John 5:34

Joh 5:34. Παρὰ ἀνθρώπου, from man) even though it be John. [The matter is not to be referred to man, as the ultimate arbiter. Whatever I am, I am so, independently of the favour of human authority.—V. g.]—τὴν μαρτυρίαν, testimony) doing Me honour (comp. Joh 5:41, “I receive not honour from men”), in regard to you.—ταῦτα, these things) concerning John.—ἵνα, that) His earnest will regarding the salvation of men is hereby expressed.—ὑμεῖς, ye) who made so much of John. In antithesis to, I; it is your own interest which is at stake.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 5:34 . ἐγὼ δὲ οὐ … but for my part I do not depend upon a man’s testimony. In what sense is this to be taken? In Joh 3:11 λαμβάνειν τὴν μαρτυρίαν means “to credit testimony,” but this sense does not satisfy the present use. Grotius says, “Hic λαμβάνω est requiro , ut infra 41, 44, ubi in opposito membro ponitur ζητεῖν ut idem valens”. So too Lücke. Godet and Westcott prefer to emphasise the article, “ the testimony,” “the only real, infallible, unexceptionable testimony,” I do not accept from man. The sense is: You sent to John and he testified to the truth; but the testimony which! for my part accept and rely upon is not that of a man. The testimony which confirms Him in the consciousness that He is God’s messenger is not a human but a Divine testimony. ἀλλὰ ταῦτα λέγω but this I say, that is, this regarding the truth of John’s testimony I now mention ἵνα ὑμεῖς σωθῆτε , for your sakes, not for my own, that even on a man’s testimony you may be induced to believe.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 34. But I receive not testimony from man [only.] I have no need of John's testimony: the works that I do bear sufficient testimony to me, Joh 5:36.

But these things I say, c.] You believed John to be a prophet - a prophet cannot lie: he bore testimony that I am the Lamb of God, that beareth away the sin of the world, Joh 1:29 therefore, that ye may be saved by believing in me as such, I have appealed to John's testimony.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

34. I receive not testimony from men. Yet it was not in vain that God chose Christ to be a witness to him, and Christ himself declares, on another occasion, that the disciples

will be his witnesses. You shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth, (Acts 1:8.)

I reply, Christ avails himself of the testimony of John, not because he needs it, but so far as it is advantageous to us to receive from it some confirmation. Men borrow testimony from one another, because they cannot dispense with that assistance. The case is different with God and Christ. For if philosophers assert that virtue has no need of foreign aid, what has man in himself to lend support to the truth of God? And Christ immediately adds, that he produces the testimony of John on their account: these things I say that you may be saved. By this statement he means that it is not so much from a regard to himself as from a desire to promote the advantage of men, that he raises up the heralds of his Gospel by whom he testifies to us concerning his will. In this we see also a striking proof of his wonderful goodness, by which he regulates all things for our salvation. It is therefore our duty, on the other hand, to strive that the great care which he bestows in saving us may not be fruitless.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(34) But I receive not testimony . . .—There is no reason for changing the word. The substantive, and verbs from Joh_5:31, have been rendered by “witness,” and it is better to keep it here. The English also fails to give the article, and is therefore misleading. He did receive witness from men—had received witness from John—but this was not the witness upon which all was based. Its purpose was to lead them to Christ Himself, and He now refers to it, to show them its true position, that that purpose might be fulfilled.

But these things I say, that ye might be saved.—The emphasis of the clause should be placed upon the pronoun “ye.” The thought is, that our Lord does not refer to John’s witness for His own sake, but in order that they might be saved. He had a greater witness than that of John, but this they were not yet prepared to receive. They had received John for a season, and had rejoiced in his light. He refers to him now that that light may lead them to the true Source of Light. Some of those who had sent to the Baptist may now understand his words in a deeper sense than any which had come to them before, and may find in them words leading to salvation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

But I receive not testimony from man,.... He stood in no need of an human testimony, nor did he rest the truth of his deity and divine sonship thereon: he had other and greater testimonies to produce; as he needed not that any man should testify of man to him, he had no need that any man should testify of him; and if the testimony of men was received, as this of John could not well be objected to, the testimony of God is greater, and which he had; and therefore should not have mentioned John's for his own sake:

but these things I say, that ye might be saved; that is, he produced this testimony of John, who was a person of so great a character among them, that they might be induced by it to believe in him as the Messiah; and so be saved from that ruin and destruction, that would come upon their nation, city, and temple, for their rejection and disbelief of him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

34 But I receive not testimony from man: but these things I say, that ye might be saved.

Ver. 34. That ye might be saved] This was that which he sought in all his oracles and miracles. Salvation properly notes the privative part of our happiness; because it is easier to tell from what we are saved than to what.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I receive not testimony from men - I do not depend for proof of my Messiahship on the testimony of men, nor do I pride myself on the commendations or flattery of men.

But these things ... - “This testimony of John I adduce that you might be convinced. It was evidence of your own seeking. It was clear, full, explicited You ‘sent’ to make inquiry, and he gave you a candid and satisfactory answer. Had you believed that, you would have believed in the Messiah and been saved.” Men are often dissatisfied with the very evidence of the truth of religion which they sought, and on which they professed themselves willing to rely.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I receive not testimony from man, that is, not for my own sake; for otherwise he did receive testimony from man, Joh 15:27; Act 1:8. That must be truth, to which any one can give a true testimony. John by his testimony added nothing to me. I was what I am before John testified concerning me. I only spake of John’s testimony for your sake, that you might believe, and be saved.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

34. From man—John’s testimony as John’s, as a mere man, even though accepted and conceded by you, I do not receive. It is only God’s testimony through him, and not any mere human honour, that I can accept.

Ye might be saved—It is not a matter of man’s esteem, but of their own salvation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But I for my part receive not the witness which affirms my Sonship from a man; or, yet the witness which I receive is not from man. Some have given the stronger meaning of "take hold," or "snatch," or "strive after," to lambanw . But this is unnecessary, for emphasis is laid on the article, "the witness," which is real, infallible, convincing, commanding, must come from the highest source of all. Yet, though Christ cannot depend upon John"s testimony, it ought to have had weight with his hearers. It called them to repentance, to holy living, to faith in the Coming One. It discounted their pride in Abrahamic birth, and their false notions of race purity; it made personal and individual that which had been looked at as a national monopoly of privilege. Nay, more, it had testified that he was the "Lamb of God" and the "Son of God" and the "Bridegroom of the Church." Therefore he continued: Howbeit, these things I say I call attention to the sum total of his message, the testimony he bore to truththat ye may be saved; for all that John said was true. "John did no miracle: but all things that he said concerning Jesus were true". (Joh_10:41; see notes) If the Jews had accepted the testimony of John, they wound not now be cherishing angry and rebellious thought, and have been so blinded to the truth and reality of things.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But I have no need to receive, &c. But these things - Concerning John, whom ye yourselves reverence, I say, that ye may be saved - So really and seriously did he will their salvation. Yet they were not saved. Most, if not all of them, died in their sins.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

saved

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

34.] ‘I take not my testimony (the testimony to Me of which I have spoken) from man, but I mention John’s testimony that you may make the intended use of it, to be led to Me for salvation.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

34. But, try as was the witness of the Baptist, it is not that upon which Jesus relies. ἐγώ is in contrast with ὑμεῖς of the preceding. ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, “but the witness which I accept is not from man.” For τὴν μαρτυρίαν λαμβάνειν, of accepting testimony as adequate, cf. 3:11, 32. See 1Jn 5:9 εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ θεοῦ μείζων ἐστίν.

ἀλλὰ, “nevertheless”; although He did not rely upon the witness of John, He referred to it because it was of it that the Pharisees had made inquiry (1:19), and He would remind them of this. ταῦτα λέγω, “I say these things,” i.e. about the Baptist’s testimony, ἵνα ὑμεῖς σωθῆτε, “in order that you (who made inquiry) may be saved.” It was the final cause of the mission of Jesus, ἵνα σωθῇ ὁ κόσμος (see on 3:17 for σώζειν).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

But I [εγω δε] . Emphatic, in contrast with ye (ver. 33).

Receive [λαμβανω] . See on 3 32.

Testimony [την μαρτυριαν] . 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.

From man. Or from a man, with a primary reference to the Baptist. Rev. renders, the witness which I receive is not from man.

These things. With reference to the Baptist.

Ye may be saved. The ye [υμεις] , marking them as those who might be influenced by the inferior, human testimony; though they did not apprehend the divine testimony.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.