However, Jesus did not need and did not accept human testimony to establish His identity in His own mind. All the witness He needed was the Father"s. He only mentioned John the Baptist"s witness to establish His identity in His hearers" minds that they might believe on Him and obtain salvation. [source][source][source]
Context Summary
John 5:30-38 - Jesus' Works His Sufficient Witness
The one desire and purpose of our Lord was to do God's will. We cannot penetrate the mystery of His ineffable being, but clearly, so far as His human nature was concerned, he had a will which could be denied and subordinated to the Father's. See John 5:30; John 6:38; Luke 22:42. It meant shame, a breaking heart, a soul exceeding sorrowful, the cry of the forsaken, but he never swerved. He clung to it as to a hand rail down the steep dark staircase that led to Calvary. Let us live according to God's will. It feeds the spirit, John 4:34. It clears the judgment, John 5:30. It gives rest and tranquility to the heart, Matthew 11:29. It is the key of certain and assured knowledge, John 7:17. It introduces us into a great circle of others, who in the past and present, in heaven and on earth, are living with the same purpose. Our Lord cites as allies John the Baptist, John 5:6; the Scriptures, John 5:39; and Moses, John 5:45. Choose this life policy! There is no other way! Remember that God's will is goodwill, and that His love is endless and changeless. [source]
Chapter Summary: John 5
1Jesus on the Sabbath day cures him who was diseased thirty-eight years 10The Jews therefore object, and persecute him for it 17He answers for himself, and reproves them, showing by the testimony of his Father, 31of John, 36of his works, 39and of the Scriptures, who he is
Greek Commentary for John 5:34
But the witness which I receive [Εγω δε ου την μαρτυριαν λαμβανω] “But I do not receive the witness” simply from a man (like John). The εγω egō (I) in sharp contrast with υμεις humeis (ye) of John 5:33. Jesus complained of Nicodemus for not accepting his witness (John 3:11). Cf. also John 3:32. In 1 John 5:9 the witness of God is greater than that of men and this Jesus has. That ye may be saved Final clause with ινα hina and first aorist passive subjunctive of σωζω sōzō This was the purpose of Christ‘s coming, that the world might be saved (John 3:17). [source]
But I [ἐγὼ δὲ] Emphatic, in contrast with ye (John 5:33). [source]
Testimony [τὴν μαρτυρίαν] Rev., properly the witness. The restoration of the article is important. It has the force of my, marking the witness as characteristic of Christ's work. The only testimony which I accept as proof. [source]
From man [] Or from a man, with a primary reference to the Baptist. Rev. renders, the witness which I receive is not from man. [source]
These things [] With reference to the Baptist. [source]
Ye may be saved [] The ye ( ὑμεῖς ), marking them as those who might be influenced by the inferior, human testimony; though they did not apprehend the divine testimony. [source]
Reverse Greek Commentary Search for John 5:34
John 5:41I receive not honor from men [] The Greek order is: glory from men I receive not. Compare John 5:34. His glory consists in his loving fellowship with God. Men who do not love God are not in sympathy with Him. [source]
John 5:36Greater witness [τήν μαρτυρίαν μείζω] The article, omitted in A.V., has the force of my, as in John 5:34. Rev., the witness which I have is greater. [source]
John 5:33Ye sent [] Rev., rightly, have sent. The perfect tense, with allusion to something abiding in its results. Similarly, bare witness should be hath born. Note the expressed ye ( ὑμεῖς ), emphatically marking the contrast between the human testimony which the Jews demanded, and the divine testimony on which Jesus relies (John 5:34). [source]
John 3:32Receiveth [λαμβάνει] Once only John uses δέχομαι for receive, of the Galilaeans receiving Christ (John 4:45). The distinction between the two is not sharply maintained, but δέχομαι commonly adds to the idea of taking, that of welcoming. Thus Demosthenes says that the Theban elders did not receive ( ἐδέξαντο ) i.e., with a welcome pleasure, the money which was offered them, nor did they take it ( ἔλαβον ). Λαμβάνει also includes the retaining of what is taken. Hence of receiving Christ (John 1:12; John 5:43; John 13:20). The phrase receive the witness is peculiar to John (John 3:11; John 5:34; 1 John 5:9). [source]
John 1:7For a witness [εἰς μαρτυρίαν] Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31,John 5:34,John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17,John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39,John 5:40,John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33,John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13,John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
John 3:17For God sent not the Son [ου γαρ απεστειλεν ο τεος τον υιον] Explanation To judge Final clause with ινα hina and the present (or aorist) active subjunctive of κρινω krinō The Messiah does judge the world as Jesus taught (Matthew 25:31.; John 5:27), but this was not the primary or the only purpose of his coming. See note on Matthew 7:1 for krinō to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. But that the world should be saved through him First aorist passive subjunctive of κρινω sōzō the common verb to save (from αλλ ινα σωτηι ο κοσμος δι αυτου sōs safe and sound), from which σωζω sōtēr (Saviour) comes (the Saviour of the world, John 4:42; 1 John 4:14) and σως sōtēria (salvation, John 4:22 here only in John). The verb σωτηρ sōzō is often used for physical health (Mark 5:28), but here of the spiritual salvation as in John 5:34. [source]
John 5:41Glory from men [δοχαν παρα αντρωπων] Mere honour and praise Jesus does not expect from men (John 5:34). This is not wounded pride, for ambition is not Christ‘s motive. He is unlike the Jews (John 5:44; John 12:43; Matthew 6:1.) and seeks not his own glory, but the glory and fellowship of the Father (John 1:14; John 2:11; John 7:18). Paul did not seek glory from men (1 Thessalonians 2:6). [source]
What do the individual words in John 5:34 mean?
Inownotfrommanthetestimonyreceivebutthese thingsI saythatyoumay be saved
Greek Commentary for John 5:34
“But I do not receive the witness” simply from a man (like John). The εγω egō (I) in sharp contrast with υμεις humeis (ye) of John 5:33. Jesus complained of Nicodemus for not accepting his witness (John 3:11). Cf. also John 3:32. In 1 John 5:9 the witness of God is greater than that of men and this Jesus has. That ye may be saved Final clause with ινα hina and first aorist passive subjunctive of σωζω sōzō This was the purpose of Christ‘s coming, that the world might be saved (John 3:17). [source]
Emphatic, in contrast with ye (John 5:33). [source]
See on John 3:32. [source]
Rev., properly the witness. The restoration of the article is important. It has the force of my, marking the witness as characteristic of Christ's work. The only testimony which I accept as proof. [source]
Or from a man, with a primary reference to the Baptist. Rev. renders, the witness which I receive is not from man. [source]
With reference to the Baptist. [source]
The ye ( ὑμεῖς ), marking them as those who might be influenced by the inferior, human testimony; though they did not apprehend the divine testimony. [source]
Reverse Greek Commentary Search for John 5:34
The Greek order is: glory from men I receive not. Compare John 5:34. His glory consists in his loving fellowship with God. Men who do not love God are not in sympathy with Him. [source]
The article, omitted in A.V., has the force of my, as in John 5:34. Rev., the witness which I have is greater. [source]
Rev., rightly, have sent. The perfect tense, with allusion to something abiding in its results. Similarly, bare witness should be hath born. Note the expressed ye ( ὑμεῖς ), emphatically marking the contrast between the human testimony which the Jews demanded, and the divine testimony on which Jesus relies (John 5:34). [source]
Once only John uses δέχομαι for receive, of the Galilaeans receiving Christ (John 4:45). The distinction between the two is not sharply maintained, but δέχομαι commonly adds to the idea of taking, that of welcoming. Thus Demosthenes says that the Theban elders did not receive ( ἐδέξαντο ) i.e., with a welcome pleasure, the money which was offered them, nor did they take it ( ἔλαβον ). Λαμβάνει also includes the retaining of what is taken. Hence of receiving Christ (John 1:12; John 5:43; John 13:20). The phrase receive the witness is peculiar to John (John 3:11; John 5:34; 1 John 5:9). [source]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
Explanation To judge Final clause with ινα hina and the present (or aorist) active subjunctive of κρινω krinō The Messiah does judge the world as Jesus taught (Matthew 25:31.; John 5:27), but this was not the primary or the only purpose of his coming. See note on Matthew 7:1 for krinō to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. But that the world should be saved through him First aorist passive subjunctive of κρινω sōzō the common verb to save (from αλλ ινα σωτηι ο κοσμος δι αυτου sōs safe and sound), from which σωζω sōtēr (Saviour) comes (the Saviour of the world, John 4:42; 1 John 4:14) and σως sōtēria (salvation, John 4:22 here only in John). The verb σωτηρ sōzō is often used for physical health (Mark 5:28), but here of the spiritual salvation as in John 5:34. [source]
Mere honour and praise Jesus does not expect from men (John 5:34). This is not wounded pride, for ambition is not Christ‘s motive. He is unlike the Jews (John 5:44; John 12:43; Matthew 6:1.) and seeks not his own glory, but the glory and fellowship of the Father (John 1:14; John 2:11; John 7:18). Paul did not seek glory from men (1 Thessalonians 2:6). [source]