For in Him the whole fullness of deity dwells bodily. (Colossians 2:9)
Last week, I wrote on the deity of Jesus Christ. This is part of a series discussing some theology that is necessary in order to be considered to be a part of the Christian faith. If there be any alteration to these necessary doctrines, then we stray into heresy. If we get the primary doctrines incorrect, the consequences could mean eternal condemnation because you believed in a false god.
While Jesus is truly God, it is also true at the same time that Jesus is truly human. Even from the start of Jesus’ earthly life, there was a unity of deity and humanity. He was born of a woman but through the “power of the Most High” (Luke 1:35). This caused Jesus to lay claim to a Jewish identity and Davidic lineage in His humanity, while still possessing divine power in His deity.
The New Testament gives a lot of evidence that Jesus was truly human and lived the full human experience. In the Gospels we see Jesus' human nature in His physical development (Luke 2:40, 52). He had physical desires for food (Matt 4:2) and drink (John 19:28). He also became physically exhausted (Matt 4:11; John 4:6) and tired (Mark 4:38).
Before all of the New Testament was written, the apostles were already fighting against a heresy called docetism. The heresy stated that Jesus was not actually present in human flesh, but was more akin to a phantom. The heresy stemmed from the idea that the physical world was impure, therefore Jesus would not have come in a physical body. However several Scripture passages would contradict this idea. He ate meals with the apostles (Luke 24:42–43; John 21:9, 13). He bled when he was injured (John 19:32–34). Most scholars think John’s letter was written to deal with docetism. He opened the letter with, “What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life” (1 John 1:1; cf. Luke 24:39).
This balance of Jesus being both truly God and truly man is often summarized with the doctrine of the hypostatic union. The Chalcedonian Creed said it best in 451 A.D.
We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [coessential] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ: as the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us (Philip Schaff, The Creeds of Christendom, with a History and Critical Notes: The Greek and Latin Creeds, with Translations, vol. 2 [New York: Harper & Brothers, 1890], 63).
Sermon on Luke 7:24–28 for the morning of Sept. 11, 2016.
Last week, we encountered an episode
where the disciples of John the Baptist came and asked Jesus a very pointed
question on his behalf. They asked him, “Are you the coming one, or do we look
for another?” (Lk 7:19–20). This seemed to us to be a very odd question to be
coming from John the Baptist. He faithfully preached of the coming of the
kingdom of God. He faithfully called the nation of Israel to repentance (Lk
3:3–18). He birth was even announced to his father, Zacharias, by the angel
Gabriel (Lk 1:13–17). John even witnessed the Holy Spirit coming down from
heaven alighting on Jesus confirming that Jesus is the Messiah (Jn 1:32–34).
However, when John the Baptist was in prison and began to doubt the ministry
and identity of Jesus, Jesus did call the mind any of these events. He did
remind him of how he witnessed the Holy Spirit descending as a dove upon Jesus.
Jesus instead points to the fact that the words concerning the ministry of the
Messiah were being fulfilled by Jesus Christ. This point is necessary in our
understanding of the text as we continue into the next section in the Gospel of
Luke. This point is going to carry over as we see Jesus identify the ministry
of John the Baptist. The main point of last week and this week are parallel to
each other. Last week we saw that Jesus is fulfilling the passages of scripture
that talk about the Messiah and His kingdom. This week we will see that John the
Baptist fulfills the passages of scripture that talk about the one that will
prepare the way of the Lord (Lk 7:27). These two points are working in tandem
together. Taken together we should see that word of the prophets are being
fulfilled. The words of Isaiah on the Messiah are being fulfilled (Is 26:19;
29:18–19; 35:5–6; 61:1–2). The words of Malachi about the one who prepares the
way of the Lord is being fulfilled (Mal 3:1; 4:5–6). Both of these taking place
and transpiring as the prophets have foretold proves this: God’s program of
salvation is taking place. God has come to bring salvation to His people. God
is doing as He promised. The kingdom of God is at hand. The people of Galilee
were getting to be a witness of the promises of the New Covenant be fulfilled.
They were getting to watch a new dispensation be set up. They got to see how
God was going to save His people. No other generation had, or would see the
same events. They were a unique and blessed generation to see the promises come
to life before their eyes. But we will examine next week how the people reacted
to the words of Jesus.
What They Did Not Go to See (Lk 7:24–25)
Jesus, in His artistic fashion,
helps the crowd to realize the significance of John the Baptist by forcing them
to think through what it was that caused the people to come out in the desert
in the first place. We should recall that the majority of John’s ministry was
done near the Jordan river near the wilderness area. So it not like going to
see John was on the way to the market. Something attracted the people to him.
Jesus starts with some rhetorical questions that imply an obvious negative
answer. The rhetorical questions are supplied to help the people think through
and answer why they went into the desert.
Lk 7:24. The first rhetorical to answer why they went
into the desert is, “A reed shaken in the wind?”. The understanding of this question
can be understood in two separate ways, one as a metaphor, the other in a
literal sense. If we were to understand this as a metaphor, it would be one of
how John was not a wavering, or spineless preacher. John was certain in his
convictions and in his preaching ministry. Marshall explains that, “The shaking
of reeds in the wind was proverbial (1 Ki 14:15), and the metaphor suggests a
wavering or easy-going person.”[1] Matthew
Henry explains how this would be fitting,
He was a man of unshaken self-consistence,
a man of steadiness and constancy. He was not a reed shaken with the wind,
first in one direction and then in another, shifting with every wind; he was firm
as a rock, not fickle as a reed. If he could have bowed
like a reed to Herod, and have complied with the court, he might have
been a favourite there; but none of these things moved him. [2]
While it is fitting to say that John
was unmoved, this metaphorical sense of the rhetorical question does not seem
to fit the present context. We just saw how John was struggling in faith with
understanding if Jesus really is the Messiah. Also the next rhetorical
question, which is parallel to this one, is meant to be understood in a literal
sense. No one purposely walks into the desert just so they can watch a reed
being shaken by the wind. The thought is ludicrous and absurd. Absurd answers are
typical for rhetorical questions.
Lk 7:25. The second rhetorical question asks if they
went into the wilderness to see a man dressed in soft clothing. “The
combination ἱματισμός and ἔνδοξος refers to expensive
clothing, probably made of wool or soft linen.”[3]
This is quite the opposite of John the Baptist. He is described as being
clothed in camel’s hair and a leather belt (Mt 3:4). In fact, Jesus even points
out that the wilderness is the last place to look for a person that is dressed
in glorious apparel. If you want such a person you should look in palaces, not
deserts. Therefore, there is an obvious no to this question. They were not
drawn to the desert to see a man in nice clothes.
What They Did Go to See (Lk 7:26–27)
Jesus offers another rhetorical
question as to why they went into the wilderness but this question anticipates
a positive answer. Jesus even supplies a positive answer for this question.
However, He clarifies that the answer is somewhat insufficient. John is a
prophet, but he is not just any prophet. Jesus even states that John is more
than a prophet. We have should already know this from what has been said about
John in the beginning of Luke’s Gospel. In particular, “He will go before him
in the spirit and power of Elijah, to turn the hearts of the fathers to the
children, and the disobedient to the wisdom of the just, to make ready for the
Lord a people prepared.” (Lk 1:17 ESV). And also, “And you, child, will be
called the prophet of the Most High; for you will go before the Lord to prepare
his ways” (Lk 1:76 ESV). Even John, when he was questioned stated, “I am the
voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’
as the prophet Isaiah said” (Jn 1:23 ESV; cf. Lk 3:4–6; Is 40:3–5).
Lk 7:27. Jesus explains the importance of John the
Baptist by make a loose reference to a different Old Testament passage from the
above quotations. Jesus refers to Malachi 3:1, “Behold, I send my messenger,
and he will prepare the way before me. And the Lord whom you seek will suddenly
come to his temple; and the messenger of the covenant in whom you delight,
behold, he is coming, says the Lord
of hosts” (ESV). Jesus does not make a quotation that is word-for-word with the
LXX. Bock points out several differences between the quotation and referent
source and then states, “These differences show that the LXX is not the source
of Luke’s citation. Rather, he makes a general reference to Malachi, with the
key change being the shift in pronoun” (Luke has “you” in place of “me”).[4]
The book of Malachi goes to explain, “I will send you Elijah
the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their
children and the hearts of children to their fathers, lest I come and strike
the land with a decree of utter destruction.” (Mal 4:5–6 ESV). This causes many
to ask, “Is John the Baptist fulfilling what Malachi says about Elijah. Bock
gives the best answer to this inquiry.
While John did go about preparing
the way of the people to God (Is 40:3–5), John did not come before the “great
and awesome day of the LORD” (Mal 4:5). The “great and awesome day of the LORD”
is still yet to come. (This may have been a part of John misunderstanding of
Jesus’ current ministry. He wanted Jesus to judge the nation.) John the Baptist
is a “proto-Elijah.”Overall, it should be understood that Jesus is claiming that
John the Baptist is fulfilling the words of the prophet Malachi. The events
that were predicted by the prophets hundreds of years and written down in ink
for all to read are coming to pass before the eyes of the people of Galilee.
The messenger came to prepare the way of the people, to turn their hearts
toward God, and the Messiah is walking amongst them causing the lame to walk,
the blind to see, the deaf to hear, and the mute to speak. Therefore, Israel is
without excuse. They cannot say that did not know that events taking place
before them were of any significance. They cannot say that they did know that
John was the Lord’s messenger. They cannot say that they did not know that
Jesus is the Messiah, the Christ. The scriptures bear testimony to the people.
Read the scriptures and know that God is bringing salvation to His people. Read
and know that the kingdom of God is at hand. Read and know that Jesus is the
Christ. Read and know that you are about to the purchase for the forgiveness of
sins. You are about to see the penalty of sin be satisfied. You are about to
see the Messiah humiliated. But you will also see Him resurrected. You will see
Him ascending into heaven. You will see Him being glorified. You will see Him
seated at the right hand of the Father. You are looking at your KING!
The Position of John (Lk 7:28)
This causes Jesus to give high marks
for John. Jesus calls him the greatest man that has ever lived. This would mean
that John was a greater prophet than Moses, greater even than Abraham. However,
Jesus quickly adds, “but he that is least in the kingdom of God is greater than
he.” The reason for this is because John belonged to the previous dispensation.
He belonged with, alongside, and is seen as an Old Testament prophet. The
promises of the New Covenant, like the indwelling the of the Holy Spirt, have
not taken place yet. They will be purchased by the blood of Christ at the cross
and will arrive on the day of Pentecost. Jesus is not saying that John is not
going to be a part of the kingdom of God (Lk 13:28), but that he that will get
to receive the benefits of the kingdom will be at a greater advantage than
John. Even the prophets themselves look forward to this time.
Concerning this salvation, the
prophets who prophesied about the grace that was to be yours searched and
inquired carefully, inquiring what person or time the Spirit of Christ in them
was indicating when he predicted the sufferings of Christ and the subsequent
glories. It was revealed to them that they were serving not themselves but you,
in the things that have now been announced to you through those who preached
the good news to you by the Holy Spirit sent from heaven, things into which
angels long to look.” (1 Pe 1:10–12 ESV)
Even Jesus explained this in
Matthew. “But blessed are your eyes, for they see, and your ears, for they
hear. For truly, I say to you, many prophets and righteous people longed to see
what you see, and did not see it, and to hear what you hear, and did not hear
it.” (Mt 13:16–17 ESV).
Therefore, we called to believe the word of God so that we
might receive the blessings of salvation. We can receive the salvation that was
spoken by the prophets long ago and desperately wanted to see these things come
to pass. We, who believe, have seen. We have the salvation provided in the
cross of Calvary.
[1] I. Howard Marshall, The Gospel of Luke: A
Commentary on the Greek Text, NIGTC (Exeter: Paternoster Press, 1978), 294.
[2] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and
Unabridged in One Volume (Peabody: Hendrickson, 1994), 1846.
[3]
Darrell L. Bock, Luke 1:1–9:50, BECNT (Grand Rapids: Baker Academic,
1994), 671. For ἱματισμός see BDAG, 475; for ἔνδοξος see BDAG, 332.2.
[4]
Bock, Luke 1:1–9:50, 673; “Luke also adds πρὸ προσώπου σου at the end of the first
line.”Cf. Marshall, Gospel of
Luke, 295–6.
This morning we come across a pericope that is unique to the Gospel of Luke. Only this Gospel contains this narrative but it also the only narrative that mentions anything about the maturation of Jesus Christ. Mark begins with John the Baptist already preaching and then baptizing Jesus. Matthew tells us some the of the infancy narrative but jumps to full adulthood after His return to Galilee. The Gospel of John starts with Christ’s eternal existence and incarnation followed by John the Baptist’s preaching.
Many commentators claim that Luke makes a large emphasis on Christ’s humanity more than the other synoptic Gospels. This narrative of His maturation would seem to help demonstrate that point. However, I hope to show as we move through the text that this passage is a perfect synthesis of Christ’s two natures—both His humanness and His Deity.
Before jumping into the passage too far we should remember that Luke has set the beginning of this Gospel with comparison and contrast between the events surrounding John the Baptist and Jesus Christ. The last we saw of the John the Baptist was at his birth narrative which concluded with, “And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel” (Luke 1:80 NASB). We should not be surprised when we come across a similar statement in Luke 2:40, “The Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him” (NASB). Then finally the narrative ends with another similar statement, “The Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him” (Luke 2:52 NASB). Therefore, Luke is still making parallel accounts between John and Jesus. Luke only summarized John’s growth but Luke has decided to demonstrate Jesus’ growth. Also, we see the superiority of Jesus over John in these above mentioned verses as well. John only grew strong in the Spirit; Jesus grew strong in wisdom and grace.
Setting (2:41–45)
Verses 41–45 are a setting up of the scene. They help us to understand why the event happens at the temple rather than back in Jesus’ hometown of Nazareth. The core of the story comes from Jesus own words, which are first recorded words in this Gospel.
2:41. Mary and Joseph’s zeal to follow the law of Moses is seen again. They committed to go to Jerusalem every year for the Passover Feast. The attendance of the males was required by the Law but not for the females, thus showing Mary’s devotion. The trip would be costly and span a distance of eighty miles if they went around Samaria (as was the custom). According to Exod. 23:14–17 all of the males were required to appear before the Lord three times a year (i.e. Passover, Pentecost, and Tabernacles). While no record is given about the attendance for the other two feasts, there is no reason to think they were not attended as well. Luke demonstrated their devotion to the law with Christ’s dedication. There is no reason to think that they would have failed with attending the other feasts. Luke is only giving the necessary information.
2:42. This particular year for the Passover, Jesus was twelve years old. “[This] was before the normal age (i.e., thirteen) for Jewish boys to be responsible before God (m. Nid. 5.6; m. Meg. 4.6). Instruction toward this goal would be intensive for twelve-year-olds (m. ʾAbot 5.21; b. Ketub. 50a).…The custom of Bar Mitzvah, common today for Jewish boys, began at a period after the time of Jesus.”46
Again, Luke is only giving necessary information. Just because there is no record of Jesus attending the Passover in the earlier years, does not mean that this is Jesus’ first Passover. The point of the verse is to explain why Jesus in Jerusalem and not in Nazareth.
2:43. It seems that the family stayed in Jerusalem for the entire seven days of the Passover Feast, as indicated by the phrase, “τελειωσάντων τὰς ἡμέρας (they had fulfilled the days).” This again shows the family’s dedication to the law. Many went home after the first two days of the feast.47
While the family had decided to leave Jerusalem and start making the return trip, Jesus remained in Jerusalem, unknown by Mary and Joseph. However, this is not because Mary and Joseph were careless parents.
2:44. Here we find the reason for the parent’s lack of concern. They trusted their child. They assumed that Jesus was with the συνοδία or the caravan48 and there was no need for concern. Therefore, Mary and Joseph went an entire day’s journey away Jerusalem without any worry. Just how far they would have traveled is somewhat uncertain.
An ordinary day’s journey varied from eighteen to thirty miles. But when a party started on a journey, the first day’s journey was invariably shorter. When everything was ready for the caravan, the travelers slowly marched on, but halted for the first night at a distance some three to eight miles from the place of their departure. Thus if anything was found to be left behind, someone could easily return and retrieve it and rejoin the caravan the next day.49
Another commentator wrote, “Usually these caravans left Jerusalem and stopped at Beereoth, about eight to ten miles from Jerusalem, for the night.”50
It was not until later that night, when everyone was starting to settle for either a meal or for camp for the night, that Mary and Joseph started to become concerned. The parents assumed that Jesus was probably with family or friends. It would be customary for an entire village to travel together in order to provide protection from thieves on the road.51
2:45. When their search for the child Jesus came up empty, Mary and Joseph decided to head back to Jerusalem. If He is not with the caravan, then He must still be in town.
Jesus in the Temple (2:46–50)
The “three days” probably started when the caravan left Jerusalem. The caravan went one day’s journey away from town, which meant that day one was when the caravan left, day two was when Mary and Joseph travelled back to find Jesus, and day three would have been when they found Jesus in the Temple.
When Mary and Joseph found Jesus, He was in the Temple. Not only that, He was sitting the midst of διδασκάλων or teachers52 (“doctors” [KJV] is poor translation and gives the wrong impression; they are not physicians).
He remained behind in the temple and was sitting in one of the courts where a number of Jewish [teachers] had gathered together for disputations among themselves as they were accustomed to do after a festival. He listened to the disputations and then asked questions on certain matters, and sometimes questions were put to Him in turn. According to the custom of that time, pupils had to receive instruction in this manner—by asking and answering questions.53
We must not assume to much and take this to mean that Jesus was teaching the teachers. Jesus, as a young boy, was genuinely interested in matters concerning the Law and the Prophets. He was eager to learn more about God. Jesus enjoyed learning from the Bible and Theology. The text gives the impression that Jesus was there for three days listening and questioning alongside the teachers. It is doubtful such eagerness for God’s word could be found among today’s youth.
2:47. Everyone that was present, listening to the conversation, was astonished. Astonished is ἐξίστημι which Luke frequently uses to describe wonder with a sense of fear from an action that is associated with God’s presence.54 The reason for their amazement/astonishment is due to Jesus’ comprehension to the matters being discussed. The word “understanding” is σύνεσις which can also be translated as intelligence or insight.55 These teachers of the Law have spent their entire educating themselves on high and lofty matters of the Law and yet here is a twelve-year-old boy keeping up with the conversation.
2:48. Luke nows records the parents’ reaction to the scene. The Greek for “astonished” is ἐκπλήσσομαι and is different than the Greek ἐξίστημι from the previous verse. ἐκπλήσσομαι means, “to cause to be filled with amazement to the point of being overwhelmed, amaze, astound, or overwhelm.”56 Therefore, due to the difference in the Greek text and from the context of the verse, Mary is more likely reacting to having finally found her child rather than reacting to Jesus’ understanding, like the teachers.
Mary immediately begins to question as to why this happened. The Greek, “Τέκνον, τί ἐποίησας ἡμιν οὕτως;” literally reads, “Child, Why did you do this to us?” The question shows deep concern rather than a harsh rebuke. Mary’s following statement explains the reason for the question: “Behold, your father and I were painfully57 looking for you.” This shows that Mary had a great amount of fear for the welfare of her child and was caused a great of turmoil. There is no cause for disciplining the child but there was a great of pain for the parent. Many modern parents would continue with, “Don’t you ever do that to me again!”
2:49. Jesus’ answer to His mother is unexpected for a normal child. Most would say, “I lost track of you,” or “I got distracted by the toys.” However, Jesus first recorded words are astounding. Jesus answers with a couple of questions that show He intended to be there. Jesus starts by asking why they were looking. The understanding should be that Mary and Joseph should have expected to find Jesus in the Temple. The search would have been easy if they knew were to look. The next question supplies the reason, “Do you not know that it is necessary for me to be in the things of my Father?” The word “business” (KJV, NKJV) is supplied by the translator. Other translators have “in my Father’s house?” (NASB, ESV, NIV, HCSB). House may make more sense with the context but the most literal translation is to use the article τοῖς as an indefinite object (i.e. things).
The keyword to grasp in this second question of Jesus is δεῖ meaning “it is necessary.” Jesus was already understanding that He had a personal mission. He understood that He had a task set before Him. He also understood who He was. This is indicated by the fact that He called it the “things of my Father.” “Jesus has a strong sense of identity with the Father and is committed to the mission God sent him to do.…Like the Gospel of John’s portrayal, Jesus recognizes himself as sent by the Father to reveal His will.”58 The record in John’s Gospel is clear, “For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38).
2:50. Mary and Joseph understood that their child, Jesus, is the Messiah, but they did not understand everything incorporated with that office. They knew and believed but they did not comprehend all things concerning Jesus. Their understanding of Jesus’ work and Personhood was still playing catch-up with Jesus’ comprehension. If they were on the same level of comprehension, Mary would known that Jesus was still at the Temple, she would have understood what was happening.
Summary (2:51–52)
Luke keeps up with His portrayal of Jesus as the obedient man. He continues to fulfill the Law. This time Jesus honors His father and His mother.
Mary continues to keep all these words and events in her heart. Keep is διατηρέω meaning “to keep something mentally with implication of duration.”59 These were unusual events for a mother to have to go through. Every mother remembers the time that she lost track of her child. For Mary, it was more significant. The episode started with losing track of her child putting her through turmoil only to receive a lesson on her son’s divine mission, purpose and personhood.
Most conservatives think that due to the word “kept” or “treasured” occurring so many times in chapter 2 in reference to Mary keeping these events in heart, that she may well have been the witness that informed Luke of the birth narratives.60
2:52. Luke quickly summarizes the rest of Jesus’ maturation by stating that He grew in wisdom, and stature/age and favor with God and men. This verse shows, that while Jesus is God, He is still in flesh. He was human being like the rest of us but He lived a perfect life. Jesus Christ was the only person that ever kept all of the law showing that man was created to be holy and therefore with the Law, but it was ruined by the Fall.
_____________________
46. Darrell L. Bock, Luke 1:1–9:50, BECNT (Grand Rapids: Baker, 1994), 264.
47. Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody, MA: Hendrickson, 1994), 1831.
48. BDAG, 973.
49. James M. Freeman and Harold J. Chadwick, Manners & Customs of the Bible (North Brunswick, NJ: Bridge-Logos Publishers, 1998), 502.
50. Robert James Utley, The Gospel according to Luke, SGCS, vol. 3a (Marshall, TX: Bible Lessons International, 2004), Lk 2:44.
51. Bock, Luke 1:1–9:50, 264, 266.
52. BDAG, 241.
53. Norval Geldenhuys, Commentary on the Gospel of Luke, NICNT (Grand Rapids: Wm. B. Eerdmans Publishing, 1958), 127.
54. Bock, Luke 1:1–9:50, 267; BDAG, 350.2.b.
55. BDAG, 970.1
56. BDAG, 308; cf. “the parents of Jesus were dumbfounded.”
57. ὀδυνάω, “to experience mental and spiritual pain, be pained/distressed” (BDAG, 692.2).
58. Bock, Luke 1:1–9:50, 271.
59. BDAG, 238.1.
60. See Bock, Luke 1:1–9:50, 273–4; and Geldenhuys, Commentary on the Gospel of Luke, 129.
Last Sunday morning we covered verses John 5:1-18. The scene was that Jesus had just healed a lame man. However, the healing happened on the sabbath day. It caused quite a stir amongst the rulers of the Jews that someone was working on the sabbath day (John 5:10). Jesus does not take the time to argue with the Jews. Instead, He tells them that He is God and is therefore permitted to work on the sabbath (John 5:17). Jesus, in a sense, lit a bomb by making this claim. This caused the Jews to only kill Him even more (John 5:18).
In the evening service we saw how Jesus then goes on to explain even further that He is equal to and is God. He did this by explaining the relationship between God the Father and God the Son. Jesus claimed that He and the Father are the same in Their will and actions (John 5:19-20, 30). Jesus claimed that He and the Father are equal in power (John 5:21, 25-26). Jesus claimed that He and the Father are equal in authority (John 5:22, 27). Jesus claimed that He and the Father are equal in honor (John 5:23). The center point of the passage being that either you believe and have life or you do not believe and pass into condemnation (John 5:24).
Introduction (5:31-32)
The keyword for this passage is witness, which comes from the Greek word μαρτυρέω (verb: to witness/testify) or μαρτυρία (noun: a witness/testimony). This word will be repeated numerous times. μαρτυρέω means to confirm or attest something on the basis of personal knowledge or belief, or to affirm in a supportive manner. A witness/μαρτυς is one who testifies in legal matters, or one who affirms or attests. Jesus is going to point other witnesses that will give a testimony to the claims that He just made; that He is equal to and is God.
Verse 31. Do not misunderstand this verse. Jesus is not saying that if only one person speaks on a certain matter then the matter is not true. A matter can be true wether or not other people will claim to agree. For example, if only I say that I saw a rare bird the claim can be true even though I am the only one saying it. However, it will be hard to accept my claim to seeing the rare bird because I am alone in this claim. The truth is still the same. The truth only becomes more difficult to accept. We are talking the acceptance of a claim not its validity. This is explained further by Jesus Himself (John 8:14).
Verse 32. Because Jesus knows that it would hard to accept His claim to deity based upon His witness alone, He states that there is another that bares witness of Him and that the witness is true or trustworthy. Going back to the example of a rare bird, my claim to see a rare bird becomes easier to accept if my wife said that she was with me and saw it too. There is also a precedent set in the law to not make a verdict without the affirmation of two or three witnesses (Deut. 17:6; 19:15).
The Testimony of John the Baptist (5:33-35)
Verse 33. This is a reference to John 1:19-28 when the priests and levites sent men to inquire of who John the Baptist is and what he was doing. John was correct when he said that he is not the messiah but was the voice crying in the wilderness make straight the path for the king. John explained that there was one coming that was greater than him. Even in John 1:32-34 John the Baptist said that he bore witness of the fact that the Holy Spirit came down from heaven and remained upon Jesus. This signified that Jesus was the one that he was preaching about.
Verse 34. Jesus does not need the testimony of John in order to prove His claim to deity. The witnesses that He will appeal to are heavenly witnesses. However, the reason that Jesus mentions John is so that the Jews that were there would believe in His claims. This is further explained by the following verse.
Verse 35. It is a little unusual for John to be called a light. Normally, John is seen as a witness to the light. Still, John the Baptist preached truth even to the people who did want to hear it and even exposed sin (Matt. 14:3-4). I think that at the time that Jesus was speaking that John the Baptist would have been arrested. He is beheaded just previous to the feeding of the five thousand in John 6:1-14.
The Testimony of His Works (5:36)
All John the Baptist ever did was point to Jesus and say that He is greater. Jesus echoes this idea by saying that His works are a greater testimony than John the Baptist. The “works” that He is referring to would be the entirety of His earthly ministry. I talked numerous about how the miracles that are recorded in the Gospel of John are meant to point the reader to the understanding of who Jesus is. They are demonstrations of power but they are meant to point to one performing the work. The whole point being that only God could do such things. Jesus only spoke and the man was made whole. The Jews asked for a sign. Jesus told them that the only sign that they will see would be His resurrection (John 2:18-19, 20).
The Testimony of His Father (5:37-38)
Verse 37. I talked last Sunday night about what God the Father said about His Son each time He speaks audibly from heaven. Jesus is talking about these audible pronouncements from heaven. His emphasis is that it was God that spoke these words. The first occasion that God the Father audibly spoke was at His baptism, “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt. 3:17). The Holy Spirit also descended as well in the form of a dove. The other two times that God the Father spoke audibly had not yet happened at this point in Jesus’ earthly ministry.
Just because Jesus said that they have never heard His voice does not mean that God had never spoke. God spoke but they never heard it. It could have been that these particular men were not present at Jesus’ baptism. There is still a possibility also that they were present but they did not hear. It could be said that they did not hear because they do not believe that Jesus is sent from God. In Jewish culture, there is a very close tie to hearing a command and following through with it. They would often say that if one avoided obedience to a command, that he did not hear the command. If they had heard, they would have obeyed.
Verse 38. This could be another reason as to why the men standing there did not hear God speak at the baptism of Jesus. They did not have His word abiding in them. They knew the word and it sat before them everyday but they did not have the word in them. They did not believe the word of God.
The Testimony of the Scriptures (5:39-44)
Verse 39. This would have been an odd scene for a bystander to observe. They would be looking a poor man from Galilee telling the much educated Pharisees to go search the Scriptures. To put it in a modern day setting, it would look like a high school student telling off a university professor. These men made a living search out the Scriptures. “Scribes numbered the verses, words, and letter of every book. They calculated the middle word and the middle of each. They enumerated verses which contained all the letters of the alphabet, or a certain number of them.” These men have probably never felt such a great insult.
However, if these men believed the Scriptures rather just learning the Scriptures, they would have seen that Jesus really is sent from God. There can be numerous Scripture passages from the Old Testament to point this out. He was to be born in Bethlehem (Micah 5:2). He would be of the lineage of David (2 Sam 7:12-13). He will be born of a virgin (Isa. 7:14). Herod would slaughter children to try to get to Jesus (Jer. 31:15). These are only the prophecies that have been fulfilled up until this point in His ministry. I could go on to talk so many other prophecies that talk other works that He will do, including, but not limited to His death and resurrection.
Verse 40. Jesus makes an interesting connection here. He is the completion of the Scriptures. The Law will not give you life. The Law will only point out that you are sinful. The Law will show that you are deserving of death. The Law will show that you need blood to spilled in order to atone for your sin. However, there are not enough goats, bulls and sheep in the world to atone for the sin of a single man. Only God can provide the sacrifice that is of enough value to atone for every sin committed of every man. That sacrifice was God’s Son – Jesus Christ. In Jesus is life. Jesus rescue us of what the Law condemns us of. Jesus rescues us from the condemnation that we would never be able to escape from. Jesus is life.
Verse 41. Jesus is not receiving honor from men because they do not recognize who Jesus truly is. If they knew, they would honor Him. This also shows though that He is receiving honor from His Father. This is the best source to receive honor from. These men honor each other to make each other feel important.
Verse 42. These men do not really love God. They instead love the idea of being recognized as a scholar of the Bible and being recognized a man that is more holy than everyone else. These men only love themselves. If they truly loved God, they would have loved His Son.
Verse 43. Jesus did not come proclaiming His own name. He called Himself the Messiah but He does bring glory to Himself. He instead make every thought of His preaching be about glorifying God. There will be other men that will call themselves to be the messiah. They will all bring glory to their own name. They will seek to put themselves in a position of authority to rule over a sovereign nation of Israel.
Verse 44. These men seek honor from one another. They want to be praised in the temple court yards. They want to be recognized for their self righteousness. Their pride prevents them from seeking to be honored by God. When God gives honor, He honors greatly. But His honor is ofter delayed. Think of the twelve disciples. They served God but they received no honor while on earth. However, these men will judge the twelve tribes of Israel at the Day of the Lord.
The Testimony of Moses (5:45-47)
Verse 45. This would have been a shock to these to hear Jesus say this. These men considered themselves to be most obedient to the Law compared to all other people. They would have considered Moses their spiritual father and mentor. They studied his writings through and through. Yet, it will be Moses himself that will accuse these men of not believing in his writings. They read the Torah but they fail to believe it.
Verse 46. Moses wrote about the Messiah numerous. It started with the fact that the seed of the women would crush the head of the serpent. All the nations would be blessed from the seed of Abraham. A great prophet will come and you will need to listen to him.
Verse 47. If the men failed to believe what Moses had written, then they would not believe what Jesus said about Himself. The reason for this is because they are the same thing. When Moses wrote about the Messiah, he was writing about Jesus.
For some reason, the author does not tell us how the Jews responded to this discourse of Jesus that contained claims of deity. It does say in 7:1 that, “He would not walk in Jewry, because the Jews sought to kill Him.”
