John 5:39-47 - Willful Rejection Of Truth Condemned
Our Lord was accused by the Jews of Sabbath breaking. There were many grounds on which He might have claimed exoneration, but He forbore to use them. He dwelt on these things very lightly, lest He should direct men's attention to Himself, His one aim being to bring glory to His Father. In utter self-oblivion; in distinct refusal to act on His own authority-that is, to come in His own name; with the one desire to reveal the inner source of His life, Jesus said, I am come in my Father's name, John 5:43. Let us learn not to be too careful of our own reputation, standing, or honor; but to live at first-hand, taking our orders and the power to fulfill them direct from Christ. Too often we consult this man's opinion and that person's whim, and our course becomes tortuous and uncertain. What new interest we should take in the Pentateuch, if we really believed! John 5:46. [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 5:40
And ye will not come to me [και ου τελετε ελτειν προς με] “And yet” See John 1:11; Matthew 23:37 Men loved darkness rather than light (John 3:19). That ye may have life Life in its simplest form as in John 3:36 (cf. John 3:16). This is the purpose of John in writing the Fourth Gospel (John 20:31). There is life only in Christ Jesus. [source]
And [] More than a simple copula. Rather and yet. See on Luke 18:7. [source]
Ye will not [οὐ θέλετε] Indicating stubborn determination. See on Matthew 1:19. [source]
Reverse Greek Commentary Search for John 5:40
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 1:4In Him was life [ἐν αὐτῷ ζωὴ ἦν] He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35,John 6:48; John 6:63; Revelation 21:6; Revelation 22:1,Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2,Revelation 22:14,Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53,John 6:54; John 5:40; John 3:15,John 3:16,John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12,1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 3:18Is not judged [ου κρινεται] Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans 8:32.). The believer in Christ as Saviour does not come into judgment (John 5:24). Hath been judged already Perfect passive indicative of κρινω krinō Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (John 5:40). Because he hath not believed Perfect active indicative of πιστευω pisteuō has taken a permanent attitude of refusal. Here οτι μη hoti mē states the reason subjectively as the judgment of the Judge in any such case (ο μη πιστευων ho mē pisteuōn already mentioned) while in 1 John 5:10 οτι ου πεπιστευκεν hoti ou pepisteuken gives the reason objectively (ου ou instead of μη mē) conceived as an actual case and no longer hypothetical. See John 1:12 for εις το ονομα eis to onoma with πιστευω pisteuō (believing on the name) and John 1:14 for μονογενους monogenous (only begotten) and also John 3:16. [source]
John 5:43In my Father‘s name [εν τωι ονοματι του πατρος μου] Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6,John 17:11,John 17:12,John 17:26). See John 1:12 for use of ονομα onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11,John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος allos not ετερος heteros like αλλον Ιησουν allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6,Mark 13:22 (Matthew 24:5,Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
John 7:17If any man willeth to do [εαν τις τεληι ποιειν] Condition of third class with εαν ean and present active subjunctive τεληι thelēi not used as a mere auxiliary verb for the future “will do,” but with full force of τελω thelō to will, to wish. See the same use of τελω thelō in John 5:40 “and yet ye are not willing to come” He shall know Future middle indicative of γινωσκω ginōskō Experimental knowledge from willingness to do God‘s will. See this same point by Jesus in John 5:46; John 18:37. There must be moral harmony between man‘s purpose and God‘s will. “If there be no sympathy there can be no understanding” (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God‘s will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. Of God Out of God as source. From myself Instead of from God. [source]
Greek Commentary for John 5:40
“And yet” See John 1:11; Matthew 23:37 Men loved darkness rather than light (John 3:19). That ye may have life Life in its simplest form as in John 3:36 (cf. John 3:16). This is the purpose of John in writing the Fourth Gospel (John 20:31). There is life only in Christ Jesus. [source]
More than a simple copula. Rather and yet. See on Luke 18:7. [source]
Indicating stubborn determination. See on Matthew 1:19. [source]
Reverse Greek Commentary Search for John 5:40
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]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
“And yet” as in John 1:10 and John 5:40 below. His word abiding in you But God‘s word had come to them through the centuries by the prophets. For the phrase see John 10:35; John 15:3; John 17:6; 1 John 1:10; 1 John 2:14. Him ye believe not “This one” Jesus has given them God‘s word, but they reject both Jesus and God‘s word (John 14:9). [source]
Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans 8:32.). The believer in Christ as Saviour does not come into judgment (John 5:24). Hath been judged already Perfect passive indicative of κρινω krinō Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (John 5:40). Because he hath not believed Perfect active indicative of πιστευω pisteuō has taken a permanent attitude of refusal. Here οτι μη hoti mē states the reason subjectively as the judgment of the Judge in any such case (ο μη πιστευων ho mē pisteuōn already mentioned) while in 1 John 5:10 οτι ου πεπιστευκεν hoti ou pepisteuken gives the reason objectively (ου ou instead of μη mē) conceived as an actual case and no longer hypothetical. See John 1:12 for εις το ονομα eis to onoma with πιστευω pisteuō (believing on the name) and John 1:14 for μονογενους monogenous (only begotten) and also John 3:16. [source]
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος allos not ετερος heteros like αλλον Ιησουν allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
Condition of third class with εαν ean and present active subjunctive τεληι thelēi not used as a mere auxiliary verb for the future “will do,” but with full force of τελω thelō to will, to wish. See the same use of τελω thelō in John 5:40 “and yet ye are not willing to come” He shall know Future middle indicative of γινωσκω ginōskō Experimental knowledge from willingness to do God‘s will. See this same point by Jesus in John 5:46; John 18:37. There must be moral harmony between man‘s purpose and God‘s will. “If there be no sympathy there can be no understanding” (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God‘s will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. Of God Out of God as source. From myself Instead of from God. [source]
Rev., life-giving. Not merely living, but imparting life. Compare John 1:4; John 3:36; John 5:26, John 5:40; John 6:33, John 6:35; John 10:10; John 11:25; John 14:6. The period at which Christ became a quickening Spirit is the resurrection, after which His body began to take on the characteristics of a spiritual body. See Romans 6:4; 1 Peter 1:21. [source]