Why is belief in Moses essential for understanding Jesus according to John 5:46? Key Passage (John 5:46-47) “For if you believed Moses, you would believe Me, because he wrote about Me. But since you do not believe what he wrote, how will you believe what I say?” Historical-Juridical Setting of John 5 In first-century Judea a claim had legal weight only when supported by at least two valid witnesses (Deuteronomy 19:15). In John 5 Jesus marshals four: (1) John the Baptist (v. 33), (2) His works (v. 36), (3) the Father’s voice (v. 37), and (4) “the Scriptures” (v. 39) summed up in “Moses” (vv. 45-47). Moses therefore stands as the final corroborating witness within Torah-defined jurisprudence. Reject that testimony and the courtroom is closed; no further evidence will persuade. Moses’ Writings as Messianic Testimony 1. Genesis 3:15—seed who crushes the serpent. 2. Genesis 12:3; 22:18—offspring of Abraham blessing all nations (Galatians 3:8 identifies this with the gospel). 3. Genesis 49:10—Shiloh, regal descendant of Judah. 4. Numbers 24:17—Star from Jacob. 5. Exodus 12—Passover lamb without blemish; Paul calls Christ “our Passover” (1 Corinthians 5:7). 6. Leviticus 16—Day of Atonement; Hebrews 9 applies it directly to Jesus. 7. Numbers 21:9—bronze serpent; Jesus cites it regarding His crucifixion (John 3:14-15). 8. Deuteronomy 18:15-18—“a Prophet like me”; Acts 3:22-23 and 7:37 affirm this prophecy finds its fulfillment in Jesus. Every major redemptive theme Jesus embodies already resonates in Torah. Belief in Moses = belief in these messianic trajectories. Typology: Moses Prefiguring Christ • Birth under threat of infanticide (Exodus 1 // Matthew 2). • Deliverer from bondage (Egypt // sin). • Mediator of covenant sealed by blood (Exodus 24:8 // Luke 22:20). • Forty-day fasts on mountain (Exodus 34:28 // Matthew 4:2). • Radiant glory (Exodus 34:35 // Matthew 17:2). • Intercessor willing to bear people’s judgment (Exodus 32:32 // 2 Corinthians 5:21). Typology is not literary embellishment; it is God-designed historical correspondence. Disbelief in the type obscures perception of the antitype. The Law as Pedagogue to Christ Galatians 3:24—“So the law became our guardian to lead us to Christ.” Moses exposes sin (Romans 3:20), institutes substitutionary sacrifice (Leviticus 17:11), and codifies holiness unattainable in human strength, thereby driving the honest sinner to seek a Redeemer. Canonical Unity and Jesus’ Hermeneutic Jesus never separates Torah from Prophets and Writings (Luke 24:27,44). All Scripture coheres around Him (John 5:39). Acceptance of Mosaic revelation constitutes the interpretive key; reject that, and the door to Christ remains shut. Archaeological Corroborations • Merneptah Stele (c. 1207 BC) confirms Israel’s presence in Canaan. • Mount Ebal altar (Adam Zertal, 1980s) matches Deuteronomy 27 cultic instructions. • Ketef Hinnom amulets (7th century BC) preserve priestly blessing from Numbers 6:24-26 identical to modern text. These findings undermine theories of late Torah invention and support Mosaic credibility. Consequences of Rejecting Moses 1. Loss of legal witness—Jesus’ claims appear unsupported. 2. Misreading of sacrifice—cross seems cosmic child abuse rather than fulfillment. 3. Moral relativism—sin loses definition, salvation loses relevance. 4. Eschatological ignorance—redemptive storyline collapses. Evangelistic Application Begin with the Ten Commandments, reveal sin, trace Passover and the Day of Atonement, then present Christ as the anticipated Lamb and High Priest. When the hearer concedes Moses, the gospel’s logic becomes irresistibly coherent. Conclusion Belief in Moses forms the theological, historical, legal, and moral substratum for recognizing Jesus as Messiah. John 5:46 is not a mere rebuke; it diagnoses the root of unbelief. Embrace Moses’ testimony and the person of Jesus steps forth with unavoidable clarity; dismiss it and the light of the world remains hidden in plain sight. |
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