39<\/strong>. Search the Scriptures<\/em> ] It will never be settled beyond dispute whether the verb here is imperative<\/em> or indicative<\/em>. As far as the Greek shews it may be either, ‘search,’ or ‘ye search,’ and both make sense. The question is, which makes the best sense, and this the context must decide. The context seems to be strongly in favour of the indicative, ye search<\/strong> the Scriptures<\/em>. All the verbs on either side are in the indicative; and more especially the one with which it is so closely connected, ‘and ye will not come.’ Ye search the Scriptures, and<\/em> (instead of their leading you to Me) ye are not willing to come to Me<\/em>. The tragic tone once more: see on Joh 1:5<\/span>. The reproach lies not in their searching, but in their searching to so little purpose. Jewish study of the Scriptures was too often learned trifling and worse; obscuring the text by frivolous interpretations, ‘making it of none effect’ by unholy traditions.<\/p>\n for in them ye think<\/em> ] ‘Ye’ is emphatic; because<\/strong> ye are the people who think<\/em>; it is your own opinion. Not that they were wrong in thinking that eternal life was to be found in the Scriptures; their error was in thinking that they, who rejected the Messiah, had found it. Had they searched aright they would have found both the Messiah and eternal life.<\/p>\n they are they<\/em> ] See on Joh 10:1<\/span>.<\/p>\n Search the scriptures – <\/B>The word translated search here means to search diligently or search anxiously. It was applied to miners, who search for precious metals – who look anxiously for the bed of the ore with an intensity or anxiety proportionate to their sense of the value of the metal. Compare the notes at Job 28:3<\/span>. It is applied by Homer to a lioness robbed of her whelps, and who searches the plain to trace out the footsteps of the man who has robbed her. It is also applied by him to dogs tracing their game by searching them out by the scent of the foot. It means a diligent, faithful, anxious investigation The word may be either in the indicative or imperative mood. In our translation it is in the imperative, as if Jesus commanded them to search the Scriptures. Cyril, Erasmus, Beza, Bengel, Kuinoel, Tholuck, DeWette, and others, give it as in the indicative: Chrysostom, Augustine, Luther, Calvin, Wetstein, Stier, Alford, and others, regard it as in the imperative, or as a command. It is impossible to determine which is the true interpretation. Either of them makes good sense, and it is proper to use the passage in either signification. There is abundant evidence that the Jews did search the books of the Old Testament. It is equally clear that all people ought to do it.<\/P> The scriptures – <\/B>The writings or books of the Old Testament, for those were all the books of revelation that they then possessed.<\/P> In them ye think ye have eternal life – <\/B>The meaning of this is: Ye think that by studying the Scriptures you will obtain eternal life. You suppose that they teach the way to future blessedness, and that by diligently studying them you will attain it. We see by this:<\/P> <\/p>\n The Bereans are commended for searching the Scriptures Act 17:11<\/span>; and Timothy is said from a child to have known the holy scriptures, which are able to make us wise unto salvation, 2Ti 3:15<\/span>. Early life is the proper time to search the Bible, for they who seek the Lord early shall find him.<\/P> They are they … – <\/B>They bear witness to the Messiah. They predict his coming, and the manner of his life and death, Isa 53:1-12<\/span>; Dan 9:26-27<\/span>, etc. See the notes at Luk 24:27<\/span>.<\/P><\/p>\n Verse 39. Search the Scriptures<\/B><\/I>] . This should be translated, not in the imperative<\/I>, but in the indicative<\/I> mood-thus, Ye search the Scriptures diligently<\/I>. That these words are commonly read in the imperative<\/I> mood is sufficiently known; but this reading can never accord well with the following verse, nor can the force and energy of the words be perceived by this version.<\/P> <\/P> The rabbins strongly recommend the study of the Scriptures. The Talmud, Tract. Shabbath<\/I>, fol. 30, brings in God thus addressing David: “I am better pleased with one day in which thou sittest and studiest the law, than I shall be with a thousand sacrifices which thy son Solomon shall offer upon my altar.”<\/P> <\/P> Perhaps the Scriptures were never more diligently searched than at that very time: first, because they were in expectation of the immediate appearing of the Messiah<\/I>; secondly, because they wished to find out allegories<\/I> in them; (see Philo<\/I>\ud83d\ude09 and, thirdly, because they found these scriptures to contain the promise of an eternal<\/I> life<\/I>. He<\/I>, said they, who studies daily in the law, is worthy to<\/I> have a portion in the world to come<\/I>, Sohar. Genes. fol. 31. Hence we may infer: 1st. That the Jews had the knowledge of a future<\/I> state<\/I> before the coming of Christ; and 2ndly. That they got that knowledge from the Old Testament Scriptures.<\/P> <\/P> The word , which might be translated, Ye search<\/I> diligently<\/I>, is very expressive. Homer, IL. xviii. l. 321, applies it to a lion<\/I> deprived of his whelps, who “scours the plains, and traces<\/I> the footsteps<\/I> of the man.” And in ODYSS. xix. l. 436, to dogs tracing<\/I> their game by the scent<\/I> of the foot<\/I>.<\/P> <\/P> In the Septuagint, the verb answers to the Hebrew chapash<\/I>, to search<\/I> by uncovering<\/I>; to chakar<\/I>, to search minutely<\/I>, to explore<\/I>; to chashaph<\/I>, to strip<\/I>, make bare<\/I>; and to mashash<\/I>, to feel, search<\/I> by feeling<\/I>. It is compounded of , I seek<\/I>, and , a<\/I> bed<\/I>; “and is, “says St. Chrysostom, “a metaphor taken from those who dig deep, and search for metals in the bowels of the earth. They look<\/I> for the bed<\/I> where the metal lies, and break every clod, and sift and examine the whole, in order to discover the ore.” Those who read the verse in the imperative<\/I> mood consider it an exhortation to the diligent study of the Sacred Writings. Search<\/I>; that is, shake<\/I> and sift<\/I> them, as the word also signifies: search narrowly, till the true force and meaning of every sentence<\/I>, yea, of every word<\/I> and syllable<\/I>, nay, of every letter<\/I> and yod<\/I> therein, be known and understood. Confer place<\/I> with place<\/I>; the scope<\/I> of one place<\/I> with that of another<\/I>; things going before<\/I> with things coming after<\/I>: compare word<\/I> with word,<\/I> letter<\/I> with letter<\/I>, and search the whole thoroughly. See Parkhurst,<\/I> Mintert<\/I>, and Leigh<\/I>.<\/P> <\/P> Leaving every translation of the present passage out of the question, this is the proper method of reading and examining the Scriptures, so as to become wise unto salvation through them.<\/P><\/p>\n Search the Scriptures; <\/B>the words may be read either imperatively (as our translation readeth them) or indicatively, You do search the Scriptures; that is, of the Old Testament, for the books of the New Testament were not at that time written; but as they had the books of the Old Testament, so they made use of them: Moses was read in the synagogues every sabbath day; and they (the Pharisees especially) were very well versed both in the law and the prophets. <\/P> For in them ye think ye have eternal life; <\/B>they did agree that the way of salvation and everlasting life was revealed unto them in the Holy Scriptures; nay, they did judge, that eternal life was to be obtained by their observation of the law. <\/P> They are they which testify of me:<\/B> they (saith our Saviour) are my principal testimony; he doth not only say, they testify, but they are they which testify.<\/I> No writings but those testify of me; I principally appeal to them to give you an account of me. <\/P> <\/p>\n 39-42. Search the scriptures,<\/B>c.”In the Scriptures ye find your charter of eternal life gosearch them then, and you will find that I am the Great Burden oftheir testimony; yet ye will not come to Me for that life eternalwhich you profess to find there, and of which they tell you I am theappointed Dispenser.” (Compare Act 17:11<\/span>;Act 17:12<\/span>). How touching andgracious are these last words! Observe here (1) The honor whichChrist gives to the Scriptures, as a record which all have a right<\/I>and are bound<\/I> to searchthe reverse of which the Church ofRome teaches; (2) The opposite extreme is, resting in the mere Book<\/I>without the living Christ,<\/I> to direct the soul to whom is itsmain use and chiefest glory.<\/P><\/p>\n Search the Scriptures<\/strong>,…. The writings of Moses, and the prophets, which were of divine inspiration and authority, and are often appealed unto by Christ, and his apostles, for the truth of what they delivered; and were the standard of faith, and the test of doctrines; and therefore to be searched diligently into, for finding divine knowledge and improvement in it, and for the trial of doctrines. The words may be rendered in the indicative, as an assertion, “ye do search the Scriptures”: the Jews had the sacred oracles committed to them, and these they read, not only their kings, princes, and judges, but the common people, who brought up their children to the reading of them, and instructed them in them: and besides this, these writings were read, and expounded publicly in their synagogues every sabbath day; and at this time especially these records were examined, and particularly those of them which respected the Messiah, since there was now a general expectation of him: and certain it is, that the chief priests, Scribes, and elders, or the sanhedrim, were very much versed in the Scriptures, and could readily refer to those which concerned the Messiah; see an instance of this in Mt 2:4<\/span>;<\/p>\n for in them ye think ye have eternal life<\/strong>; not the doctrine of eternal life, nor the promises of it, nor the way to it; though all these are contained in them, and pointed out by them: for though life and immortality are brought to light by the Gospel, and the promise of eternal life belongs to the covenant of grace, and the way of life and righteousness by Christ is manifested without the law, and not by it; yet there is much of the Gospel, and an exhibition of the covenant of grace, and its promises, and Christ, the way of life, is directed to typically by the tree of life, and the brazen serpent, and other things in those writings. But the meaning here is, that they imagined, by having these writings in their hands, and by their reading them, and hearing them expounded every sabbath day, they should obtain and inherit everlasting life: hence they call r the law eternal life, and say s concerning the reading of it, that<\/p>\n “he that begins to read in the book of the law is obliged to bless after this manner: blessed be he that has chosen us above all nations, and hath given us his law.–And he that finishes blesses after him in this manner: blessed is he who hath given us his law, the law of truth, and has planted “eternal life” in the midst of us.”<\/p>\n This was an opinion of theirs: so the Persic version reads, “for such is your opinion”; and though this was a very vain one, yet it shows what a very high opinion they had of the Scriptures: and now to these our Lord appeals as witnesses for him, and against which they could not object, upon their own principles:<\/p>\n and they are they which testify of me<\/strong>; as they do of his proper deity and divine sonship, calling him Jehovah, God, the mighty God, and the Son of God; and of his offices as prophet, priest, and King; and of his incarnation of a virgin; and of the tribe, family, and place of his birth; of the miracles which he should work; of the treatment he should meet with from men; of his sufferings and death; of the circumstances leading on to them, and attending them; as his riding on an ass into Jerusalem, the betraying him by one of his familiar acquaintance, the selling him for thirty pieces of silver, the spitting upon, and scourging him, giving him gall for his meat, and vinegar for his drink, and parting his garments, and casting lots for his vesture, and the crucifixion of him, and that between two thieves; and of his burial, resurrection from the dead, ascension to heaven, and session at the right hand of God, and of his future coming to judgment.<\/p>\n r Zohar in Gen. fol. 100. 3. s Maimon. in Misn. Megilla, c. 4. sect. 1.<\/p>\n Ye search <\/B> (<\/SPAN><\/span>). Proper spelling as the papyri show rather than <\/SPAN><\/span>, the old form (from <\/SPAN><\/span>, search) as in 7:52<\/span>. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” ( <\/SPAN><\/span>, clearly indicative), supports the indicative rather than the imperative. Besides, Jesus is arguing on the basis of their use of “the Scriptures” ( <\/SPAN><\/span>). The plural with the article refers to the well-known collection in the Old Testament (Matt 21:42<\/span>; Luke 24:27<\/span>). Elsewhere in John the singular refers to a particular passage (John 2:22<\/span>; John 7:38<\/span>; John 10:35<\/span>).<\/P> In them ye have eternal life <\/B> ( <\/SPAN><\/span>). Indirect assertion after <\/SPAN><\/span> without “ye” expressed either as nominative (<\/SPAN><\/span>) or accusative (<\/SPAN><\/span>). Bernard holds that in John <\/SPAN><\/span> always indicates a mistaken opinion (John 5:45<\/span>; John 11:13<\/span>; John 11:31<\/span>; John 13:29<\/span>; John 16:20<\/span>; John 20:15<\/span>). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation.<\/P> These are they <\/B> ( <\/SPAN><\/span>). The true value of the Scriptures is in their witness to Christ (of me, <\/SPAN><\/span>). Luke (John 24:27<\/span>; John 24:45<\/span>) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. <\/P> <\/p>\n Search [] <\/SPAN><\/span>. Rev., rightly, ye search. Jesus is appealing to a familiar practice of which for in them ye think is explanatory. See 1Pe 1:11<\/span>; Rom 8:27<\/span>; 1Co 2:10<\/span>; Rev 2:23<\/span>. <\/P> The scriptures [ ] <\/SPAN><\/span>. Literally, the writings; possibly with a hint at the contrast with the word (ver. 38). <\/P> They [] <\/SPAN><\/span>. Those very scriptures.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Search the scriptures; <\/strong>(ereunate tas graphas) “You all search the Scriptures,” to learn, not just to judge, but to comprehend them and me, my identity as the Star out of Jacob, The virgin-born one, that prophet you are to heed in all things, etc., Num 24:17<\/span>; Isa 7:14<\/span>; Deu 18:16-18<\/span>.<\/p>\n 2) “For in them ye think ye have eternal life: <\/strong>(hoti humeis dokeite en autais zoen aionion echein) “Because you all think or suppose that in them you continually have, hold, or possess eternal life,” by keeping their rites, forms, and ceremonies, Mar 7:1-12<\/span>; Mat 5:20<\/span>; Rom 10:1-4<\/span>. The indicative idea of “you all are searching” conveys the idea the these Jews were sincerely trying to find ways to work out their own salvation, Rom 11:6<\/span>; Eph 2:9<\/span>; Tit 3:5<\/span>.<\/p>\n 3) “And they are they which testify of me.”<\/strong> (kai ekeinai eisin hai marturousai peri emou) “And those are the ones testifying (as prophetic witnesses) concerning me,” if you could only understand and interpret their prophetic testimony, Act 10:43<\/span>; Rev 19:10<\/span>.<\/p>\n 39. Search the Scriptures. We have said that the statement which Christ formerly made — that he has the Father for a witness in heaven — refers to Moses and the Prophets. Now follows a clearer explanation; for he says that that testimony is to be found in the Scriptures. He again reproves them for their foolish boasting, because, while they acknowledged that they had life in the Scriptures, they perceived nothing in them but the dead letter. For he does not absolutely blame them for seeking life in the Scriptures, since they were given to us for that end and use, but because the Jews thought that the Scriptures gave them life, while they were widely opposed to its natural meaning, and — what is worse — while they quenched the light of life which was contained in them; for how can the Law bestow life without Christ, who alone gives life to it? <\/p>\n Again, we are taught by this passage, that if we wish to obtain the knowledge of Christ, (109) we must seek it from the Scriptures; for they who imagine whatever they choose concerning Christ will ultimately have nothing instead of him but a shadowy phantom. First, then, we ought to believe that Christ cannot be properly known in any other way than from the Scriptures; and if it be so, it follows that we ought to read the Scriptures with the express design of finding Christ in them. Whoever shall turn aside from this object, though he may weary himself throughout his whole life in learning, will never attain the knowledge of the truth; for what wisdom can we have without the wisdom of God? Next, as we are commanded to seek Christ in the Scriptures, so he declares in this passage that our labors shall not be fruitless; for the Father testifies in them concerning his Son in such a manner that He will manifest him to us beyond all doubt. But what hinders the greater part of men from profiting is, that they give to the subject nothing more than a superficial and cursory glance. Yet it requires the utmost attention, and, therefore, Christ enjoins us to search diligently for this hidden treasure. Consequently, the deep abhorrence of Christ which is entertained by the Jews, who have the Law constantly in their hands, must be imputed to their indolence. For the lustre of the glory of God shines brightly in Moses, but they choose to have a vail to obscure that lustre. By the Scriptures, it is well known, is here meant the Old Testament; for it was not in the Gospel that Christ first began to be manifested, but, having received testimony from the Law and the Prophets, he was openly exhibited in the Gospel. <\/p>\n (109) “ Si nous voulons avoir cognoissance de Christ.” <\/p>\n THE WITNESS OF THE SCRIPTURES<\/strong><\/p>\n Text 5:39-47<\/strong><\/p>\n 39<\/strong><\/p>\n Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me;<\/strong><\/p>\n 40<\/strong><\/p>\n and ye will not come to me, that ye may have life.<\/strong><\/p>\n 41<\/strong><\/p>\n I receive not glory from men.<\/strong><\/p>\n 42<\/strong><\/p>\n But I know you, that ye have not the love of God in yourselves.<\/strong><\/p>\n 43<\/strong><\/p>\n I am come in my Fathers name, and ye receive me not: if another shall come in his own name, him ye will receive.<\/strong><\/p>\n 44<\/strong><\/p>\n How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not?<\/strong><\/p>\n 45<\/strong><\/p>\n Think not that I will accuse you to the Father: there is one that accuseth you, even Moses, on whom ye have set your hope.<\/strong><\/p>\n 46<\/strong><\/p>\n For if ye believed Moses, ye would believe me; for he wrote of me.<\/strong><\/p>\n 47<\/strong><\/p>\n But if ye believe not his writings, how shall ye believe my words?<\/strong><\/p>\n Queries<\/strong><\/p>\n a.<\/p>\n Why did the Jews search the Scriptures?<\/p>\n b.<\/p>\n Why would Jesus not accuse them?<\/p>\n c.<\/p>\n Where did Moses write concerning Jesus?<\/p>\n Paraphrase<\/strong><\/p>\n You are searching the Scriptures because you think you have eternal life through searching them; and these very Scriptures which you search so diligently are testifying of Me. But still, you are not willing to come unto Me so that you might have eternal life. The glory of men is not My motive in making these claims to deity, but I know you do not receive Me because you do not have the love of God in your hearts. I have come with the authority and nature of My Father, and you do not receive me, but if another come in his own authority and seeking the glory of men, you will accept him. How is it possible for you to believe, seeing that you are always seeking approval from one another, and not the approval of the only true God? Do not think that I will accuse you before the Father, for Moses, the very person upon whom you have built your hopes, he is the one accusing you. If you really believed Moses you would believe in Me, for he wrote concerning Me. But if you do not believe what Moses wrote concerning Me in the Scriptures, how can you believe what I say?<\/p>\n Summary<\/strong><\/p>\n The incomparable and irrefutable witness of the Scriptures is called to testify to the deity of Jesus. This same testimony also produces judgment upon the unbelieving Jew.<\/p>\n Comment<\/strong><\/p>\n The Greek verb eraunte (search) of Joh. 5:39<\/span> may be interpreted two ways. It may be either in the indicative mood (mood of stating a fact) or in the imperative mood (mood of command). The verb has been translated both Ye are searching the scriptures . . . and Search the scriptures . . . The context, however calls for the indicative mood rather than the imperative for the following reasons: (a) They were searching the Scriptures for a reason, e.g., because ye think, etc. . . . which would preclude the necessity for a command for them to search the scriptures. (b) Jesus is basing His whole argument as to their unbelief on their perverted use of the Scriptures. (c) The practice of the-Jews at that time was to study each word minutely, and to build absurd mystical and allegorical interpretations around these word studies.<\/p>\n With all their diligent searching, their tedious allegorical interpretations, and their rote memorization of the Law, the Jews rejected the Messiah when He came to them. There are at least two reasons for this: (a) Their minds were made up as to what the Messiah must be before they read the Scriptures. Then they read the prophecies and perverted them to conform to their prejudiced ideals. (b) They were Bibliolatrists (Bible worshippers): they worshipped the words of the Bible. The Bible should NOT be worshipped. Jesus Christ is the Way, the Truth and the Lifethe Bible is merely the INSPIRED RECORD of Gods revelation. The true function of the Scripture is expressed by Jesus Himself, These are they which testify concerning me. Only when we have the Scriptures in our minds and written on our hearts (cf. Heb. 8:10<\/span>)only when they bring us into a personal relationship of trust and obedience to the Person of Christ do we have life from them, Entrance into the promises of Gods Word comes by the free gift of God, but only to those who have become sons of God through the adoption covenant recorded in the New Testament, i.e., the plan of salvation.<\/p>\n Joh. 5:40<\/span> very definitely shows salvation to be more than a passive acceptance of a soverign, irresistable grace of God. Jesus affirms the free will of man. Man is partially responsible for his own eternal destiny (cf. Joh. 7:17<\/span>; Joh. 8:44<\/span>).<\/p>\n Jesus rebuked the Jews for their superstitious and fruitless searching of the Scriptures in Joh. 5:39-40<\/span>. The Jews then probably reasoned: He is angry because we did not give Him our praise and approval for healing on the Sabbath. Jesus anticipates their reasoning and answers, I receive not the glory of men. What the Lord is saying is this, I am not making these claims to deity and doing these works for ambitions sake (to win the applause of men). I am claiming deity and showing you your error because I want to save you (cf. Joh. 5:34<\/span>). The statement of Joh. 5:41<\/span> does not mean that we should refuse to praise the name of Christ. Christs motive in doing His works and making His claims was not selfish glory-seeking, but deep self-sacrificing love. This very sacrificial motive, however, earned for Him exaltation from God and praise from men (cf. Php. 2:5-11<\/span>).<\/p>\n What was the real reason for their failure to acknowledge Him as the Messiah? It was not that He was a praise-seeker. The real reason was their lack of the love of God in their hearts (cf. 1Jn. 2:5<\/span>; 1Jn. 4:7-9<\/span>; Rom. 5:5-8<\/span>). They had no real spiritual knowledge of God or love for Gods will and purpose; thus it was impossible for them to recognize the presence of God in Christ.<\/p>\n Joh. 5:43<\/span> shows the correctness of the statement of Joh. 5:42<\/span> (complete lack of fellowship of the Jews with Gods will). Jesus came in the effulgence of Gods glory and was the very image of His substance, but they rejected Him. If a mortal comes in his own authority, patterning his programs after their desires, they will receive him. Jesus may have had in mind all the false Christs and insurrectionists who came before Him, and would come after Him (cf. Act. 5:36-37<\/span>). The worldling offers men a comparatively easy and glorious path to fame or satisfaction. Jesus offers only the strait (confined) and humiliating road to satisfaction.<\/p>\n The root of their unbelief was their earthly idea of glory, what they could win or bestow. This incapacitated them from seeing the glory of Christ, which was divine and heavenly, which men could not give or remove (The Expositors Greek Testament). According to Joh. 5:44<\/span> the Jews made the praise and glory of men their goal and standard. So long as they sought only the praise of men and measured themselves by human comparisons it was impossible for them to believe (cf. 2Co. 10:12<\/span>) . . . they were, by such action, without understanding. In order to trust in the mercy of God and believe His promises one must need to believe in God. One can only need to believe in God when one has compared himself with God and has seen his lost estate. The next step one must take is to desire the approval, or praise, of God and His salvation. The Jews were not interested in Gods approval (cf. Mat. 6:1<\/span> ff; Mat. 23:5<\/span>; Joh. 12:43<\/span>).<\/p>\n Jesus says in Joh. 5:45<\/span>, Do not complacently suppose that in rejecting Me you have done away with the possibility of being accused before God! The very Moses in whom you base your hopes will accuse you through his writings, for he prophecied of My deity which you have rejected. The Greek word kategoreso has been translated accuse here. It is a composite of kata (against) and agoreuo (speak in the public assembly), hence, bring a public accusation against. We have the English word categorize from this word.<\/p>\n Jesus would not need to condemn or accuse them for their rejection of Him, since the prophecied Messiah of the Pentateuch would cause their esteemed Moses to condemn them. In spite of their claiming to be the disciples of Moses (Joh. 9:28<\/span>), they did not believe his writings.<\/p>\n Joh. 5:46<\/span> is another of the numerous places where Jesus bears witness to the fact that Moses was the author of some portion of the Scriptures, and further that Moses prophecied concerning the Christ. In other instances, Jesus establishes Moses as the author of the Pentateuch (cf. Luk. 24:44<\/span>).<\/p>\n If they had believed Moses they would have believed Him (Joh. 5:46<\/span>). The converse is now given if they believe not the words Moses has written how shall they believe the words of Jesus? If they could not believe Moses words, and seek the approval of God how could they believe the words of Christ which came to them without the recommendation of use and age?<\/p>\n That which had been the greatest advantage and privilege of the Jew (cf. Rom. 3:1-4<\/span>) became their accuser and condemner (cf. Rom. 2:1-29<\/span>). Knowledge carries with it responsibility. The greater ones privilege or position is, the greater is the responsibility and condemnation for failure (Jas. 3:1<\/span>).<\/p>\n Quiz<\/strong><\/p>\n 1.<\/p>\n Is Jesus commanding them to search the Scriptures, or merely stating the fact that they do so, in Joh. 5:39<\/span>?<\/p>\n 2.<\/p>\n Give two reasons why the Jews could not come to Jesus even though they searched the Scriptures diligently.<\/p>\n 3.<\/p>\n How does Joh. 5:40<\/span> refute the doctrine of irresistible grace?<\/p>\n 4.<\/p>\n In what way does Christ not seek the praise of men?<\/p>\n 5.<\/p>\n Why do they receive one who comes in his own name, but not Jesus Who came in the name of the Father?<\/p>\n 6.<\/p>\n How does Moses accuse the Jews?<\/p>\n 7.<\/p>\n Give two Scripture references which show the greater the position, the greater the responsibility.<\/p>\n SPECIAL STUDY NO. 3<\/strong><\/p>\n Christianity stands or falls with the deity of Jesus. The Fourth Gospel is vigorously attacked by hostile critics because it so plainly declares the deity of Jesus of Nazareth. The unbeliever assumes that once he has destroyed the historicity of Johns Gospel, he has destroyed the deity of Jesus, since the remainder of the New Testament (according to the unbelieving critic) makes no such claims as the Gospel of John. THE DEITY OF JESUS<\/strong><\/p>\n by LaDonna Woods I.<\/p>\n The Son of Man<\/p>\n This was Jesus favorite name for Himself. It occurs about seventy times in the Gospels: Matthew, 30 times; Mar. 5:1-43<\/span> times; Luke, 25 times; Joh. 10:1-42<\/span> times.<\/p>\n It was used in Dan. 7:13-14<\/span>; Dan. 7:27<\/span> as name for the coming Messiah. Jesus adoption of it is thought to have been equivalent to a claim of Messiahship.<\/p>\n He also carried this title with Him to heaven (Act. 7:56<\/span>).<\/p>\n II.<\/p>\n The Son of God <\/p>\n Jesus called Himself the Son of God in Joh. 5:25<\/span>. John tells us in Joh. 5:18<\/span> that the Jews sought to kill Him because he not only broke the Sabbath, but also called God His own Father, making himself equal with God. Three times Jesus categorically said, I am the Son of God: Mar. 14:61-62<\/span>; Joh. 9:35-37<\/span>; Joh. 10:36<\/span>.<\/p>\n III.<\/p>\n Expressions of Himself that can be predicated only of deity:<\/p>\n A.<\/p>\n I am the Way the Truth and the Life (Joh. 14:6<\/span>).<\/p>\n B.<\/p>\n I am the door; by Me if any man enter in he shall be saved and shall go in and out, and shall find pasture (Joh. 10:9<\/span>).<\/p>\n C.<\/p>\n No man can come unto the Father but by Me (Joh. 14:6<\/span>).<\/p>\n D.<\/p>\n I am the Bread of Life (Joh. 6:35<\/span>; Joh. 6:38<\/span>).<\/p>\n E.<\/p>\n I am the Life (Joh. 11:25<\/span>; Joh. 14:6<\/span>).<\/p>\n F.<\/p>\n I am the Resurrection (Joh. 11:25<\/span>).<\/p>\n G.<\/p>\n He that believes on Me shall never Die (Joh. 11:26<\/span>).<\/p>\n H.<\/p>\n I am the Messiah (Joh. 4:25-26<\/span>).<\/p>\n I.<\/p>\n Before Abraham was I am (Joh. 8:58<\/span>).<\/p>\n J.<\/p>\n Father, glorify Me with the glory I had with Thee before the world was (Joh. 17:5<\/span>). (a clear declaration of His pre-incarnate existence).<\/p>\n K.<\/p>\n He that has seen Me has seen the Father (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
We introduce here a term paper written by Miss LaDonna Woods, student at Ozark Bible College. Her paper is a very comprehensive and well-organized compilation of facts gathered from many sources. The author gratefully acknowledges Miss Woods permission to reproduce the study. The reader will notice that Christs deity is asserted and substantiated throughout the entire New Testament.<\/p>\n
I. CLAIMS OF JESUS<\/p>\n