The chief Kohanim and the Zakenim of the people asked Yah'shuah by what authority he did the various things that he did, asking him who gave him the authority for doing the various things that he did.

Yah'shuah chose not to give them their answer immediately, but made his response to their question conditional on their first answering whether the baptism of Yahchanan was derived from man's authority or from heaven's authority.

Yah'shuah then proceeded to tell them a parable which witnessed against them, and in the process of so doing also revealed to them the source of Yahchanan's authority for undertaking the works that he did. For Yah'shuah stated that Yahchanan came to them IN THE WAY OF RIGHTEOUSNESS. In other words, Yah'shuah thereby implied that the source of Yahchanan's authority was heaven, and not men, for it is from heaven, Yahweh's throne, that righteousness comes forth, and not from men.

Yah'shuah hereby also taught us how to assess whether one who purports to preach Yahweh's words does so with Yahweh's authority or with human authority. For those who do indeed preach Yahweh's words and do Yahweh's works come in the way of righteousness. While those who do not come in the way of righteousness evidently do not have Yahweh's authority for undertaking the works that they do, the works of iniquity, but do so with human authority.

Yahchanan also testified that he who sent him to baptise in water told him that on the person he would see the Spirit descending, and remaining on him, he was the one who baptises in the Holy Spirit. Therefore, when he saw the Spirit descending out of heaven in the form of a dove, and remaining on Yah'shuah, he recognised Yah'shuah and testified that Yah'shuah was the Son of the Mighty One. And thus, by this testimony, he revealed to Yisrael that Yah'shuah was the Son of the Mighty One, the Lamb of the Mighty One, who takes away the sins of the world and baptises in the Holy Spirit.

It therefore appears that Yahchanan's baptismal authority came directly from Yahweh via his Spirit. For it is not recorded in the scriptures existing at the time of Yahchanan that the one whose voice would cry in the wilderness "Make straight the way of Yahweh" would also baptise in water. Nevertheless, the lack of scriptural authority for Yahchanan's baptism did not negate his authority from Yahweh for so baptising in water. For Yahweh does not need another witness to confirm his word or actions. He is the ultimate authority, and his word and actions prevail.

It should also be noted that it does not really make sense to insist that Yahweh confirm his words by his Spirit with scriptural words. For what really are scriptural words? Are they not Yahweh's words by his Spirit that have been recorded? And who is to say that Yahweh's words in Scripture are greater than Yahweh's words not recorded in Scripture? It should be noted that Yahweh's words are Yahweh's words, whether or not they are recorded in the scriptures. The important thing is to note that the words are Yahweh's. And once noted one should accord them due validity, whether they are in the scriptures or not.

Now, with respect to the existence of this lack of scriptural authority for the baptism of Yahchanan, how were the people to assess whether his baptism was of Yahweh or was of man?

It appears to me that as this was a matter they could not independently prove, seeing that it was not spoken of in the scriptures, neither had another prophet been raised to confirm that Yahchanan's baptism did indeed come from Yahweh, the people had to make their assessment based on the result of Yahchanan's baptism and his other fruits.

Yahchanan's other fruits were evidently of Yahweh, for he came in righteousness and preached against iniquity, preaching repentance from dead works. The balance was therefore in his favour with respect to his baptism, seeing also that his baptism did not draw anyone away from Yahweh, but was intertwined with his message of righteousness.

Verse 36 [of Yahchanan 5] shows that Yah'shuah had another witness, the very works that he did, the works the Father gave him to do. His performance of those works confirmed that the Father had indeed sent him, and therefore those works were a witness.

One might ask, how did these works confirm that the Father sent Yah'shuah? Had the Father previously stated that he would send one to accomplish the works that Yah'shuah accomplished, such that by Yah'shuah accomplishing those works it became evident to those who were familiar with the Father's words that he, the Father, had indeed sent Yah'shuah to accomplish those works? It is submitted that this is so, for in the scriptures the Father did indeed prophesy of the works to be performed by his prophet or servant whom he would send to so perform those works, even as confirmed by verse 39.

It should also be noted that these whom Yah'shuah termed unbelievers were not those who professed themselves to be unbelievers. No! They were those, as verse 39 shows, who searched the scriptures because they thought that in the scriptures they had eternal life. In other words, unbelievers include also those who search the scriptures. It therefore appears that the test of whether one is or is not a believer is whether or not one believes the scriptures! It is not enough to search the scriptures, even with the motive of seeking eternal life therein. One must also believe those scriptures, and show that belief by doing the things that need to be done as stated in those scriptures!

Yah'shuah therefore concluded, in verses 45 to 47, that he would not be the one to accuse the unbelieving Yahudim to the Father. The one who would indeed accuse them to the Father is the one on whom they had set their hope, even Moshe. For had they believed Moshe they would have believed Yah'shuah, for Moshe wrote of Yah'shuah. But if they do not believe the writings of Moshe how would they believe the Yah'shuah's words?

Likewise, it is not all who profess to believe Yah'shuah and search the scriptures that actually do indeed believe Yah'shuah. For Yah'shuah does indeed have his servants whom he has sent out to do the works he has given them. If one truly believes Yah'shuah's words, even as contained in the scriptures, one will indeed believe the words Yah'shuah's servants speak, words given to them by Yah'shuah via the Spirit of Yahweh and Yah'shuah. But if one does not really believe Yah'shuah, who spoke of his servants whom he would send, how will one believe these servants of Yah'shuah when they speak the words that Yah'shuah has given them?

Another clue for properly making this assessment, of works confirming the source of one's authority, is given in Yahchanan 3: 22-26, where there was some questioning between some Yahudim and Yahchanan's disciples concerning purification.

In the light shed above in the cases of Yaakov, Yisrael, Aharon and the Levites, it appears to be an attribute of Yahweh's way that prior to people entering into service to him they must indeed be purified or cleansed. While the detailed mode of cleansing in each of these examined cases was different, it appears that a common element was cleansing with water, especially of the garments.

In this light the baptism of Yahchanan is clearly seen to have been founded on Yahweh's way. For Yahchanan was preaching that the people depart from their sins, repent of their sins and iniquity, and commence doing righteousness, in preparation for being a chaste bride for Yah'shuah the bridegroom, the Lamb of the Mighty One. Therefore their cleansing with water, in their baptism, was preparatory to their service to Yahweh in living righteous lives devoid of sin.

It is therefore seen that even though there was not a specific scriptural reference speaking about the baptism of Yahchanan the Baptizer, his baptism of the people nevertheless fitted into Yahweh's dealings as recorded in Scripture. For those who were about to enter into Yahweh's service were indeed cleansed or purified with water. And as the people Yahchanan was preaching to, people who were repenting of their sins, were entering into service to Yahweh by living righteously and believing in Yah'shuah the Messiah, it was indeed appropriate that they be baptised with water signifying their cleansing or purification. Thus it is seen from the scriptural record that one could determine that Yahchanan's baptism was by heavenly authority rather than by human authority.

It should also be noted that a practice can indeed be instituted by heavenly authority even though a specific mention of it is not contained in the scriptures available at the time of the institution of the practice. In Yahchanan's case the institution of his baptism was by Yahweh through his Spirit communicating directly with Yahchanan. And so it can be in the case of other servants of Yahweh. Just because the scripture might not have recorded a specific practice in it does not exclude the institution of such a practice by a servant of Yahweh acting on heavenly authority.

Nevertheless, it should also be noted that whatever specific practice is instituted by heavenly authority will not contradict a practice that is clearly mentioned in the scriptures, for Yahweh does not contradict himself. Any newly instituted practice will therefore be seen to be in harmony with the existing scriptures, without contradicting them.

Yah'shuah then informed them that no one could go to him unless the Father drew that one to Yah'shuah.

Yah'shuah then quoted from Yeshayahu wherein it is written, "they shall all be taught by Yahweh". He proceeded to state that everyone who hears from the Father, and has learned from what one has heard from the Father, goes to him. But he then stated that he did not mean by his comments that some had seen the Father, and heard from him by virtue of having seen him. For only he who had come from heaven had seen the Father. He therefore implied that it was possible to hear from the Father without having seen the Father. How therefore can one hear from the Father yet not see him? Through the scriptural word? Through the Father communicating with such a one directly through his Spirit?

In verse 12 Yah'shuah stated of himself that he was the light of the world. And that anyone who followed him would not walk in darkness, but would have the light of life.

The Perushim therefore responded that his witness was not valid, as he testified of himself.

Yah'shuah responded in verse 14 by stating that even though he testified of himself his witness was still true. For he knew where he came from and where he was going. But the Perushim did not know where Yah'shuah came from; neither did they know where he was going.

Yah'shuah's comments therefore show that if one testifies of oneself one's witness is not automatically rendered invalid. Therefore one should not be disqualified as a valid witness for simply testifying about oneself.

Nevertheless, can one's own testimony about oneself be acceptable to others?

In verse 15 Yah'shuah told the Perushim that the manner they were judging was according to the flesh. He, on the other hand, judged no one. Nevertheless, even if he judges, his judgement is true, for he is not alone in his judgement, but he is with his Father, who sent him.

Yah'shuah here gives us a key to true judgement. True judgement is that which one enters into with the Father. For the Father's judgement is true. Also, Yah'shuah had in a previous discourse said that he does nothing of his own authority, but only replicates what he sees his Father doing and saying. Therefore, in his judgement, he only replicates the Father's judgement. That is why his judgement is true, for it is the Father's judgement, and the Father's judgement is true. Therefore, if we are to judge truly on a matter, we must seek out the Father's judgement on that matter and simply replicate his judgement. This is learning from Yah'shuah how we should judge matters.

In verse 17 Yah'shuah made reference to the provision of the law whereby the testimony of two truthful witnesses is considered valid. He then proceeded to inform the Perushim that there were indeed two witnesses who testified about him. One witness was himself. The other witness was his Father, who sent him.

Therefore if a man professes to come in Yahweh's name, thereby testifying about himself, and does not have another human witness to readily testify about him, his testimony about himself is not automatically rendered invalid. As he has professed to come in Yahweh's name, those seeking to assess the veracity of his testimony should simply go to Yahweh and seek Yahweh's testimony about such a man. For Yahweh's testimony is the ultimate testimony, and he does indeed testify about those who are sent by him.

Some might object to this statement, on the ground that Yahweh does not readily communicate with human beings, and therefore it is impractical to seek from him his testimony about a particular man who professes to come in his name.

It is clearly seen that such an objection has no grounding in the truth. For Yah'shuah himself said in an earlier discourse that no one goes to him unless the Father draws that individual. And those who sincerely desire to do the Father's will hear from the Father, and learn from him. They do not hear from him face to face, mouth to ear, such as when two human beings in close proximity communicate with one another. But the Father does indeed ensure that they nevertheless hear from him. These who hear from the Father and learn from him know those whom he has sent, for he reveals to them those whom he has sent. In this manner he revealed to those who sincerely sought to do his will, those whom he drew to Yah'shuah, that he had sent Yah'shuah.

Therefore those who object that the Father does not readily communicate with human beings, and that it is impractical to seek from him his testimony about a particular man who professes to come in his name, are simply witnesses against themselves. For in this they testify that the Father does not indeed communicate with them, and that they do not hear from the Father. Thereby showing that they do not sincerely desire to do the Father's will! It is therefore no surprise that the Father does not indeed communicate with such. If such desire to hear from the Father they must first sincerely desire to do the Father's will. Then they will both hear from him and learn from him. For he will reveal to them what is needful for them.

The man who had been blind also understood that there was a category of people that the Mighty One does not listen to - sinners. This suggests that he was familiar with the words of the Mighty One as contained in the scriptures. It should therefore be clear that the Mighty One does indeed speak to those who worship him, and do his will, through the scriptures. For it is in this manner that this man who had been blind appeared to have heard from the Mighty One. And it is through the scriptures that the Mighty One revealed his will to this man. We should therefore heed whatever the Mighty One tells us as recorded in the scriptures.

When the man who had been blind next had an encounter with Yah'shuah, as shown in verses 35 to 38 [of Yahchanan 9], he did not hesitate to believe in Yah'shuah as the Son of the Mighty One. For the Mighty One had already revealed to him the standing of Yah'shuah. Therefore, when he met Yah'shuah he readily believed.

We should therefore strive to believe Yahweh's words, including those he speaks to us through his prophets. We should also worship Yahweh, striving to do his will. For by so doing he communicates to us his words, and reveals to us appropriate knowledge, including knowledge of those servants of his that he has sent. So that we listen to his words by these servants of his whom he has sent.

But those who reject Yahweh's servants whom he has sent, rejecting Yahweh's words that he has given these servants of his to speak, reject Yahweh. It is therefore imperative that one worship Yahweh and strive to do Yahweh's will, such that Yahweh communicates with such a one, revealing to such a one the identity of his servants, such that such a one listens to his words which these servants of his speak in his name. For then such a one will not reject Yahweh's words, including those spoken by his servants whom he has sent.

It should also be noted that the Perushim and the Sofrim took themselves to be knowledgeable in the scriptures, and therefore in Yahweh's will. Nevertheless, when it came to ascertaining who were truly the servants of Yahweh, their knowledge was found to be wanting. For just as they failed to ascertain that Yahchanan was from the Mighty One, so also they failed to ascertain that Yah'shuah was from the Mighty One. And even when it became evident that these were indeed servants of Yahweh sent by Yahweh, they still refused to listen to them, rejecting the words these servants of Yahweh spoke in Yahweh's name. By so doing they rejected Yahweh's words.

It is noted that the reason why they rejected Yahweh's words, both those spoken by Yahweh's servants sent to them and also those contained in the scriptures, is that they did not sincerely seek to do Yahweh's will. They were not true worshippers of Yahweh. And as Yahweh knows the hearts of all men, and those who sincerely desire to worship him, he knew that these Perushim and Sofrim did not sincerely desire to do his will, and therefore did not sincerely worship him. He therefore did not communicate his words to them, and thereby did not reveal to them appropriate knowledge. As the desire of these unbelieving Perushim and Sofrim was to do the will of their father the devil, which is not compatible with Yahweh's will, Yahweh left them to their own hearts desires.

The lesson for us, therefore, is to strive to do Yahweh's will, worshipping him faithfully.

It should also be noted that verse 41 [of Yahchanan 10] states that Yahchanan did no signs. Nevertheless, he was a servant of Yahweh sent by Yahweh. Therefore it is evident that the performance of signs is not a definitive test in assessing whether or not an individual is a servant of Yahweh and has been sent by Yahweh. For Yahchanan indeed was a servant of Yahweh sent by Yahweh. What is noted is that Yahchanan came in righteousness and preached the words of Yahweh as given to him to preach. He also did the works of Yahweh as given to do, such as his baptism. The test of servants of Yahweh is therefore whether or not they do the Father's works, the works that the Father has given them to do. If one purporting to be a servant of Yahweh does the Father's works given to him to do, then such a one is indeed a servant of Yahweh. But if such a one does the works of the other father, Hasatan the devil, then such a one is not a servant of Yahweh, but simply masquerades as one.

In this context we need to be on the alert, and avoid making the error made by the unbelieving Perushim, Sofrim and Yahudim. For these professed to be Moshe's disciples, professing to believe Moshe's words, for Moshe's words originated with Yahweh. Nevertheless, on closer inspection, it is found that these unbelieving Yahudim did not believe Moshe's words, but rejected Moshe's words. For Moshe wrote that Yahweh would indeed raise a prophet like him from among the Yisraelites, and that Yahweh would indeed put Yahweh's words in the mouth of this prophet. All were therefore to listen to Yahweh's words that this prophet was to speak. Nevertheless, the unbelieving Yahudim both rejected this prophet and rejected Yahweh's words by this prophet, Yah'shuah. The unbelieving Yahudim were therefore not really Moshe's disciples. They really belonged to their father the devil, whose evil desires they sought to do.

Likewise we should not say that we are Yah'shuah's disciples, professing to believe Yah'shuah's words, while in reality rejecting Yah'shuah's words. For Yah'shuah himself stated that he did not teach his servants all things. Nevertheless, the Holy Spirit would indeed teach them all things. The Holy Spirit would also bring to their remembrance those things that he taught them. Therefore, when the Holy Spirit teaches all things, including those things that Yah'shuah did not teach, we should not reject the teaching of the Holy Spirit. For this teaching does not originate with the Holy Spirit, but originates with the Father, and is ratified by Yah'shuah's authority, the authority the Father has given to him. Therefore if we reject the teaching of the Holy Spirit we will be found to have rejected both Yah'shuah and his Father Yahweh, for the teaching of the Holy Spirit is from Yahweh and is ratified by Yah'shuah's authority.

It is also helpful to note how some believed in those servants whom Yahweh had sent, such as Yahchanan and Yah'shuah, while others, such as the unbelieving Yahudim, rejected these servants of Yahweh whom he sent. Those who believed accepted the revelation they received from the Father, for they heard from the Father, and learned from him. While those who did not believe did not receive this revelation from the Father. For they did not sincerely worship the Father, nor strive to do his will, but followed in the works of their father the devil. Therefore, those who received revelation from the Father, revelation that testified about the veracity of his servants whom he sent, such as Yahchanan and Yah'shuah, were those who sincerely worshipped the Father and sought to his will. They therefore heard from the Father, and learned from him. The Father therefore revealed both his servants and his will to them, that they may continue to grow in their worship of the Father by doing those things which he had sent his servants to speak to them.

So also will those who sincerely worship the Father, and sincerely desire and strive to do his will, hear from the Father and learn from him. The Father will and does reveal to them the teaching of the Holy Spirit. The Father will and does reveal to them his servants, whom he has sent. Therefore, when the Father has revealed to them both his servants whom he has sent, and the teaching of the Holy Spirit, they will both believe this teaching of the Holy Spirit, and also acknowledge that the servants whom Yahweh has sent have indeed been sent by him. They will believe the words originating from the Father and will do them.

But those who reject the teaching of the Holy Spirit, and also reject the servants of Yahweh, whom Yah'shuah has sent, will bear their own sin. These unbelievers, even though they profess to believe in Yah'shuah, do not belong to Yah'shuah, for they do not believe Yah'shuah's words. For Yah'shuah said that the Father would send the Holy Spirit in Yah'shuah's name to teach his servants all things, including those things that he did not teach them. Therefore, if one rejects the teaching of the Holy Spirit, and those servants of Yahweh who deliver this teaching, such a one rejects not only these servants of Yahweh who deliver this teaching, but rejects also the Holy Spirit, and rejects Yah'shuah, and rejects the Father. Such do not belong to Yahweh the Father and to Yah'shuah his Son, but belong to another father, the devil, in whom Yahweh's word does not reside.

It should also be remembered that Yah'shuah stated, as recorded in Mattityahu 12: 31-32, that those who blaspheme against the Holy Spirit, such as by rejecting or speaking against the Holy Spirit, will have no forgiveness, not in this age, nor in the age to come. Blasphemy against the Holy Spirit is an unpardonable sin, for it is a complete rejection of Yahweh and all pertaining to Yahweh.

It is therefore imperative that all who profess to believe in Yah'shuah believe the teaching of the Holy Spirit, and also acknowledge the servants of Yahweh who deliver this teaching.