Witnesses to Jesus (5:30-47)

With little effort do we understand and appreciate the concept of a witness in a court case. Every news outlet and social media feed appear to be aware of and have an opinion on Robert Mueller’s report and General Attorney Barr’s conclusion concerning President Trump and alleged Russian interference with the 2016 presidential elections.

Message 26 | | May 19, 2019

With little effort do we understand and appreciate the concept of a witness in a court case. Every news outlet and social media feed appear to be aware of and have an opinion on Robert Mueller’s report and General Attorney Barr’s conclusion concerning President Trump and alleged Russian interference with the 2016 presidential elections.

My purpose in mentioning this case is not to offer an opinion about the investigation or President Trump. I simply wanted to draw your attention to the numbers. Sean Rossman, of USA Today, reported the following numbers.

34 people indicted as a result of Mueller’s investigation. 19 lawyers employed by the special counsel’s office. 40 FBI agents, intelligence analysts, forensic accountants and other staff assisted in the investigation. More than 2,800 subpoenas with an average of four per day. Nearly 500 search warrants. 500 witnesses interviewed. $25 million in posted costs as of February.[1]

I dare say, most people were not wanting to get called in as a witness to the Mueller investigation. Yet witnesses are extremely important. As well, the quality of the witnesses is very important.

Now imagine with me, the first century Twitter feed or Breaking News for the Jerusalem Post in 30 AD. “Jesus, an Uneducated Galilean, Claims to be Messiah and Equal with God.” As the story unfolds, we find ourselves in Jerusalem. We’ve heard the amazing news that Jesus has just healed a lame man that had been at the pool of Bethesda for 38 years.

The context of Jesus offering witnesses. Due to Jesus’ healing on the Sabbath (), the religious leaders confronted Jesus about his “breaking the Sabbath.” In this conversation, Jesus makes statements that “make him equal with God” (). As a result, the religious leaders “were seeking all the more to kill him.” Therefore, out of some deference to the Jews, Jesus offers witnesses that confirm the statements concerning his deity ().

Witnesses for Jews sake, not Jesus. Jesus does not offer these witnesses out of a personal need to prove himself, as if his statements would be untrue without the witnesses. In , Jesus acknowledges, “even if I bear witness about myself, my testimony is true.” Verse 34 in chapter 5, as well, seems to indicate that Jesus offers these witnesses for other people, not because he personally needs them. This does, however, appear to conflict with 5:31, where John writes, “If I alone bear witness about myself, my testimony is not true.” Therefore, his statement in chapter five must be for the sake of argument. Jesus secedes their position about requiring additional witnesses and offers a handful of additional witnesses. John the Baptist, who they acknowledged as a prophet, attest to Jesus’ deity, all Jesus works attest to his deity, and God the Father through the Scriptures attest to Jesus’ deity.

Jews did require additional witnesses. The Mishnah acknowledges that “a person cannot give testimony in his own behalf,” but even if “a man slave or a girl slave” have witnesses “they are believed.”[2] Therefore, out of deference to the Jews, Jesus offers them witnesses.

Purpose Statement. Accept the responsibility of being a witness to the deity and transforming power of Jesus Christ.

John the Baptist (5:33-35). The apostle John desires, throughout his gospel, to offer the reader witnesses to the deity of Christ. We were confronted by the first witness in chapter one. “There was a man sent from God, whose name was John. He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light. 9 The true light, which gives light to everyone, was coming into the world” ().

Jesus reminds the Jews of a witness to himself that had been accepted by even some of their religious leaders. John the Baptist, as one of the most significant human witnesses to Jesus’ deity, proclaimed repentance and pointed others to Jesus.

Isenheim Altarpiece. Between 1512 and 1516 Matthias Grunewald painted the “Isenheim Altarpiece” which many consider to be his masterpiece. The painting consists of many components and fully opens up to display even more. While closed, the center portion of the painting depicts a crucifixion scene. Mary Magdalene weeps at the foot of the cross while John the apostle comforts and holds the grieving and fainting mother of Jesus, Mary. John the Baptist stands alone to Jesus’ left.

Of everything going on in the painting, John’s pointed finger and facial expression, or maybe lack of, first grabbed my attention. John appears emotionless in contrast to the figures on the other side of the painting. Ironically, while John the Baptist’s figure first grabbed my attention, this figure seems to be the least dramatic in the whole painting. He offers no drama so as to draw attention to himself. Instead, he simply points to the crucified Savior. One author, in his exploration of Grunewald’s masterpiece, characterized John the Baptist as one “who wears the expression of a calm and fearless ascetic that possesses a knowledge of predestination, where grief has no meaning.”[3]

Grunewald scrawls on the painting behind John the Baptist, in Latin, his proclamation, “He must increase and I must decrease.”

On the right, John the Baptist assumes his biblical role as a contemporary prophet heralding the Messiah. Since John was dead by the time of the Crucifixion, his appearance here works both as a foil to the human mourners at the left and as a witness standing outside natural time and space whose miraculous appearance invites a deeper understanding. With a tranquil though serious demeanor, he points out the hidden divinity of Christ with the inscription, ``He shall increase, but I will decrease.'' [4]

Jesus’ own works (5:36). When Jesus says, “the very works I am doing bear witness about me” (5:36), he probably primarily refers back to the miraculous healing he had just performed, that being the healing of the lame man at the pool of Bethesda. Yet John considers this miracle to be one of the many signs that Jesus performs throughout John’s gospel.

(1) Turning water into wine in Cana (2:1-11). Jesus reveals himself not only to be God but as well the long-awaited Messiah who would be characterized by lavishly providing for His people. (2) Healing an official’s son in Capernaum (4:46-54). Christ reveals his ability to overpower sin and heal disease. (3) Healing an invalid at the Pool of Bethesda (or Bethsaida) in Jerusalem (5:1-18). In this narrative, Jesus heals a completely disabled and helpless man, and in so doing reveals his ability to overcome our sinfulness and brokenness and heal our spiritual sickness and bondage. (4) Feeding the 5,000 near the Sea of Galilee (6:5-14). Jesus reveals not that he can simply multiply bread but that he can satisfy the hunger of our souls. (5) Walking on the water of the Sea of Galilee (6:16-21) in which Jesus displays his power over nature. (6) Healing a blind man in Jerusalem (9:1-7). Similar to the invalid at the pool of Bethesda, who only was healed physically, this blind man displays the spiritual condition of all mankind. Jesus, in this sign, heals not only his physical blindness but as well his spiritual blindness, once again displaying his ability to restore broken and spiritually blind people. (7) Raising dead Lazarus in Bethany (11:1-45). In heightened fashion, John leaves the most jaw dropping sign to the end of his list of seven signs. Christ has progressively displayed his power over sickness, nature, and sin. In this last of the seven signs John reveals that Jesus is “the resurrection and the life.” Christ is the source of eternal life. In similar fashion, Christ will raise us up, not to die again as Lazarus did, but to live eternally.

The Father, through the Scriptures, corroborated by Moses (5:37-47). My initial overview of the passage revealed three separate witnesses in verses 37-47. (1) In verse 37, we are told that “the Father who sent me has himself borne witness about me.” (2) In verse 39, we are told that the Scriptures “bear witness about me.” (3) And, in verse 46, John writes, “For if you believed Moses, you would believe me; for he wrote of me.”

Upon further inspection, I hesitantly offer that the three of these witnesses work in harmony with one another, offering the reader one witness. The Father witnesses by means of the Scriptures which are corroborated by Moses.

John writes, in verse 37, that the Father bears witness concerning Jesus but doesn’t initially explain how the Father bears witness. Commentators offer many possibilities. I offer three, even though there are a few others. Barclay considers that God’s witness “refers to the unseen witness of God in the heart of every individual,” [5] and Pink proposes that “the witness which the Father had borne to His Son through the prophets during Old Testament times.”[6] In no way do I dismiss these men, but I do want to move past them to what appear to be the most prominent interpretations.

First, God bore witness of Jesus through Jesus’ works. Many (if not a majority) of commentators contend that the Father’s method of witness is through the works of Jesus. Barnes writes, “The Father himself—hath borne witness of me . . . By the miracles which Jesus had wrought, and of which he was conversing.”[7] Michael’s argues that the conjunction in verse 37 “does not introduce a testimony in addition to that of Jesus’ works, but draws a conclusion from it. The testimony of Jesus’ works is the testimony of His Father.[8] These commentators are not alone. Kostenberger and Carson agree. Kostenberger writes, “Jesus also invokes his works . . . as testimony given to him by the Father.”[9] While it would obviously be true that the Father did reveal the deity of Christ through Christ’s works and while I reticently disagree with so many respected commentators, I would like to propose an alternative.

Second, God’s voice at Jesus’ baptism and the descending of the Spirit. It is likely that many of us read these verses and our minds jump back to the moment when God spoke from heaven at Jesus’ baptism. Chrysostom believed that John was pointing back to Jesus baptism. He wrote, “Where did He “bear witness of” Him? In Jordan: “This is My beloved Son, in whom I am well pleased” (); hear Him.”[10] The Apostle John as well mentions the descent of the Spirit earlier in his Gospel when he writes in the first chapter.

And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ ( ESV).

Once again, the Father did attest to the divine nature and purpose of Jesus at Jesus’ baptism, but this is unlikely John’s intent. (1) Primarily, if John’s intent was to use the baptism as one of his primary witnesses, likely he would have mentioned the event in his Gospel, but he doesn’t. As well, John describes the Father’s witness, in verse 37, as “His voice you have never heard.”

Pink. The majority of the commentators refer this to the baptism of Christ, when the Father’s voice declared, “This is my beloved Son, in whom I am well pleased.” But we scarcely think this is correct. Immediately following, our Lord went on to say, “Ye have neither heard his voice at any time, nor seen his shape.” What, then, would be the force of Christ here appealing to the Father’s witness at the Jordan if these detractors of His had not heard that Voice?[11]

Finally, God witnesses to man through His Scriptures. Following the initial thought that the Father, the Scriptures, and Moses were three distinct witnesses, a number of questions led me to think the natural flow of the passage indicates that the Father’s witness is through the Scriptures. Verse 37 doesn’t offer the manner in which the Father bears witness but instead offers ways in which the Father does not bear witness. The Father doesn’t bear witness through his voice or a form of some kind. Jesus then berates these religious leaders with not having the word abiding within them, and then concludes the thought with “And it is they that bear witness about me” (). Bruce Milne agrees with this perspective and writes in his commentary, “This reference is preceded by an illusion to the Father: ‘You have never heard his voice nor seen his form’ (37). By implication the unseen God has spoken and disclosed himself in the written Scriptures.” [12] The early church Father, Chrysostom as well holds this opinion. He writes, “He referreth them [the Jews] to the Scriptures, showing that from them cometh the Father’s testimony.”[13]

The importance of the Scriptures as a witness. Jesus acknowledges that the Jews had read the Scriptures. The Jews believed that eternal life was within the Scriptures. The problem? They read the Scriptures wrongly. They came to the Scriptures with an already established opinion and looked to Scripture to prove their opinions. “They did not humbly learn a theology from Scripture; they used Scripture to defend a theology which they themselves had produced.”[14] Sadly, we struggle approaching Scripture in a similar fashion. We, along with the Jews, too often approach Scripture looking for proof text, yet our study is “unfruitful because [we are] not looking for Christ in the Scriptures.”[15]

Isn’t the value (or at least effectiveness) of a witness somewhat dependent on that person’s opinion of the witness? The witnesses that Jesus mentions here would have been meaningful to Jews. They respected John the Baptist, the Father, the Scriptures, and Moses. But, how does this work today? Are we supposed to use these same witnesses to prove Jesus deity to people today? Most people don’t even accept the reality of these witnesses. What is the timeless value of this passage?

I don’t believe that John is offering the modern reader the list of witnesses to be used in present day evangelism. John did not intend to encourage us to convince someone today of Jesus’ deity by offering them the witness of John the Baptist. And, while the Father revealing himself through the scriptures is obviously still the most valid witness, Moses’ writings are highly unlikely to make the same impact today as they would have to the Jewish audience to whom Jesus was speaking.

So then, what do we do with such a passage? I would imagine that most of us present this morning are not in need of proofs for Jesus deity. We are already convinced. So, if we don’t need these proofs, and we are not to use the same exact witnesses to convince people today, what are we to do with this passage?

John was a lamp who bore witness. John the Baptist was considered a shining lamp, and we are considered to “lights of the world” likened to “a city set on a hill [that] cannot be hidden” (). Paul offers additional insight into this analogy in Ephesians. “For at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true).” Therefore, the timely application for us is found in verse 11. We are to “take no part in the unfruitful works of darkness” which is a negative way to say that we are to take part in the righteous works of the light, and we are to as well expose the unfruitful works of darkness ().

John was a lamp

Believers are a light, shining in the darkness ()

Let your light shine by good deeds and exposing darkness

Christ’s miracles bore witness

Christ’s transformative work in our lives bears witness

Reveal and share

how Christ has transformed you

The Father bore witness through the Scriptures

The Father continues to bear witness through the Scriptures

Show Christ in the Scriptures

John was a lamp who bore witness. John the Baptist was considered a shining lamp, and we are considered to “lights of the world” likened to “a city set on a hill [that] cannot be hidden” (). Paul offers additional insight into this analogy in Ephesians. “For at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true).” Therefore, the timely application for us is found in verse 11. We are to “take no part in the unfruitful works of darkness” which is a negative way to say that we are to take part in the righteous works of the light, and we are to as well expose the unfruitful works of darkness ().

Typically, believers are more comfortable with the first half of that verse than they are the second half. We understand and appreciate the command to “take no part in the unfruitful works of darkness,” but exposing darkness is a little more challenging and requires a bit more resolve and boldness.

Not taking part in the unfruitful works of darkness looks like our striving for righteousness. Exposing the darkness results in graciously yet confidently standing on and verbalizing Scriptures understanding of our sinfulness and our hope in Christ.

Not taking part in the unfruitful works of darkness looks like holding to the orthodox view of the Gospel. Exposing the darkness results in verbalizing the gospel to people who are living in that darkness.

Not taking part in the unfruitful works of darkness looks like not having an abortion. Exposing the darkness results in our speaking out against abortion.

Not taking part in the unfruitful works of darkness looks like not being racist. Exposing the darkness results in speaking out against racism, whether it’s from the extreme left with their anti-Semitism or the extreme right with their white supremacy.

Not taking part in the unfruitful works of darkness looks like not participating with the sexual revolution. Exposing the darkness results in our willingness to state that the sexual revolution is destroying homes, that same sex marriage is unbiblical, that homosexuality is a sin, that the solution to gender dysphoria is not transgenderism but understanding God’s creative and unique design of men and women.

Not taking part in the unfruitful works of darkness looks like our holding fast to the truths of Scripture and a biblical understanding of God. Exposing the darkness results in vigorously contending for the faith in a public arena that is becoming more and more secular.

With that said, let me add a couple qualifying statement. (1) Exposing the darkness does not justify being a jerk. Those who tend to be most comfortable with exposing the darkness tend to be the least helpful in doing so. (2) We shouldn’t expect everyone to expose the darkness in our preferred manner. Our relationships and personalities are likely going to affect how this exposing manifest itself. (3) Just because it’s uncomfortable doesn’t mean we shouldn’t do it.

Christ’s works bore witness. Moments ago, I offered you an overview of the 7 signs in John’s Gospel. These signs were offered by the apostle John as proof of the deity of Jesus. Remember, John wrote all his gospel as evidences to prove that Jesus is the Messiah so that the reader will believe and have life. We can easily follow John’s logic for the witnesses and signs he chooses to share in his gospel. Yet, I struggle wondering whether John’s intent was for us to use those same signs in our modern presentation of Jesus works.

Let’s play this out for a moment. If I were to attempt to prove to an unbeliever today that Jesus is the Messiah because he healed a lame man at the pool of Bethesda nearly 2,000 years ago, what do you imagine would be the response? Is the healing of the lame man evidence of Jesus’ divine power? Absolutely. Is this miracle/sign likely to convince someone today? Highly unlikely.

Reality. John’s signs and “I Am” statements reinforce Jesus deity to those of us who already believe in Jesus and accept that the Bible is authoritative. Yet, John’s gospel was written to unbelievers. John offered evidences for Jesus’ deity by sharing stories of how he transformed people’s lives. While, we can and should share these same stories to unbelievers today. We should as well display and share the stories of how Christ has transformed us. In us, Jesus has taken spiritually lame and blind and dead people and has transformed them, healed them, and given them life. We are evidences of Jesus transformative power.

Just a moment ago, I read to you in which Jesus acknowledges believers as lights in the world. Jesus goes on to explain to what end we are to be lights. “Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (). Additionally, in 1 Peter, after Peter proclaims the excellencies of the gospel by which we have been saved, he outlines a number of imperatives. Be sober minded (1:13). Be holy (1:16). Conduct yourselves with fear (1:17). Love one another earnestly (1:22). Proclaim the excellencies of Him who called you out of darkness (2:9). Simply put, due to the transformative power of the Gospel, live transformed lives. For what purpose? “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation” (). Our holy and changed lives are evidences to the transformative power of Christ.

The Father bore witness through the Scriptures, corroborated by Moses. While we will unlikely use Moses as a corroborating witness for people today, little has changed with this witness. The Father continues to bear witness to the deity and power of Christ through the Scriptures. The Holy Spirit still uses the Scriptures to illuminate the broken and darkened minds of spiritually dead people. Through his Word, the Spirit convicts unbelievers () and transforms believer’s hearts. Paul wrote to the Thessalonians, “our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction” (). In addition, Isaiah wrote, “so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it” ().

Let me more fully develop what I initially hinted at just a moment ago. If we read the Scriptures and don’t see Christ, we’ve missed the point. Similarly, to the Jewish religious leaders, we can look to Scripture as an encyclopedia, offering a personal list of self-help clichés and proof text for our own hobbyhorse. While it is true that scripture is practical and Scripture does offer text which support and reinforce certain moral standards and expectations. But, first and foremost, Scripture intends to reveal Christ.

Barclay. There is only one proper way to read the Bible—to read it as all pointing to Jesus Christ. Then many of the things which puzzle us, and sometimes distress us, are clearly seen as stages on the way, a pointing forward to Jesus Christ, who is the supreme revelation and by whose light all other revelation is to be tested. . . . The function of the Scriptures is not to give life but to point to him who can.[16]

[1] Sean Rossman, “Nearly 500 witnesses, 675 days: The Mueller investigation by the numbers,” (USA Today, March 24, 2019) Accessed May 17, 2019. https://www.usatoday.com/story/news/politics/2019/03/24/mueller-report-trump-campaign-investigation-numbers/3263353002/

[2] Neusner, The Mishnah, 382.

[3] Mark Baker, “An In-Depth Exploration of Matthias Grunewald's Isenheim Altarpiece.” Accessed May 15, 2019. http://www.jakebaker.com/essays/isenheim.htm

[4] Baldwin, Robert (2010) "Anguish, Healing, and Redemption in Grünewald's Isenheim Altarpiece," Sacred Heart University Review: Vol. 20 : Iss. 1 , Article 5. Accessed May 15, 2019. Available at: http://digitalcommons.sacredheart.edu/shureview/vol20/iss1/5

[5] Barclay, The Gospel of John, 1:229.

[6] Pink, Exposition of the Gospel of John, 279.

[7] Barnes, Notes on the New Testament: Luke and John, 237.

[8] Michaels, The Gospel of John, 329.

[9] Andreas J Köstenberger, A Theology of John’s Gospel and Letters: Biblical Theology of the New Testament (Grand Rapids, MI: Zondervan, 2009), 209; Carson, The Gospel According to John, 262. “The witness the Father bears to Jesus in Jesus’ works is of course indirect. But, Jesus insists, this same Father has himself testified concerning me. The personal nature of this divine witness to the Son is clear; the precise referent is not. The reference is probably not to the Father’s witness to Jesus in the Scriptures, since they are not explicitly introduced until v. 39.”

[10] Saint Chrysostom: Homilies on the Gospel of St. John and Epistle to the Hebrews, 14:146.

[11] Pink, Exposition of the Gospel of John, 278–79.

[12] Bruce Milne, The Message of John, The Bible Speaks Today (Downers Grove, IL: InterVarsity Press, 1993), 101.

[13] Saint Chrysostom: Homilies on the Gospel of St. John and Epistle to the Hebrews, 14:146.

[14] Barclay, The Gospel of John, 1:231.

[15] Milne, The Message of John, 101.

[16] Barclay, The Gospel of John, 1:231.

Witnesses to Jesus (5:30-47)

Three witnesses

Bridging the Gap