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THE LIGHT THAT PEOPLE FAILED TO RECOGNIZE

John 8:12–20 (contd)

WHEN Jesus made his claim to be the light of the world, the scribes and Pharisees reacted with hostility. That claim would sound even more astonishing to them than to us. To them it would sound like a claim – as indeed it was – to be the Messiah, and, even more, to do the work that only God could do. The word light was specially associated in Jewish thought and language with God. ‘The Lord is my light’ (Psalm 27:1). ‘The Lord will be your everlasting light’ (Isaiah 60:19). ‘By his light I walked through darkness’ (Job 29:3). ‘When I sit in darkness, the Lord will be a light to me’ (Micah 7:8). The Rabbis declared that the name of the Messiah was Light. When Jesus claimed to be the light of the world, he was making a claim than which none could possibly be higher.

The argument of this passage is difficult and complicated, but it involves three strands.

(1) The Jews first insisted that a statement such as Jesus made could not be regarded as accurate because it was backed by insufficient witness. It was, as they saw it, backed by his word alone; and it was Jewish law that any statement must be founded on the evidence of two witnesses before it could be regarded as true. ‘A single witness shall not suffice to convict a person of any crime or wrongdoing in connection with any offence that may be committed. Only on the evidence of two or three witnesses shall a charge be sustained’ (Deuteronomy 19:15). ‘On the evidence of two or three witnesses the death sentence shall be executed; a person must not be put to death on the evidence of only one witness’ (Deuteronomy 17:6). ‘No one shall be put to death on the testimony of a single witness’ (Numbers 35:30). Jesus’ answer was twofold.

First, he answered that his own witness was enough. He was so conscious of his own authority that no other witness was necessary. This was not pride or self-confidence. It was simply the supreme instance of the kind of thing which happens every day. Great surgeons are confident in their own verdicts. They do not need anyone to support them; their witness is their own skill. Great lawyers or judges are sure of their own interpretation and application of the law. It is not that they are proud of their own knowledge; it is simply that they know that they know. Jesus was so aware of his closeness to God that he needed no other authority for his claims than his own relationship to God.

Second, Jesus said that in point of fact he had a second witness, and that second witness was God. How does God bear witness to the supreme authority of Jesus? (a) The witness of God is in Jesus’ words. No man could speak with such wisdom unless God had given him knowledge. (b) The witness of God is in Jesus’ deeds. No man could do such things unless God was acting through him. (c) The witness of God is in the effect of Jesus upon men and women. He works changes in people which are obviously beyond human power to work. The very fact that Jesus can make bad people good is proof that his power is not simply a man’s power, but God’s. (d) The witness of God is in the reaction of men and women to Jesus. Wherever and whenever Jesus has been fully displayed, wherever and whenever the cross has been preached in all its grandeur and its splendour, there has been an immediate and overwhelming response in people’s hearts. That response is the Holy Spirit of God working and witnessing in the hearts of men and women. It is God in our hearts who enables us to see God in Jesus.

Jesus dealt in this way with the argument of the scribes and Pharisees that his words could not be accepted because of inadequate witness. His words were in fact backed by a double witness, that of his own consciousness of authority and that of God.

(2) Second, Jesus dealt with his right to judge. His coming into the world was not primarily for judgment; it was for love. At the same time, people’s reaction to Jesus is in itself a judgment; if they see no beauty in him, they condemn themselves. Here Jesus draws a contrast between two kinds of judgment.

(a) There is the judgment that is based on human knowledge and human standards and which never sees below the surface. That was the judgment of the scribes and Pharisees; and, in the last analysis, that is any human judgment, for in the nature of things we can never see below the surface.

(b) There is the judgment that is based on knowledge of all the facts, even the hidden facts, and that can belong only to God. Jesus claims that any judgment he passes is not a human one; it is God’s – because he is one with God. Therein lies at once our comfort and our warning. Only Jesus knows all the facts. That makes him merciful as no other can ever be; but it also enables him to see the sins in us which are hidden from the eyes of others. The judgment of Jesus is perfect because it is made with the knowledge which belongs to God.

(3) Last, Jesus bluntly told the scribes and Pharisees that they had no real knowledge of God. The fact that they did not recognize him for who and what he was provided the proof that they did not. The tragedy was that the whole history of Israel had been designed so that the Jews should recognize the Son of God when he came; but they had become so involved with their own ideas, so intent on their own way, so sure of their own conception of what religion was that they had become blind to God.