of Doctrine that declares the necessity of one shepherd and messenger per local church, sent and commissioned by God to proclaim the truth and reality of the Scriptures.
7. While the Jews spurious and fallacious activity regarding the OT led to a profound reverence for the letter of Scripture, it voided the "thought" of the Word of God.
8. These Jews operated based on their thinking rather than God’s thinking.
9. We believe that every word is God-breathed, however, words are the building blocks for phrases, sentences, paragraphs and books, which are designed to communicate Divine viewpoint concepts.
10. While we give each word its weight and meaning, we do not lose sight of the forest for the trees, which legalism will cause you to do.
11. Because people are –V and intellectually dishonest, some have even taken the very passages that teaches about their Messiah and misapplied them to the nation of Israel. Isa.53
12. The use of the participle "bear witness" at the end of vs.39 indicates that the Scriptures are in a constant external state of the Father bearing witness to Christ.
13. In verse 40a, Jesus gives the bottom line and foundational doctrinal principle as to why these Jews have missed the boat regarding BD.
14. That is because they are –V as He states, "and you are unwilling to come to Me".
15. It is not that they are not capable of coming to Him, but because they do not have a desire to choose to come to Him.
16. In short, they believed salvation was earned and deserved, whereas Jesus and BD taught that it was a free gift, imparted by faith. Gen.15:6 cp. Rom.4:3
17. It is their –V that affects their very purpose regarding God’s plan, "that you may have life".
18. The fact of their rejection of Jesus as Messiah negates any potential of their ever attaining to or possessing life.
19. As they diligently set themselves on a course that did not provide life, they equally were rejecting the very One who could provide life.
20. Their desire and wish, no matter how they may have expressed it, was to do it their way, to fulfill their own ideas and agendas and hence, they miss all that the Father has to say regarding life.
21. Whatever their motivation, it lacked intellectual honesty and unwillingness to accept the truth.
22. Again, the irony of the situation must not be missed, the very Words they constantly studied should have led them to faith in Christ, but because they are negative, they distort what the OT had to say about Him.
23. Their efforts at pleasing God are not only worthless, they ultimately led them into a position of antagonism with and toward the One whom God sent.

GNT John 5:41 Do,xan para. avnqrw,pwn ouv lamba,nw(

NAS John 5:41 "I do not receive glory from men; ouv (neg. +) lamba,nw( (vipa--1s; "I do not receive") Do,xan do,xa (n-af-s; d.o.; "glory/esteem/the power, value, status manifested by or bestowed upon someone or thing/a mark of approval/approbation") para, (pabl; "from the source of") avnqrw,pwn a;nqrwpoj (n-gm-p) emphasis is on "glory" which is at the beginning of the verse.

GNT John 5:42 avlla. e;gnwka u`ma/j o[ti th.n avga,phn tou/ qeou/ ouvk e;cete evn e`autoi/jÅ

NAS John 5:42 but I know you, avlla, (strong advers.) e;gnwka ginw,skw (viPFa--1s) u`ma/j su, (npa-2p; "you all") that you do not have the love of God in yourselves. o[ti (explan. conj.) ouvk ouv (neg. +) e;cete e;cw (vipa--2p) th.n h` avga,phn avga,ph (d.a. + n-af-s; "the love"; righteous love based on the merits of the one expressing it) tou/ o` qeou/ qeo,j (d.a. + n- gen./m-s; it can be either objective in which the noun "God" receives the action of the preceding noun and is better translated "love for God" or subjective where God produces the action and is better translated "love from God") evn (pd) e`autoi/jÅ e`autou/ (reflex. pro./dm2p; refers the action of the verb back to its own subject; "yourselves")

1. While these two verses may not seem germane/relevant to the discussion, they in fact establish the motivation behind the negative volition of these religious leaders.
2. As volition must have a cause before it can actively produce a resultant effect, it demands an external source of stimulation/information to which, it responds.
3. In other words, the soul (the "real you" in which volition resides) is a responder to all that is manifest/apparent/evident to it.
4. Jesus now reveals what the motivation is behind +V and –V.
5. He does so by setting up a contrast between Himself (++V) and the Jews (-V).
6. As He has already declared them as negative (vss.37-40), He initiates this premise by declaring negatively what He does not respond to.
7. His statement "I do not receive glory from men" is to be understood in the sense that "He does not respond by welcoming approbation/esteem/praise that is derived from the source of men".
8. Therefore, the reverse implication is that He only seeks the approbation of God, a subject He has made clear already. Vs.19, 30
9. He in essence reveals another external proof of His Office, in that it is not conducted based on what man approves or disapproves.
10. As in the sense that all sources of witness that is provided for Him is not from man but God (vs.34), so is the source of what motivates His ministry based on God.
11. He is stating that His ministry reveals that all that He says and does is not based on man’s idea or even from His own agenda, but is motivated by a desire to receive total approval by the Father. Joh.7:18
12. This is the mark of Jesus’ volition and standard by which others who are positive will follow.
13. He in no way follows the standards of the cosmic system.
14. Jesus in no way ever modified His teaching to secure man’s approval.
15. He is denying ever succumbing to any type of peer pressure in claiming He does not receive glory from men.
16. This is not to be taken to mean that men never glorified Him and that certain esteem or praise is not appropriate or acceptable to Him. Joh.9:38
17. It does mean that He does not conduct His life or ministry with a view to pleasing men. Gal.1:10
18. It does not matter to Him what men may think of Him, since He has "the true witness of the Father".
19. Applications:

1. If God bears witness or testifies on your behalf, it makes no difference what men may think or say about you.
2. This has to be the fundamental belief of every believer if they ever intend to maximize in the plan of God.
3. You cannot allow peer pressure and/or approbation lust to determine/motivate what you will believe and what you do.
4. This is a major contributor to why people will not come to the truth i.e., peer pressure.
5. In order for a P-T or any adjusted believer to be truly effective with regard to the truth, there must exist a sanctified fearlessness with regard to the opinions of others.
6. When you teach as unto people, you are in trouble.
7. Some men teach only certain truths shunning others that would offend their peers or congregation.

1. To emulate the perfect choice of obedience possessed by Christ; the believer cannot be a "secret agent" in the POG and thus hide Divine viewpoint and application of BD in fear of retribution/rejection by others.
2. Rather they must keep their eyes focused on BD/God’s directive will for their lives and operate accordingly.
3. In our day of political correctness and open-mindedness, this is not a popular viewpoint, since most people believe that they are basically OK before God and any and all differences of opinion are to be tolerated in the name of ecumenical inclusiveness. (Ecumenical, from the Greek oi]koj – that which is inhabited; comes to mean whole, liberal, tolerant world.)

1. Jesus continues by denoting the contrasting motivation behind these negative religious reversionists.
2. His opening remark in vs.42a "but I know you all" reflects again His prerogative to judge men in time.
3. He is separating them from the level of volitional obedience that He Himself reflects.
4. He continues by explaining that which He knows about them is the fact that "you all do not have the love of God in yourselves".
5. The genitive of God can be either objective (God receives the action of love) or subjective (God produces the action of love).
6. While in either case this is true regarding the Jews, the context emphasizes Jesus "not receiving" (vs.41) and the Jews "not having" (vs.42).
7. The correlation is obvious then that what one does not receive, one does not have.
8. Therefore, what these Jews don’t have is the Divine love received from God.
9. The prepositional phrase, "in yourselves" indicates this lack of possession is in the sphere of their beings (souls, thinking and actions).
10. What these –V unbelieving Jews do not have is the benefit of God’s expression of love that is not based on their merits, but based on who and what God is.
11. This is noted in their very system of religion, works for salvation.
12. The word love/avga,ph (agape) denotes application of God’s righteous standards towards others.
13. Only through application of BD does one express this Divine love. Joh.14:15, 24
14. Agape love is not motivated by emotions, extraneous reasons or the merits of others.
15. Rather, it is the deliberate choice to set aside one’s own ideas, plan, good welfare, feelings, etc., and do what is in the best interest of the object spiritually.
16. As an attribute of God, it reveals His motivation to provide salvation to mankind as a free gift with no strings attached, if it is received.
17. This statement then declares that not only have they not chosen to receive God’s love, it is not manifested in their own applications. (the reflexive pro. "in yourselves")
18. The fact that they do not possess this love goes hand in hand with the fact that God’s word does not abide in them (vs.38).
19. They do not truly seek God’s favor and approval, which illustrates their –V. vs.44b
20. Rather, as vs.41 had a reverse implication, the reversed implication here is that what the Jews had, was the kind of love that comes from men.
21. That the concepts of "receiving and possessing" of vss.41 and 42 tie together with "seeking/volition" is further supported in vs.44.
22. As Christ is in total tune with God, then His love is expressed in His applications based on God’s perfect standard of righteousness and not based on the merits of others/men.
23. For these unbelieving Jews, their modus operandi and vivendi was not from the source of BD/God, but from the motivation to appeal to and appease men.
24. In turn, they would receive their approval and approbation, which glorifies their merits/achievements in life.
25. While God’s love for others is selfless in application and comes from sacrifice, men tend to love based on selfish reasons. (Divine love does not seek its own...1Cor.13:4 cp. 5)
26. They only provided an appearance of godliness seeking the approbation of men, but within were being driven by their STAs. Mat.23:25-28 cp. 1Tim.6:3-5; 2Tim.3:2-5
27. Their STA agenda was to look good before men, which ties directly into their attitude towards God’s word and their legalistic approach to salvation.
28. Since their motivation is to gain acceptance of the cosmos, they have become self-righteous in their attitude and deluded that this pseudo righteousness they adhere to is sufficient to earn them eternal life. vs.39a
29. They have set their standards of righteous based on other men rather than God’s and arrogantly think they have God’s love in them. 1Joh.2:15
30. These Jews do not have God’s affection or approval since they reject the epitome of His love, Jesus Christ.
31. Applications:

1. Like these Jews, most Christians would rather be popular and accepted with their contemporary cosmic peers than be popular and accepted with God.
2. Most believers hardly get to the point where they are willing to forego cosmic acceptance, be it among their friends, family, peers, etc., in order to gain and maintain the approbation of God. 1Joh.4:5-6
3. This willingness to compromise and maintain current cosmic standing is indicative of the fact that one does not have the love of God in themselves.
4. The measure of God’s love that one possesses is seen in the amount of sound doctrine and level of application they emit/give forth.
5. As unbelievers are totally void of God’s love, so is the believer void of His love when he/she puts the concern of what people may think or say above what God approves or disapproves.

1. Jesus has openly addressed the Jew’s primary STA problem that feeds their –V i.e., they seek approval of men rather than God.
2. Therefore, they are void of God’s affection towards them and the kind of love that He would provide on their behalf that would open their eyes regarding His word.
3. Their man-made religion dishonors God and He withholds His love towards them.
4. As Jesus has given external proof of His person, He is now giving external proof of what these Jews are made of, which He continues to expound upon in vs.43.

GNT John 5:43 evgw. evlh,luqa evn tw/| ovno,mati tou/ patro,j mou( kai. ouv lamba,nete, me\ eva.n a;lloj e;lqh| evn tw/| ovno,mati tw/| ivdi,w|( evkei/non lh,myesqeÅ

NAS John 5:43 "I have come in My Father's name, and you do not receive Me; evgw. evgw, (npn-1s; "I Myself") evlh,luqa e;rcomai (viPFa--1s; "have come with existing results") evn (pL) mou( evgw, (np-relation.g-1s) tou/ o` patro,j path,r (d.a. + n-poss. gm-s; "the Father" who possesses His 'name') tw/| to` ovno,mati o;noma (d.a. + n-Ln-s; "the name"; His name = His reputation and declares who and what He is) kai, (ch) ouv (neg. +) lamba,nete, lamba,nw (vipa--2p; "you do not receive") me\ evgw, (npa-1s) if another shall come in his own name, you will receive him. eva,n (cs; with a subjunctive = 3rd class condition; "If - maybe you will or maybe you won't") a;lloj (ap-nm-s; "another"; allos adds and implies another of the same kind; here = another who claims to be Messiah) e;lqh| e;rcomai (vsaa--3s; "might come") evn (pL) tw/| to` ivdi,w|( i;dioj (d.a. + a--dn-s; "his own/one's own") tw/| to` ovno,mati o;noma (d.a. + n-Ln-s) lh,myesqeÅ lamba,nw (vifd--2p; "you will receive") evkei/non evkei/noj (remote dem. pro./am-s; "him/that one"; this pronoun declares that though another may come claiming to be Messiah, that one is from another source than the Father; they are distant from His name/reputation)

GNT John 5:44 pw/j du,nasqe u`mei/j pisteu/sai do,xan para. avllh,lwn lamba,nontej( kai. th.n do,xan th.n para. tou/ mo,nou qeou/ ouv zhtei/teÈ

NAS John 5:44 "How can you believe, when you receive glory from one another, pw/j (interrog. adv.; "How/in what way"; to determine how something happens; here in the sense that it is not possible) du,nasqe du,namai (vipdep.--2p; "are you able/can") u`mei/j su, (npn-2p; "you yourselves";) pisteu/sai pisteu,w (compl.inf./aa; "to believe") lamba,nontej( lamba,nw (circ.ptc./p/a/nm2p; "when you receive/while receiving") do,xan do,xa (n-af-s) para, (pabl) avllh,lwn (reciprocal pro./abl- m2p; "one another/each other/mutually") and you do not seek the glory that is from the one and only God? kai, (cc) ouv (neg. +) zhtei/teÈ zhte,w (vipa--2p; "do not seek/try to find/look for"; indicates a deliberate choice to try and find something; indicates volitional aptitude directed towards something) th.n h` do,xan do,xa (d.a. + n-af-s) th.n h` (dafs; "the one"; modifies 'glory'; translated "that is") para, (pabl) tou/ o` (dablms +) mo,nou mo,noj (pred. adj.--ablm-s; "only/alone"; without a companion; makes a statement that God is solitary/singular) qeou/ qeo,j (n-ablm-s)

1. Thus far, Jesus has addressed the primary witness of the Father as is applies to Him, and now more recently as it also applies to the Jews.
2. The very testimony of God that confirms and approves His claim of Messiahship testifies against His prosecutors/persecutors.
3. He has made it very clear that the cause of God’s condemning witness towards them is based on their –V, which equates to their failure to believe God regarding Him. Vss.38b cp. 40a
4. As He has provided external evidence in support of His claim of equality with God, He has just as clearly been providing the external proof of these Jew’s –V and rejection of the Father’s witness as seen in:

1. BD is not a living reality in them. vs.38a
2. Their approach to BD is erroneously based on their own ideas rather than what it really expresses. vs.39
3. Their approach to life, contrary to Jesus’ approach, is based on what men think rather than God. vs.41-42
4. That evidence is manifested in their deficiency of Divine love as it stems from God and is to be applied towards others.

1. Jesus now provides additional proof of their –V and articulates the continued reality and consequences that it will produce.
2. He continues to expound upon what these Jews "receive", the word used 3x in our verses.
3. Once He uses it in a negative sense as they apply it to Him, and twice it is used to denote the consequences of their negative condition.
4. He then substitutes the word "seek" rather than "receive" (cp. vs.41) in a negative sense as they apply it towards God, vs.44b.
5. The force of these verbs tie in the concept that what one overtly embraces in their life is indicative of or parallels their spiritual condition.
6. It is this concept that Jesus now uses to point out and further express the volitional aptitude/propensity/ potential/bent of these Jews.
7. As noted, through the concepts of being void of BD, unwillingness to come to Him and lack of Divine love, He has stated that these Jews are negative, driven by their lust trend of approbation.
8. As these religious Jews are actively pursuing approval by men, one can only conclude then that their modus of operandi in pursuit of God is based on the standards of men, not God’s.
9. The clause, "I have come in My Father’s name" indicates that Jesus very ministry stands upon and is supported by the Father Himself.
10. The word "name" emphasizes His authority, reputation, character and personality and in short is a designation for God Himself.
11. The perfect of "have come" illustrates Jesus appearance at the 1^st advent was at the will of, and as a representative of the invisible God, which act has existing results and is a matter of direct observation.
12. His designation of God as "My Father", again makes the point that He enjoys a unique relationship with Him.
13. Jesus is stating that His very Person and ministry rides on the very "coattails" of God’s integrity and purpose of existence.
14. His very presence in human history is made under the authority of and with the approval of the Father Himself.
15. He claims to operate under God’s standard/official sanction.
16. But the historical reality reflects that even though Jesus appeared to the Jewish nation under God’s credentials, they chose to reject Him as He further points out, "and you do not receive Me".
17. In essence, what they reject is God’s authority as it is delegated through the Son and is tantamount to rejecting the One who sent Him. Luk.10:16
18. This is the essence of the authority structure; to reject any delegated authority is to reject the authority of the one who sent their representative.
19. By application, we state that a rejection of sound doctrine as offered by God and communicated by those delegated by God, through the auspices set forth in His Word, is to reject God Himself.
20. Again, the fact that the Jews reject Christ, points to their –V and underscores the underwriter of all of –V being a deliberate rejection of God’s authority and thus supplanting it with one’s own. (Note the 5 "I wills" of Satan; Isa.14:13-14)
21. Vs.43b provides the alternative to their rejection of Him.
22. The clause, "if another shall come in his own name" is conditional indicating that only under the premise/assumption of this happening, then "you will receive him".
23. The term "another/a;lloj" indicates another of the same kind.
24. This word stresses another Messianic claimant, such as Jesus Himself.
25. Jesus knows that others will make such claims for themselves.
26. Dependent upon that occurring again, then as Jesus states, the Jews will openly receive that type of person.
27. Attempts to limit this to a particular person is ill advised and not supported by the context.
28. Rather, it refers to all false messiahs, making claims of their unique person and relationship with God.
29. Jewish historians have enumerated over 60 such claimants in history, and the Jewish mentality has been to accept such individuals.
30. The fact that they come in "their" own name indicates that all future messianic claimants will lack the Divine attestation that Jesus possesses.
31. Their mission and purpose arises from "fleshly standards" and their own warped ideas about God and their relationship to Him. (David Koresh and Jim Jones of our time)
32. The most infamous messianic claimant will be the Antichrist, whom the Jews and the world, will embrace en masse. Rev.13:3-4
33. However, the principle Jesus is articulating here is that because the Jews are –V and reject the truth, they are open to that which is false.
34. Because the Jews reject the authority of God’s Word/word, they reject His standard of righteousness, therefore what they embrace is pseudo righteousness (human good), which in reality is unrighteousness.
35. This is another reality of all –V, that as they choose to reject the standard of righteousness as stipulated by the Father and through the Son, they replace it with their own false standards.
36. To the degree one rejects the truth starting with belief in Christ, to that degree they do not receive God and therefore are antagonistic to Him.
37. Any standard of good that men may operate by that is less than God’s perfect standard of righteousness demands His wrath, since they are suppressing the truth. Rom.1:18
38. Nature is inclined against a vacuum; that which is not filled with what is true will eventually be filled with what is false.
39. Jesus is stating that those who are –V manifest predilections/leaning towards that which is not true and instead readily embrace that which comes to them along the lines of their STA grids, emotionalism, etc.
40. In vs.44 Jesus asks these Jews a rhetorical question that is designed to point out to them (and us) that those who are obsessed with human esteem are not capable of pleasing God.
41. The opening statement "How can you believe" introduces the reality behind the inconsistency and thus impossibility of pursuing glory from two diametrically opposing sources, which renders the automatic answer to the question, "you can’t believe".
42. Some have interpreted the infinitive "believe" to refer only to salvation Ph₁, but this distinction is not made in the Greek. (cf. Joh.12:39 where the present infinitive is used with du,namai to express the inability to believe.)
43. Though belief must begin with Ph₁ faith in Christ, it is equally true for Ph₂.
44. The principle presented in essence is the impossibility to serve two masters, light and darkness, mammon and God, etc., and therefore points to another reality and continuous truth of their negative volitional state. Mat.6:24; 2Cor.6:14
45. That is, if and as long as, you receive glory from one another, and you do not seek the glory that is from the only God, then their state of –V will remain status quo negative.
46. The circumstantial participle of "when you receive" is conditional in nature and could be translated "if you receive".
47. However, it does not loose its circumstantial force in that as long as this circumstance or condition remains, then the remainder of this verse is true and the negative answer also remains intact.
48. Glory again refers to the praise, esteem, honor and approbation as it is embraced by either from one another, or from the only God.
49. As long as one maintains their focus on pleasing men or themselves rather than God, then they do not seek the glory of God and therefore are negative to God.
50. The reason that these Jews, and most of the human race are –V is that they are not willing to disregard the standards of the cosmos and one another, separate themselves from that system and honestly and with all focus seek God’s system as it has been revealed via BD.
51. Rather, -V that do "appear" to be seeking Him, are in reality only wanting to satisfy their selfish STA trends through admiration by others. Cp. Phil.2:19-21
52. Obviously this is very foolish, since human praise is temporal and often short-lived.
53. God’s approbation on the other hand is eternal and far superior in every way to any recognition that may be received by men.
54. As this is the reality of –V, the reality of +V or those who seek the glory that is from the only God, are those who come to Christ for salvation and make the other adjustments that are necessary to obtain God’s eternal approbation. Rom.2:7 cp. 8 and vs.10.
55. Those who do not will attempt to substitute human accolades for Divine honor.
56. Those who have the mentality that the praise from the cosmos is satisfying enough will tend to reject the truth of doctrine either by word or lack of application.
57. Application: Most fall into the "glory from men syndrome" and it is only the few that will believe the truth of doctrine, patiently enduring the opprobrium/stigma/ dishonor of the cosmos and obtain eternal glory and honor from the only God.
58. As Jesus has pointed out the negative affects of these Jews –V in vss.37-42, He has now declared that until they get their "eyes" off themselves and others that are –V in their attempted relationship with God, they will remain status quo negative and can only produce a continued rejection of the truth in the future.
59. Principle: -V looks for and embraces –V, +V seeks and receives +V and therefore the two don’t mix.
60. Principle: Truly as Jesus knows (vs.42) He judges and separates –V from +V and God.
61. As long as they set their hope on themselves and men to please God, in that condition they can never truly please God.
62. The phrase, "from the only God" indicates His solidarity as the one and only in existence.
63. He reserves all rights exclusive to His name.
64. There is no one else or thing that can replace His sovereignty as God.
65. The only way to please God is to seek Him and His plan exclusively and in unity/solidarity with Him, apart from any other external source or system available in the cosmos. Joh.1:12-13

GNT John 5:45 mh. dokei/te o[ti evgw. kathgorh,sw u`mw/n pro.j to.n pate,ra\ e;stin o` kathgorw/n u`mw/n Mwu?sh/j( eivj o]n u`mei/j hvlpi,kateÅ

NAS John 5:45 "Do not think that I will accuse you before the Father; mh, (neg. +) dokei/te doke,w (vimp./pa--2p; "Do not think/presume/suppose/to be of the opinion"; lit. "Stop thinking"; to prohibit the continuance of an action) o[ti (cc; "that"; the content of their supposition) evgw, (npn-1s; "I Myself") kathgorh,sw kathgore,w (vifa--1s; "will accuse/bring charges against/bring forth allegations against/to prosecute"; used predominately as a legal tactic; used 23x) u`mw/n su, (npg-2p) pro.j pro,j(pa; "before/toward"; implies a face-to-face situation) to.n o` pate,ra\ path,r (d.a. + n-am-s) the one who accuses you is Moses, in whom you have set your hope. o` kathgorw/n kathgore,w (d.a. + subs. ptc./p/a/nm-s; "the one who accuses") u`mw/n su, (npg-2p; "you all") e;stin eivmi, (vipa--3s; "is/keeps on being") Mwu?sh/j( (n-nm-s) eivj (pa; "in/unto") o]n o[j (rel.pro./am-s; "whom") u`mei/j su, (npn-2p; "you yourselves") hvlpi,kateÅ evlpi,zw (viPFa--2p; "have set hope in/expect/await/trust in"; the Perfect = a settled conclusion which they rely on)

GNT John 5:46 eiv ga.r evpisteu,ete Mwu?sei/( evpisteu,ete a'n evmoi,\ peri. ga.r evmou/ evkei/noj e;grayenÅ

NAS John 5:46 "For if you believed Moses, you would believe Me; ga,r (explan. conj.; "For") eiv (particle; 2nd class condition; "if - and you don't"; the protasis assumes it as false ) evpisteu,ete pisteu,w (viIPFa--2p; "believed") Mwu?sei/( Mwu?sh/j (n-dm-s) a;n (part. denotes the apodosis/conclusion as false therefore unfulfilled) evpisteu,ete pisteu,w (viIPFa--2p; "you would believe - but you don't") evmoi,\ evgw, (npd-1s) for he wrote of Me. ga,r (cs; "for") evkei/noj (remote dem. pro./nm-s; "He/that one") e;grayenÅ gra,fw (viaa--3s; "wrote") peri, (pg; "concerning") evmou/ evgw, (npg-1s)

GNT John 5:47 eiv de. toi/j evkei,nou gra,mmasin ouv pisteu,ete( pw/j toi/j evmoi/j r`h,masin pisteu,seteÈ

NAS John 5:47 "But if you do not believe his writings, how will you believe My words?" de, (cc) eiv (part. = 1st class condition with the indicative; "If - and you do not") ouv (neg. +) pisteu,ete( pisteu,w (vipa--2p) evkei,nou evkei/noj (rem.dem.pro./gm-s; "his") toi/j to` gra,mmasin gra,mma (d.a. + n-dn-p; "the writings/documents/recordings/that which has been written/letters") pw/j (interr. adv.; "how") pisteu,seteÈ pisteu,w (vifa--2p; "will you believe") evmoi/j evmo,j (pred. adj.--dn1p; "My/that which is My own) toi/j to` r`h,masin r`h/ma (d.a. + n-dn-p; "the words/speech/that spoken by voice/the discourse")

1. Jesus closes His discourse with the insertion of one last witness, Moses.
2. Just as the Father was a witness on behalf of Christ and therefore a witness against the Jews, so is Moses.
3. By design of argument, Jesus referral to Moses at this point has the force of removing the final support upon which the Jews were leaning on in their erroneous theological approach.
4. In order to fully grasp the force of what Jesus says here, one must understand the Jewish mentality with respect to Moses.
5. They were convinced that they were adherents to the Mosaic writings and that they were such great disciples of him, they would surely receive accolades from him.
6. They trusted in Moses, boasted in him and felt they were on such safe ground with his teaching that he would defend them against any and all charges against them.
7. Note their confident boast in him in Joh.9:28,29.
8. Their problem was that they perceived Moses based on their own fleshly standards, as a man who attained to God’s standard through the Law of which he recorded in his writings.
9. Therefore, they had built up an imaginary Moses in their minds and assumed that he was the real Moses.
10. Application: In a similar fashion today, many believers have built up their fantasy version or vision of Jesus/God and do not take the time to "find" the real Jesus/God.
11. Jesus begins by pointing out that He knows what they suppose with regard to the future judgment in the statement, "Do not think that I will accuse you before the Father".
12. The negative with the imperative in the Greek has the force of "Stop thinking/supposing", forbidding the continuance of an existing action.
13. Jesus knows that because of the harsh nature of indictment that He has been leveling against them, has caused them to believe that He would surely bring charges against them before the Father.
14. Rather, He states that this is not the case.
15. In fact, He proclaims that "the one who accuses you is Moses in whom you have set your hope".
16. The participle of "the one who accuses" indicates that the present reality is that Moses is in the ongoing process of accusing them, in time (p/a/i "keeps on being/is Moses).
17. The sense of Jesus statement is that they are mislead to think that it will be His person that accuses them for their unbelief before the Father, rather it will be a believer who has communicated clearly to them the plan of salvation, which they have distorted and thus rejected.
18. Moses accusation therefore, will be a verbal rebuttal to their claims that what he communicated to them in his writings was a system of works for salvation rather than faith in the forthcoming Messiah.
19. God will permit Moses personally to denounce them.
20. Jesus has established precedent through Moses of poetic justice in the fact that, God will allow believers to accuse those who later misrepresented the truth that they otherwise communicated in time.
21. Jesus earlier used this same argument with respect to the Father, namely to honor the Son is to honor the Father (vs.23).
22. Now he applies the principle of honor to the act of judging i.e., if you judge Jesus as false, then you judge others who have proclaimed to you otherwise.
23. If you don’t believe those who communicate the truth, then you reject God, therefore if you reject God then you will not believe those who represent Him.
24. In this way Christ will honor those who honor Him.
25. The phrase, "in whom you have set your hope" denotes that their settled and definite conclusion regarding their spiritual lives is set in the man, not what he represented.
26. Their view of the future was tied up with Moses, not with the One whom could actually save them, about whom he was really communicating.
27. This erroneous approach to Moses is totally in line with their erroneous approach to God in that their eyes are on men.
28. They clung to Moses as their great authority and set their hope on him that he would acknowledge them as his disciples and faithful representatives (perfect of evlpi,zw).
29. But whenever the Jews do cross paths with Moses, they’re in for a real shock.
30. Jesus uses a 2^nd class condition in vs.46 in the statement "For if you believed Moses" to indicate that they don’t.
31. If they did He says, "you would believe Me".
32. Rather than place their hope upon a man, they would realize that Jesus was the fulfillment of all that he wrote about and that is where they would place their "hope" cp. the perfect of pisteu,w.
33. Had the Jews believed the real Moses (the "real you/soul" in which resides –V or +V), they would have had no trouble believing Jesus.
34. Whether via genealogy, type, ritual, prophecy, the Law, tabernacle or theophany, all that Moses wrote in the Pentateuch were books designed to point toward and concerning Me, Jesus says.
35. The books that bear his name (Moses), relate/communicate the name of Himself, Yahwey/hwhy.
36. Never were his writings designed to be a system of works for salvation.
37. Yet this is the very thing into which the Jews had distorted what Moses had wrote.
38. Jesus now follows the 2^nd class condition of vs.46a with a 1^st class condition in vs.47a, "But if you do not believe his writings", to indicate that they did not.
39. These two conditions back to back, vs.46a denoting a condition of unreality and vs.47a denoting a condition of reality, together affirm a totally entrenched position of –V that is incorrigible and hopeless.
40. As long as they maintain –V in time (p/a/i do not believe), then the answer to His ending rhetorical question, "how will you believe My words?", will always be in the future, "you won’t".
41. He is clearly telling these Jews that the reason they don’t believe all that He has said is because they are negative, which evidence again is manifested through not believing BD as it has been recorded by the very one they look up to, Moses.
42. Again, this is the paradox/contradiction of –V; they can examine things in detail, as these Jews were known to do with regard to the OT canon, and they never come to an understanding of what they are examining.
43. –V does not and will not have any valid defense before God as to their failure to understand the truth and believe it.
44. Christ as the Judge, exercises His prerogative to pass sentence of separation upon –V, while those who are +V and have faithfully communicated and adhered to Him are and will act as the prosecution towards them. 1Cor.6:2-3