What is Truth?

What is Truth?


Posted by Clark Bates
January 21, 2016

    What is truth?  This question, that continues to rest in the minds of millions worldwide, was posed, or more properly stated, approximately 2 millennia ago in a Roman villa on the Eve of a globally monumental occurrence.  Allow me to set the scene for you:  A Jewish agitator is brought before a Roman governor, seemingly on trial for his life, but as the battle of wits ensues, who is actually on trial becomes less clear.  In the discourse of John 18:28 - 19:16, Pontius Pilate and Jesus of Nazareth engage in a dialogue that brings to fruition the ultimate message of the Fourth Gospel.  Central to this message is the nature of truth.  Truth (αλήθεια in the Greek) is said to  not only be the reason for which Jesus has come into the world, but also the identifying characteristic of those who belong to His kingdom.  The emphasis placed on truth by John is indispensable to the message he wishes to develop and is crucial to the ultimate answer of Pilate's ill-fated question.

Truth in the writings of John

          When asked if He is a king, Jesus responds that for this reason He has come into the world, "that I might testify to the truth" and that, "Everyone who is of the truth listens to my voice."  In his climactic and telling response, Pilate states, more so than asks, "What is truth?", subsequently leaving and revealing where he stands in the face of eternity.  To properly grasp John's intention we must consider the Evangelist's purpose in emphasizing truth.

          Truth (αλήθεια) is used quite frequently in the apostle's writings.  Twenty-five times it is used in John's gospel; 20 times in his epistles; The adjective forms of "truth" occur 40 times: gospel 23 times; epistles 7 times; Revelation 10 times. The adverb appears 8 times (7 times in his gospel and once in 1 John).[1]  Beginning at the prologue, it is shown that the "only Son" of the Father is full of grace and truth (John 1:14,17); the true worshiper worships God in spirit and in truth (John 4:23-24); the truth will make you free (John 8:32); Jesus is the way, the truth and the life (John 14:6); the Spirit of Truth will lead you into all truth (John 16:13; cf. 14:17; 15:26, 1 John 4:6; 5:6); God's Word is truth (John 17:17); Jesus prays that the Father will sanctify them in the truth (John 17:17,19);  and for this reason [Jesus] came into the world, to bear witness to the truth (John 18:37; cf. 5:33).

          Likewise, John's concept of "doing the truth", especially as seen in contrast with the Pharisees not "doing the law" in John 7:19, can be closely paralleled to Proverbs 12:22 in which it is written that "those who do the truth are [the Lord's] delight."  The Proverbs passage is primarily concerned with faithfulness to God, just as truth, or firm and abiding faithfulness, is the heart of the matter in John 3:21.  John's concept of "doing the truth" is rooted in the Old Testament expression, "steadfast love and faithfulness" but given a Christological focus as faithful action which endures and is necessarily bound to the historical person of Jesus Christ, especially to be understood in terms of faith in him.

          In possibly the most staggering use of "truth" by the Evangelist, John 8:30-47 places the word on the lips of Jesus no less than seven times.  The prevalent theme linking each of these usages is the word of Christ.  Truth, as it comes from Christ, cannot be understood in the sense of properly interpreting the written word or the Law, but in the unique sense as direct revelation of God's truth as it has been heard directly from God.  In John 8:32 . . . .  "Knowing the truth"  and being "set free by the truth" are conditional upon "remaining in the word of Christ." But Jesus' statement in these two verses also signifies more than conditional dependency in a sequence of events.  To remain firm in Christ's word is virtually the same as to know the truth.[2]  In this fashion, the Apostle has taken obedience to the law and re-appropriated it to obedience with Christ.  While not contrasting the law against the grace of Christ, the clear message is that Jesus is the fulfillment of the Law, making obedience to Christ the ultimate obedience to the Jewish Law.

          There can be no clearer moment in the Fourth Gospel at which the identification of Jesus with "truth" can be seen than in 14:6.  Here the Lord states, “I am the way, and the truth, and the life."  Jesus says this responding to the apostle Thomas' question regarding how the twelve can know the way to the Lord's destination.  As is characteristic of the Lord, rather than respond to the disciple's crass desire for a road map, he points out that the way to the Father has been realized in Him, His words and His actions.  It is not enough to conclude that Jesus is merely saying that he speaks the truth in this passage.  "John is saying more than that Jesus proclaims the truth. . . to say that he is the truth means. . . that he belongs to God . . . in Jesus God has become quite personally audible and that through the encounter with this truth that has appeared personally, salvation is to be imparted to men."[3]  When the Lord tells Thomas that he is the way, it is because he is truth. 

          Given the experiences recorded by John and all that has culminated to this farewell address, both the Lord's followers and the Gospel readers are meant to see that Jesus' personification of "truth" transcends mere words or deeds.  He is the truth because he is the supreme revelation of God.[4]   He is truth par excellence. To know truth and to have life beyond the grave are the great aspirations of humankind and only in Jesus can these deepest of all human longings be fulfilled, for he, in his very essence, is truth and life.[5]

Truth Between Jesus and Pilate

          "Everyone on the side of truth listens to me (John 18:37b)."  This closing statement hearkens back to the author's extended opening (John 1.12), and mirrors the language of the Good Shepherd discourse (John 10:1-5).  Those that receive the truth of God are the children of God, just as those who are His sheep hear the voice of their Shepherd.  This moment of dialogue, masterfully woven by the author, sets Pilate on edge.  "He makes Pilate palpably uncomfortable.  For in truth, it is not Jesus who is on trial but rather Pilate. . ."[6]  It is in this moment that the Roman governor must decide between darkness and light.  The line has been drawn, and it is but for him to react.

          The truth Jesus speaks of is the cross.  The fulfilling work of God's eternal plan set forth before the foundations of the world.  Even though this moment takes place chronologically before the crucifixion, the moment has been foreshadowed for years.  It has been underlying every message and sign, and John has sought to develop each stage with increasing clarity, culminating in this moment.  It can justifiably be asked how Pilate can be expected to make any response in light of Jesus' ministry, given that this is their first and last exchange.  The governor stands in the presence of the Light.  He has spoken to the incarnate Word of God.  He has seen enough to be able to make an educated choice.

          What is truth?  This derogatory statement, issued from the procurator's lips is often seen less as a question and more as an end note to a conversation he has ceased to enjoy.  Certainly the swift exit that follows is a clear indicator that Pilate had no intention of seeking an answer.  Given the political life of Pilate and the typical happenings of Greco-Roman politics, it is likely that the governor only found that which was pragmatic to be any type of truth.  Those things which best suited his needs and aided him in his positioning within Caesar's cabinet would be his standard.  It is possible that for this reason, Pilate capitulated to the Jewish leadership, given their direct challenge in John 19:12;15.

          The ultimate irony seen in its fruition here between Pilate and Christ is that not only is the very answer to Pilate's half-hearted question soon to be revealed by his subsequent verdict, but it is embodied in the very One to whom the question is posed.  Not unlike the misunderstanding of the Jews in John 7:25-31, the reader is drawn to almost laughable levels at the disheartening display of ignorance before them.  For, in John, the message of Jesus is that "truth is not a matter of contemplation or speculation or something to be attained by mental or bodily exercises, but it is something to be received and obeyed, or rejected and disobeyed."[7]  In his moment of decision, the governor, like the rest of the unbelieving world, stands at the precipice, deciding between truth and falsehood, life and death.  In his ignorance he chooses falsehood, as is revealed by his departure, disclosing exactly on which side he stands (18:37).

Conclusion

          The overarching theme of truth, it's Hebrew and Hellenistic origins, and its explanation revealed in the person and work of Jesus Christ is clear.  The climactic moment between Pilate and Jesus is nothing less than the climactic moment faced by every human being.  All are faced with the very decision of listening to the Voice of Truth or exiting His presence in dismissive fashion, left to their own ignorance. The question rests on each of us, just as it did Pilate.  Truth exists and it can be known.  It can be known through the person of Jesus Christ and his indwelling of your life.  What will you do with this truth?

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[1]Dennis R. Lindsay, "What is Truth? Aleqeia in the Gospel of John," Restoration Quarterly 35, no. 3 (1993): 129.

[2]Ibid., 139.

[3]Leon Morris, Jesus is the Christ: Studies in the Theology of John, (Grand Rapids: Eerdmans, 1989), 119.

[4]D.A. Carson, The Gospel According to John, (Grand Rapids: Eerdmans, 1991), 491.

[5]Andreas J. Kostenberger, John, Baker Academic Commentary Series, (Grand Rapids: Baker Academic, 2004), 430.

[6]Andreas J. Kostenberge, John, (Grand Rapids: Baker Academic, 2004), 529.

[7]Jackayya, Concordia, 174.