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Witnesses
I didn't mention this yesterday, but a common way to understand John 5 is in the context of an informal trail. Jesus heal on the Sabbath and is brought before accusers that ask Him to justify His actions. Yesterday is what we would call Jesus' "defense" in this informal trial, that He was doing the work that His Father already does and does nothing without the Father's desire and approval. Today Jesus brings "witnesses" forth on His behalf, hence His statement "there is another who bears witness about me..." (vv. 31-32). Jesus actually brings forth SEVERAL witnesses:
"Jesus therefore identifies five witnesses whose words and deeds buttress his claims.
(a) The first witness is God, even though 5:32 does not say so explicitly (though cf. 5:37). The thought is not necessarily that God provides an audible voice of testimony, unless John has in mind the baptism of Jesus (1:32–34; cf. 12:28). Rather, here Jesus may be pointing to the inward presence of God that gives him confidence about his mission (17:1–6). God’s word and power are within Jesus, he has been sent by the Father, and these data point to the truth of who he is.
(b) The next witness is John the Baptist (5:33–35). John preceded Jesus, identified him, worked with him, and directed his followers to become Jesus’ disciples. Although his ministry was enjoyed (or indulged) for a time, in the end, it was rejected.
(c) Jesus points to his own works (5:36), which demand some explanation. These are not simply powerful miracles, but signs, culminating in the great works of the cross and resurrection. These point not merely to Jesus’ identity but to the Father, who alone can enable such things.
(d) Jesus adds the Scriptures to his list of witnesses (5:39–40). First-century Judaism was zealous in its study of the Scriptures. Yet, Jesus says, his contemporaries do not see the central message about Jesus and how he fulfills the Scripture. Luke shows a fascinating story about such use of the Scriptures in Luke 24 when Jesus comes to Emmaus. There he opens “Moses and all the Prophets” to these two disciples (Luke 24:27), who understand for the first time.
(e) The final witness is contained in the next element of Jesus’ defense. It is Moses (5:46–47), who is represented in Scripture, but his words about the Messiah are unequivocal (Deut. 18:15). Moses is the “patron saint” of Judaism, the defender of its people, an advocate on their behalf before God (see Moses’ farewell, Deut. 33). But, Jesus remarks, even Moses’ words have gone ignored." [1]
Jesus turns the tables on His accusers in verses 41-47. He has provided witnesses in His defense, and He uses the final witness to switch things up. Jesus says that He will not be the one that condemns them, but that Moses will. Jesus offers eternal life, but His accusers cling to the Law (given through Moses). They seek to be justified by Moses, rather than the One Moses spoke of, and are therefore accused by Moses instead.
Witnesses
I didn't mention this yesterday, but a common way to understand John 5 is in the context of an informal trail. Jesus heal on the Sabbath and is brought before accusers that ask Him to justify His actions. Yesterday is what we would call Jesus' "defense" in this informal trial, that He was doing the work that His Father already does and does nothing without the Father's desire and approval. Today Jesus brings "witnesses" forth on His behalf, hence His statement "there is another who bears witness about me..." (vv. 31-32). Jesus actually brings forth SEVERAL witnesses:
"Jesus therefore identifies five witnesses whose words and deeds buttress his claims.
(a) The first witness is God, even though 5:32 does not say so explicitly (though cf. 5:37). The thought is not necessarily that God provides an audible voice of testimony, unless John has in mind the baptism of Jesus (1:32–34; cf. 12:28). Rather, here Jesus may be pointing to the inward presence of God that gives him confidence about his mission (17:1–6). God’s word and power are within Jesus, he has been sent by the Father, and these data point to the truth of who he is.
(b) The next witness is John the Baptist (5:33–35). John preceded Jesus, identified him, worked with him, and directed his followers to become Jesus’ disciples. Although his ministry was enjoyed (or indulged) for a time, in the end, it was rejected.
(c) Jesus points to his own works (5:36), which demand some explanation. These are not simply powerful miracles, but signs, culminating in the great works of the cross and resurrection. These point not merely to Jesus’ identity but to the Father, who alone can enable such things.
(d) Jesus adds the Scriptures to his list of witnesses (5:39–40). First-century Judaism was zealous in its study of the Scriptures. Yet, Jesus says, his contemporaries do not see the central message about Jesus and how he fulfills the Scripture. Luke shows a fascinating story about such use of the Scriptures in Luke 24 when Jesus comes to Emmaus. There he opens “Moses and all the Prophets” to these two disciples (Luke 24:27), who understand for the first time.
(e) The final witness is contained in the next element of Jesus’ defense. It is Moses (5:46–47), who is represented in Scripture, but his words about the Messiah are unequivocal (Deut. 18:15). Moses is the “patron saint” of Judaism, the defender of its people, an advocate on their behalf before God (see Moses’ farewell, Deut. 33). But, Jesus remarks, even Moses’ words have gone ignored." [1]
Jesus turns the tables on His accusers in verses 41-47. He has provided witnesses in His defense, and He uses the final witness to switch things up. Jesus says that He will not be the one that condemns them, but that Moses will. Jesus offers eternal life, but His accusers cling to the Law (given through Moses). They seek to be justified by Moses, rather than the One Moses spoke of, and are therefore accused by Moses instead.
[1] Gary M. Burge, NIV Application Commentary: John (Grand Rapids, MI: Zondervan Publishing House, 2000), 179.
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