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Teks -- John 5:1-47 (NET)

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Konteks
Healing a Paralytic at the Pool of Bethesda
5:1 After this there was a Jewish feast, and Jesus went up to Jerusalem. 5:2 Now there is in Jerusalem by the Sheep Gate a pool called Bethzatha in Aramaic, which has five covered walkways. 5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. 5:4 [[EMPTY]] 5:5 Now a man was there who had been disabled for thirty-eight years. 5:6 When Jesus saw him lying there and when he realized that the man had been disabled a long time already, he said to him, “Do you want to become well?” 5:7 The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, someone else goes down there before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat and walk.” 5:9 Immediately the man was healed, and he picked up his mat and started walking. (Now that day was a Sabbath.) 5:10 So the Jewish leaders said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” 5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat and walk’?” 5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place. 5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders that Jesus was the one who had made him well.
Responding to Jewish Leaders
5:16 Now because Jesus was doing these things on the Sabbath, the Jewish leaders began persecuting him. 5:17 So he told them, “My Father is working until now, and I too am working.” 5:18 For this reason the Jewish leaders were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. 5:19 So Jesus answered them, “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise. 5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes. 5:22 Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son, 5:23 so that all people will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him. 5:24 “I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned, condemned, but has crossed over from death to life. 5:25 I tell you the solemn truth, a time is coming– and is now here– when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son authority to execute judgment, because he is the Son of Man. 5:28 “Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice 5:29 and will come out– the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 5:30 I can do nothing on my own initiative. Just as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the one who sent me.
More Testimony About Jesus
5:31 “If I testify about myself, my testimony is not true. 5:32 There is another who testifies about me, and I know the testimony he testifies about me is true. 5:33 You have sent to John, and he has testified to the truth. 5:34 (I do not accept human testimony, but I say this so that you may be saved.) 5:35 He was a lamp that was burning and shining, and you wanted to rejoice greatly for a short time in his light. 5:36 “But I have a testimony greater than that from John. For the deeds that the Father has assigned me to complete– the deeds I am now doing– testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people have never heard his voice nor seen his form at any time, 5:38 nor do you have his word residing in you, because you do not believe the one whom he sent. 5:39 You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me, 5:40 but you are not willing to come to me so that you may have life. 5:41 “I do not accept praise from people, 5:42 but I know you, that you do not have the love of God within you. 5:43 I have come in my Father’s name, and you do not accept me. If someone else comes in his own name, you will accept him. 5:44 How can you believe, if you accept praise from one another and don’t seek the praise that comes from the only God? 5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. 5:46 If you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses wrote, how will you believe my words?”
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Bethzatha a pool located in Jerusalem near the Sheep Gate
 · Hebrew Language an ancient Jewish language used in the Old Testament
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Jews the people descended from Israel
 · John a son of Zebedee; younger brother of James; the beloved disciple of Christ,a relative of Annas the high priest,a son of Mary the sister of Barnabas, and surnamed Mark,the father of Simon Peter
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law
 · Sheep Gate the gate in the wall of Jerusalem on northeastern corner,a gate into Jerusalem
 · sheep gate the gate in the wall of Jerusalem on northeastern corner,a gate into Jerusalem


Topik/Tema Kamus: Jesus, The Christ | Temple | Sabbath | JESUS CHRIST, 4C1 | Miracles | Life | God | JOHANNINE THEOLOGY, 1 | AUTHORITY IN RELIGION | Bethesda | Son of God | Power | ESCHATOLOGY OF THE NEW TESTAMENT, VI-X | Unbelief | Resurrection | SON OF GOD, THE | BATH; BATHING | IMMORTAL; IMMORTALITY | BED; BEDCHAMBER; BEDSTEAD | CHILDREN OF GOD | selebihnya
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Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Lightfoot , PBC , Haydock , Gill

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Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 5:1 - After these things After these things ( meta tauta ). John is fond of this vague phrase (Joh 3:22; Joh 6:1). He does not mean that this incident follows immediately. He...

After these things ( meta tauta ).

John is fond of this vague phrase (Joh 3:22; Joh 6:1). He does not mean that this incident follows immediately. He is supplementing the Synoptic Gospels and does not attempt a full story of the work of Jesus. Some scholars needlessly put chapter 5 after chapter 6 because in chapter 6 Jesus is in Galilee as at the end of chapter 4. But surely it is not incongruous to think of Jesus making a visit to Jerusalem before the events in chapter 6 which undoubtedly come within a year of the end (Joh 6:4).

Robertson: Joh 5:1 - A feast of the Jews A feast of the Jews ( heortē tōn Ioudaiōn ). Some manuscripts have the article (hē ) "the feast"which would naturally mean the passover. As ...

A feast of the Jews ( heortē tōn Ioudaiōn ).

Some manuscripts have the article (hē ) "the feast"which would naturally mean the passover. As a matter of fact there is no way of telling what feast it was which Jesus here attended. Even if it was not the passover, there may well be another passover not mentioned besides the three named by John (Joh 2:13, Joh 2:23; Joh 6:4 : Joh 12:1).

Robertson: Joh 5:1 - Went up Went up ( anebē ). Second aorist active indicative of anabainō . It was up towards Jerusalem from every direction save from Hebron.

Went up ( anebē ).

Second aorist active indicative of anabainō . It was up towards Jerusalem from every direction save from Hebron.

Robertson: Joh 5:2 - There is There is ( estin ). Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John’ s vivid memory.

There is ( estin ).

Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John’ s vivid memory.

Robertson: Joh 5:2 - By the sheep gate By the sheep gate ( epi tēi probatikēi ). Supply pulēi (gate) which occurs with the adjective probatikē (pertaining to sheep, probata ) ...

By the sheep gate ( epi tēi probatikēi ).

Supply pulēi (gate) which occurs with the adjective probatikē (pertaining to sheep, probata ) in Neh 3:1, Neh 3:22.

Robertson: Joh 5:2 - A pool A pool ( kolumbēthra ). A diving or swimming pool (from kolumbaō , to swim, Act 27:43), old word, only here in N.T.

A pool ( kolumbēthra ).

A diving or swimming pool (from kolumbaō , to swim, Act 27:43), old word, only here in N.T.

Robertson: Joh 5:2 - Which is called Which is called ( hē epilegomenē ). "The surnamed"(present passive participle, only N.T. example except Act 15:40 first aorist middle participle ...

Which is called ( hē epilegomenē ).

"The surnamed"(present passive participle, only N.T. example except Act 15:40 first aorist middle participle epilexamenos ).

Robertson: Joh 5:2 - In Hebrew In Hebrew ( Ebraisti ). "In Aramaic"strictly as in Joh 19:13, Joh 19:17, Joh 19:20; Joh 20:16; Rev 9:11; Rev 16:16.

In Hebrew ( Ebraisti ).

"In Aramaic"strictly as in Joh 19:13, Joh 19:17, Joh 19:20; Joh 20:16; Rev 9:11; Rev 16:16.

Robertson: Joh 5:2 - Bethesda Bethesda ( Bethesda , or House of Mercy. So A C Syr cu). Aleph D L 33 have Bethzatha or House of the Olive, while B W Vulg. Memph. have Bethsaida .

Bethesda ( Bethesda , or House of Mercy. So A C Syr cu).

Aleph D L 33 have Bethzatha or House of the Olive, while B W Vulg. Memph. have Bethsaida .

Robertson: Joh 5:2 - Having five porches Having five porches ( pente stoas echousa ). Stoa was a covered colonnade where people can gather from which Stoic comes (Act 17:18). See Joh 10:23...

Having five porches ( pente stoas echousa ).

Stoa was a covered colonnade where people can gather from which Stoic comes (Act 17:18). See Joh 10:23; Act 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before a.d. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels , p. 55). Some have identified it with the Pool of Siloam (Joh 9:7), though John distinguishes them. There is also the Virgin’ s Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site.

Robertson: Joh 5:3 - In these In these ( en tautais ). In these five porches.

In these ( en tautais ).

In these five porches.

Robertson: Joh 5:3 - Lay Lay ( katekeito ). Imperfect middle of katakeimai , to lie down, singular number because plēthos (multitude) is a collective substantive.

Lay ( katekeito ).

Imperfect middle of katakeimai , to lie down, singular number because plēthos (multitude) is a collective substantive.

Robertson: Joh 5:3 - Withered Withered ( xērōn ). Old adjective xēros for dry, wasted as the hand (Mat 12:10). The oldest and best manuscripts omit what the Textus Receptu...

Withered ( xērōn ).

Old adjective xēros for dry, wasted as the hand (Mat 12:10). The oldest and best manuscripts omit what the Textus Receptus adds here "waiting for the moving of the water"(ekdechomenon tēn tou hudatos kinēsin ), a Western and Syrian addition to throw light on the word tarachthēi (is troubled) in Joh 5:7.

Robertson: Joh 5:4 - -- @@All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly ...

@@All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly added, like the clause in Joh 5:3, to make clearer the statement in Joh 5:7. Tertullian is the earliest writer to mention it. The Jews explained the healing virtues of the intermittent spring by the ministry of angels. But the periodicity of such angelic visits makes it difficult to believe. It is a relief to many to know that the verse is spurious.

Robertson: Joh 5:5 - Which had been thirty and eight years Which had been thirty and eight years ( triakonta kai oktō etē echōn ). Literally, "having thirty and eight years,""having spent thirty and eig...

Which had been thirty and eight years ( triakonta kai oktō etē echōn ).

Literally, "having thirty and eight years,""having spent thirty and eight years."

Robertson: Joh 5:6 - Knew that he had been a long time Knew that he had been a long time ( gnous hoti polun ēdē chronon echei ). How Jesus "knew"(gnous , second aorist active participle of ginōskō...

Knew that he had been a long time ( gnous hoti polun ēdē chronon echei ).

How Jesus "knew"(gnous , second aorist active participle of ginōskō ) we are not told, whether supernatural knowledge (Joh 2:24.) or observation or overhearing people’ s comments. In ēdē echei we have a progressive present active indicative, "he has already been having much time"(chronon , accusative of extent of time).

Robertson: Joh 5:6 - Wouldest thou be made whole? Wouldest thou be made whole? ( Theleis hugiēs genesthai ). "Dost thou wish to become whole?"Predicate nominative hugiēs with genesthai (secon...

Wouldest thou be made whole? ( Theleis hugiēs genesthai ).

"Dost thou wish to become whole?"Predicate nominative hugiēs with genesthai (second aorist middle infinitive). It was a pertinent and sympathetic question.

Robertson: Joh 5:7 - When the water is troubled When the water is troubled ( hotan tarachthēi to hudōr ). Indefinite temporal clause with hotan and the first aorist passive subjunctive of tar...

When the water is troubled ( hotan tarachthēi to hudōr ).

Indefinite temporal clause with hotan and the first aorist passive subjunctive of tarassō , old verb to agitate (Mat 2:3). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in.

Robertson: Joh 5:7 - To put me into the pool To put me into the pool ( hina balēi me eis tēn kolumbēthran ). Final use of hina and the second aorist active subjunctive of ballō , "that...

To put me into the pool ( hina balēi me eis tēn kolumbēthran ).

Final use of hina and the second aorist active subjunctive of ballō , "that he throw me in"quickly before any one else. For this use of ballō see Mar 7:30; Luk 16:20.

Robertson: Joh 5:7 - But while I am coming But while I am coming ( en hōi de erchomai ). Temporal use of the relative, "in which time"(chronōi or kairōi understood). Egō (I) is e...

But while I am coming ( en hōi de erchomai ).

Temporal use of the relative, "in which time"(chronōi or kairōi understood). Egō (I) is emphatic.

Robertson: Joh 5:8 - Arise, take up thy bed, and walk Arise, take up thy bed, and walk ( Egeire ,āron ton krabatton sou kai peripatei ). Present active imperative of egeirō , a sort of exclamation, ...

Arise, take up thy bed, and walk ( Egeire ,āron ton krabatton sou kai peripatei ).

Present active imperative of egeirō , a sort of exclamation, like our "Get up."The first active imperative (āron of airō ) means to pick up the pallet, and then "go on walking"(present active imperative of peripateō ). For krabatton (pallet) see Mar 2:2-12; Mar 6:55; Act 5:15; Act 9:33.

Robertson: Joh 5:9 - Took up his bed and walked Took up his bed and walked ( ēre ton krabatton autou kai periepatei ). The same distinction in tenses in the same verbs preserved, punctiliar actio...

Took up his bed and walked ( ēre ton krabatton autou kai periepatei ).

The same distinction in tenses in the same verbs preserved, punctiliar action in ēre (first aorist active of airō , took it up at once) and linear act (imperfect active of peripateō , went on walking).

Robertson: Joh 5:9 - The sabbath on that day The sabbath on that day ( sabbaton en ekeinēi tēi hēmerāi ). The first of the violations of the Sabbath rules of the Jews by Jesus in Jerusal...

The sabbath on that day ( sabbaton en ekeinēi tēi hēmerāi ).

The first of the violations of the Sabbath rules of the Jews by Jesus in Jerusalem that led to so much bitterness (cf. Joh 9:14, Joh 9:16). This controversy will spread to Galilee on Christ’ s return there (Mark 2:23-3:6; Mat 12:1-14; Luk 6:1-11).

Robertson: Joh 5:10 - Unto him that was cured Unto him that was cured ( tōi tetherapeumenōi ). Perfect passive articular participle of therapeuō (only example in John), "to the healed man...

Unto him that was cured ( tōi tetherapeumenōi ).

Perfect passive articular participle of therapeuō (only example in John), "to the healed man."See Mat 8:7.

Robertson: Joh 5:10 - To take up thy bed To take up thy bed ( ārai ton krabatton ). The very words of Jesus (Joh 5:8), only infinitive (first aorist active). Carrying burdens was considere...

To take up thy bed ( ārai ton krabatton ).

The very words of Jesus (Joh 5:8), only infinitive (first aorist active). Carrying burdens was considered unlawful on the Sabbath (Exo 23:12; Neh 13:19; Jer 17:21). Stoning was the rabbinical punishment. The healing of the man was a minor detail.

Robertson: Joh 5:11 - But he answered But he answered ( hos de apekrithē ). Demonstrative hos (But this one) and deponent use of apekrithē (first aorist passive indicative of apok...

But he answered ( hos de apekrithē ).

Demonstrative hos (But this one) and deponent use of apekrithē (first aorist passive indicative of apokrinomai with no passive force).

Robertson: Joh 5:11 - The same The same ( ekeinos ). "That one,"emphatic demonstrative as often in John (Joh 1:18, Joh 1:33; Joh 9:37; Joh 10:1, etc.). The man did not know who Jes...

The same ( ekeinos ).

"That one,"emphatic demonstrative as often in John (Joh 1:18, Joh 1:33; Joh 9:37; Joh 10:1, etc.). The man did not know who Jesus was nor even his name. He quotes the very words of Jesus.

Robertson: Joh 5:11 - Whole Whole ( hugiē ). Predicate accusative agreeing with me (me).

Whole ( hugiē ).

Predicate accusative agreeing with me (me).

Robertson: Joh 5:12 - Who is the man? Who is the man? ( Tis estin ho anthrōpos ). Contemptuous expression, "Who is the fellow?"They ask about the command to violate the Sabbath, not abo...

Who is the man? ( Tis estin ho anthrōpos ).

Contemptuous expression, "Who is the fellow?"They ask about the command to violate the Sabbath, not about the healing.

Robertson: Joh 5:13 - He that was healed He that was healed ( ho iatheis ). First aorist passive articular participle of iaomai (John’ s usual word).

He that was healed ( ho iatheis ).

First aorist passive articular participle of iaomai (John’ s usual word).

Robertson: Joh 5:13 - Who it was Who it was ( tis estin ). Present tense preserved in indirect question.

Who it was ( tis estin ).

Present tense preserved in indirect question.

Robertson: Joh 5:13 - Had conveyed himself away Had conveyed himself away ( exeneusen ). First aorist active indicative of ekneō , old verb to swim out, to slip out, or from ekneuō , to turn ou...

Had conveyed himself away ( exeneusen ).

First aorist active indicative of ekneō , old verb to swim out, to slip out, or from ekneuō , to turn out, to turn the head to one side (to one side with which compare eneneuon , they nodded, Luk 1:62). Either of these verbs can explain the form here. The aorist tense simply states an antecedent action without being a past perfect.

Robertson: Joh 5:13 - A multitude being in the place A multitude being in the place ( ochlou ontos en tōi topōi ). Genitive absolute and the reason for Christ’ s departure.

A multitude being in the place ( ochlou ontos en tōi topōi ).

Genitive absolute and the reason for Christ’ s departure.

Robertson: Joh 5:14 - Findeth him Findeth him ( heuriskei auton ). Dramatic present as in Joh 1:45, possibly after search as in Joh 9:35.

Findeth him ( heuriskei auton ).

Dramatic present as in Joh 1:45, possibly after search as in Joh 9:35.

Robertson: Joh 5:14 - Sin no more Sin no more ( mēketi hamartane ). "No longer go on sinning."Present active imperative with mēketi , a clear implication that disease was due to p...

Sin no more ( mēketi hamartane ).

"No longer go on sinning."Present active imperative with mēketi , a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (Joh 8:11). He had suffered for 38 years. All sickness is not due to personal sin (Joh 9:3), but much is and nature is a hard paymaster. Jesus is here living up to his name (Mat 1:21).

Robertson: Joh 5:14 - Lest a worse thing befall thee Lest a worse thing befall thee ( hina mē cheiron soi ti genētai ). Negative final clause with second aorist middle subjunctive of ginomai . Cheir...

Lest a worse thing befall thee ( hina mē cheiron soi ti genētai ).

Negative final clause with second aorist middle subjunctive of ginomai . Cheiron is comparative of kakos , bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge.

Robertson: Joh 5:15 - Went away and told Went away and told ( apēlthen kai eipen ). Both aorist active indicatives. Instead of giving heed to the warning of Jesus about his own sins he wen...

Went away and told ( apēlthen kai eipen ).

Both aorist active indicatives. Instead of giving heed to the warning of Jesus about his own sins he went off and told the Jews that now he knew who the man was who had commanded him to take up his bed on the Sabbath Day, to clear himself with the ecclesiastics and escape a possible stoning.

Robertson: Joh 5:15 - That it was Jesus That it was Jesus ( hoti Iēsous estin ). Present indicative preserved in indirect discourse. The man was either ungrateful and willfully betrayed J...

That it was Jesus ( hoti Iēsous estin ).

Present indicative preserved in indirect discourse. The man was either ungrateful and willfully betrayed Jesus or he was incompetent and did not know that he was bringing trouble on his benefactor. In either case one has small respect for him.

Robertson: Joh 5:16 - Persecute Persecute ( ediōkon ). Inchoative imperfect, "began to persecute"and kept it up. They took this occasion as one excuse (dia touto , because of this...

Persecute ( ediōkon ).

Inchoative imperfect, "began to persecute"and kept it up. They took this occasion as one excuse (dia touto , because of this). They disliked Jesus when here first (Joh 2:18) and were suspicious of his popularity (Joh 4:1). Now they have cause for an open breach.

Robertson: Joh 5:16 - Because he did Because he did ( hoti epoiei ). Imperfect active, not just this one act, but he was becoming a regular Sabbath-breaker. The Pharisees will watch his ...

Because he did ( hoti epoiei ).

Imperfect active, not just this one act, but he was becoming a regular Sabbath-breaker. The Pharisees will watch his conduct on the Sabbath henceforth (Mar 2:23; Mar 3:2).

Robertson: Joh 5:17 - Answered Answered ( apekrinato ). Regular aorist middle indicative of apokrinomai , in John here only and Joh 5:19, elsewhere apekrithē as in Joh 5:11.

Answered ( apekrinato ).

Regular aorist middle indicative of apokrinomai , in John here only and Joh 5:19, elsewhere apekrithē as in Joh 5:11.

Robertson: Joh 5:17 - My Father My Father ( ho pater mou ). Not "our Father,"claim to peculiar relation to the Father.

My Father ( ho pater mou ).

Not "our Father,"claim to peculiar relation to the Father.

Robertson: Joh 5:17 - Worketh even until now Worketh even until now ( heōs arti ergazetai ). Linear present middle indicative, "keeps on working until now"without a break on the Sabbath. Philo...

Worketh even until now ( heōs arti ergazetai ).

Linear present middle indicative, "keeps on working until now"without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man’ s blessing, but cannot observe it himself.

Robertson: Joh 5:17 - And I work And I work ( kagō ergazomai ). Jesus puts himself on a par with God’ s activity and thus justifies his healing on the Sabbath.

And I work ( kagō ergazomai ).

Jesus puts himself on a par with God’ s activity and thus justifies his healing on the Sabbath.

Robertson: Joh 5:18 - Sought the more Sought the more ( mallon ezētoun ). Imperfect active of zēteō , graphic picture of increased and untiring effort "to kill him"(auton apokteinai...

Sought the more ( mallon ezētoun ).

Imperfect active of zēteō , graphic picture of increased and untiring effort "to kill him"(auton apokteinai , first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him"in Joh 7:1, Joh 7:19, Joh 7:25; Joh 8:37, Joh 8:40. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years.

Robertson: Joh 5:18 - Not only brake the Sabbath Not only brake the Sabbath ( ou monon elue to sabbaton ). Imperfect active of luō . He was now a common and regular Sabbath-breaker. Luō means ...

Not only brake the Sabbath ( ou monon elue to sabbaton ).

Imperfect active of luō . He was now a common and regular Sabbath-breaker. Luō means to loosen, to set at naught. The papyri give examples of luō in this sense like luein ta penthē (to break the period of mourning). This was the first grudge against Jesus, but his defense had made the offense worse and had given them a far graver charge.

Robertson: Joh 5:18 - But also called God his own Father But also called God his own Father ( alla kai patera idion elege ton theon ). "His own"(idion ) in a sense not true of others. That is precisely wha...

But also called God his own Father ( alla kai patera idion elege ton theon ).

"His own"(idion ) in a sense not true of others. That is precisely what Jesus meant by "My Father."See Rom 8:32 for ho idios huios , "his own Son."

Robertson: Joh 5:18 - Making himself equal with God Making himself equal with God ( ison heauton poiōn tōi theōi ). Isos is an old common adjective (in papyri also) and means equal. In Phi 2:6...

Making himself equal with God ( ison heauton poiōn tōi theōi ).

Isos is an old common adjective (in papyri also) and means equal. In Phi 2:6 Paul calls the Pre-incarnate Christ isa theōi , "equal to God"(plural isa , attributes of God). Bernard thinks that Jesus would not claim to be isos theōi because in Joh 14:28 he says: "The Father is greater than I."And yet he says in Joh 14:7 that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in Joh 10:33; Joh 19:7. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defense of his claim to equality with the Father (verses 19-47).

Robertson: Joh 5:19 - The Son The Son ( ho huios ). The absolute use of the Son in relation to the Father admitting the charge in Joh 5:18 and defending his equality with the Fath...

The Son ( ho huios ).

The absolute use of the Son in relation to the Father admitting the charge in Joh 5:18 and defending his equality with the Father.

Robertson: Joh 5:19 - Can do nothing by himself Can do nothing by himself ( ou dunatai poiein aph'heautou ouden ). True in a sense of every man, but in a much deeper sense of Christ because of the ...

Can do nothing by himself ( ou dunatai poiein aph'heautou ouden ).

True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in Joh 5:30; Joh 7:28; Joh 8:28; Joh 14:10. Jesus had already made it in Joh 5:17. Now he repeats and defends it.

Robertson: Joh 5:19 - But what he seeth the Father doing But what he seeth the Father doing ( an mē ti blepēi ton patera poiounta ). Rather, "unless he sees the Father doing something."Negative conditio...

But what he seeth the Father doing ( an mē ti blepēi ton patera poiounta ).

Rather, "unless he sees the Father doing something."Negative condition (an mē = ean mē , if not, unless) of third class with present (habit) subjunctive (blepēi ) and present active participle (poiounta ). It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do.

Robertson: Joh 5:19 - For what things soever he doeth, these the Son also doeth in like manner For what things soever he doeth, these the Son also doeth in like manner ( ha gar an ekeinos poiēi tauta kai ho huios homoiōs poiei ). Indefinite...

For what things soever he doeth, these the Son also doeth in like manner ( ha gar an ekeinos poiēi tauta kai ho huios homoiōs poiei ).

Indefinite relative clause with an and the present active subjunctive (poiēi ). Note ekeinos , emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more.

Robertson: Joh 5:20 - Loveth Loveth ( philei ). In Joh 3:35 we have agapāi from agapaō , evidently one verb expressing as noble a love as the other. Sometimes a distinction...

Loveth ( philei ).

In Joh 3:35 we have agapāi from agapaō , evidently one verb expressing as noble a love as the other. Sometimes a distinction (Joh 21:17) is made, but not here, unless phileō presents the notion of intimate friendship (philos , friend), fellowship, the affectionate side, while agapaō (Latin diligo ) is more the intelligent choice. But John uses both verbs for the mystery of love of the Father for the Son.

Robertson: Joh 5:20 - Greater works than these Greater works than these ( meizona toutōn erga ). Toutōn is ablative case after the comparative meizona (from megas , great). John often uses...

Greater works than these ( meizona toutōn erga ).

Toutōn is ablative case after the comparative meizona (from megas , great). John often uses erga for the miracles of Christ (Joh 5:36; Joh 7:3, Joh 7:21; Joh 10:25, Joh 10:32, Joh 10:38, etc.). It is the Father who does these works (Joh 14:10). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (Joh 14:12). Deixei is future active indicative of deiknumi , to show. See also Joh 10:32.

Robertson: Joh 5:20 - That ye may marvel That ye may marvel ( hina humeis thaumazēte ). Purpose clause with hina and present active subjunctive of thaumazō . Wonder belongs to childhoo...

That ye may marvel ( hina humeis thaumazēte ).

Purpose clause with hina and present active subjunctive of thaumazō . Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: "He that wonders shall reign, and he that reigns shall rest."

Robertson: Joh 5:21 - Quickeneth whom he will Quickeneth whom he will ( hous thelei zōopoiei ). Present active indicative of zōopoieō (from zōopoios , making alive), common in Paul (1Co...

Quickeneth whom he will ( hous thelei zōopoiei ).

Present active indicative of zōopoieō (from zōopoios , making alive), common in Paul (1Co 15:45, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luk 7:11-17) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luk 7:22; Mat 11:5), and the raising of Jairus’ daughter (Mat 9:18, Mat 9:22-26). Jesus exercises this power on those "whom he wills."Christ has power to quicken both body and soul.

Robertson: Joh 5:22 - He hath given all judgment unto the Son He hath given all judgment unto the Son ( tēn krisin pāsan dedōken tōi huiōi ). Perfect active indicative of didōmi , state of completion...

He hath given all judgment unto the Son ( tēn krisin pāsan dedōken tōi huiōi ).

Perfect active indicative of didōmi , state of completion (as in Joh 3:35; Joh 6:27, Joh 6:29; Joh 10:29, etc.). See this prerogative claimed for Christ already in Joh 3:17. See the picture of Christ as Judge of men in Matt 25:31-46.

Robertson: Joh 5:23 - That all may honour the Son That all may honour the Son ( hina pantes timōsin ton huion ). Purpose clause with hina and present active subjunctive of timaō (may keep on ...

That all may honour the Son ( hina pantes timōsin ton huion ).

Purpose clause with hina and present active subjunctive of timaō (may keep on honouring the Son).

Robertson: Joh 5:23 - He that honoureth not the Son He that honoureth not the Son ( ho mē timōn ton huion ). Articular present active participle of timaō with negative mē . Jesus claims here ...

He that honoureth not the Son ( ho mē timōn ton huion ).

Articular present active participle of timaō with negative mē . Jesus claims here the same right to worship from men that the Father has. Dishonouring Jesus is dishonouring the Father who sent him (Joh 8:49; Joh 12:26; Joh 15:23; 1Jo 2:23). See also Luk 10:16. There is small comfort here for those who praise Jesus as teacher and yet deny his claims to worship. The Gospel of John carries this high place for Christ throughout, but so do the other Gospels (even Q, the Logia of Jesus) and the rest of the New Testament.

Robertson: Joh 5:24 - Hath eternal life Hath eternal life ( echei zōēn aiōnion ). Has now this spiritual life which is endless. See Joh 3:36. In Joh 5:24, Joh 5:25 Jesus speaks of spi...

Hath eternal life ( echei zōēn aiōnion ).

Has now this spiritual life which is endless. See Joh 3:36. In Joh 5:24, Joh 5:25 Jesus speaks of spiritual life and spiritual death. In this passage (Joh 5:21-29) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In Rev 20:14 we have the phrase "the second death"with which language compare Rev 20:4-6.

Robertson: Joh 5:24 - But hath passed out of death into life But hath passed out of death into life ( alla metabebēken ek tou thanatou eis tēn zōēn ). Perfect active indicative of metabainō , to pass ...

But hath passed out of death into life ( alla metabebēken ek tou thanatou eis tēn zōēn ).

Perfect active indicative of metabainō , to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgment (krisis ).

Robertson: Joh 5:25 - And now is And now is ( kai nun estin ). See Joh 4:23 for this phrase. Not the future resurrection in Joh 5:28, but the spiritual resurrection here and now.

And now is ( kai nun estin ).

See Joh 4:23 for this phrase. Not the future resurrection in Joh 5:28, but the spiritual resurrection here and now.

Robertson: Joh 5:25 - The dead The dead ( hoi nekroi ). The spiritually dead, dead in trespasses and sins (Eph 2:1, Eph 2:5; Eph 5:14).

The dead ( hoi nekroi ).

The spiritually dead, dead in trespasses and sins (Eph 2:1, Eph 2:5; Eph 5:14).

Robertson: Joh 5:25 - Shall hear the voice of the Son of God Shall hear the voice of the Son of God ( akousousin tēs phōnēs tou huiou tou theou ). Note three genitives (phōnēs after akousousin , hui...

Shall hear the voice of the Son of God ( akousousin tēs phōnēs tou huiou tou theou ).

Note three genitives (phōnēs after akousousin , huiou with phōnēs , theou with huiou ). Note three articles (correlation of the article) and that Jesus here calls himself "the Son of God"as in Joh 10:36; Joh 11:4.

Robertson: Joh 5:25 - Shall live Shall live ( zēsousin ). Future active indicative, shall come to life spiritually.

Shall live ( zēsousin ).

Future active indicative, shall come to life spiritually.

Robertson: Joh 5:26 - In himself In himself ( en heautōi ). The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated i...

In himself ( en heautōi ).

The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (Joh 1:3). For "gave"(edōken , timeless aorist active indicative) see also Joh 3:35; Joh 17:2, Joh 17:24. The particles "as"(hōsper ) and "so"(houtōs ) mark here the fact, not the degree (Westcott).

Robertson: Joh 5:27 - Because he is the Son of man Because he is the Son of man ( hoti huios anthrōpou estin ). Rather, "because he is a son of man"(note absence of articles and so not as the Messia...

Because he is the Son of man ( hoti huios anthrōpou estin ).

Rather, "because he is a son of man"(note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses huios anthrōpou in the same sense as ho huios tou anthrōpou (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. So in Rev 1:13; Rev 14:14 huion anthrōpou means "a son of man."

Robertson: Joh 5:28 - In the tombs In the tombs ( en tois mnēmeiois ). Taphos (grave) presents the notion of burial (thaptō , to bury) as in Mat 23:27, mnēmeion (from mnaomai...

In the tombs ( en tois mnēmeiois ).

Taphos (grave) presents the notion of burial (thaptō , to bury) as in Mat 23:27, mnēmeion (from mnaomai , mimnēskō , to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgment, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out (ekporeusontai , future middle indicative of ekporeuomai ). A general judgment and a general bodily resurrection we have here for both good and bad as in Mat 25:46; Act 24:15; 2Co 5:10 and as often implied in the words of Jesus (Mat 5:29.; Mat 10:28; Luk 11:32). In Joh 6:39 Jesus asserts that he will raise up the righteous.

Robertson: Joh 5:29 - Unto the resurrection of life Unto the resurrection of life ( eis anastasin zōēs ). Anastasis is an old word (Aeschylus) from anistēmi , to raise up, to arise. This combin...

Unto the resurrection of life ( eis anastasin zōēs ).

Anastasis is an old word (Aeschylus) from anistēmi , to raise up, to arise. This combination occurs nowhere else in the N.T. nor does "the resurrection of judgment"(eis anastasin kriseōs ), but in Luk 14:14 there is the similar phrase "in the resurrection of the just"(en tēi anastasei tōn dikaiōn ). Only there note both articles. Here without the articles it can mean "to a resurrection of life"and "to a resurrection of judgment,"though the result is practically the same. There are two resurrections as to result, one to life, one to judgment. See both in Dan 12:2.

Robertson: Joh 5:30 - I I ( Egō ). The discourse returns to the first person after using "the Son"since Joh 5:19. Here Jesus repeats in the first person (as in Joh 8:28) t...

I ( Egō ).

The discourse returns to the first person after using "the Son"since Joh 5:19. Here Jesus repeats in the first person (as in Joh 8:28) the statement made in Joh 5:19 about the Son. In John emautou is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in Mat 8:8; Luk 7:7.

Robertson: Joh 5:30 - Righteous Righteous ( dikaia ). As all judgments should be. The reason is plain (hoti , because), the guiding principle with the Son being the will of the Fath...

Righteous ( dikaia ).

As all judgments should be. The reason is plain (hoti , because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son’ s task as Judge is simple enough, the will of the Father which he knows (Joh 5:20).

Robertson: Joh 5:31 - If I bear witness of myself If I bear witness of myself ( Ean egō marturō peri emautou ). Condition of third class, undetermined with prospect of determination (ean and pr...

If I bear witness of myself ( Ean egō marturō peri emautou ).

Condition of third class, undetermined with prospect of determination (ean and present active subjunctive of martureō ). The emphasis is on egō (I alone with no other witness).

Robertson: Joh 5:31 - Is not true Is not true ( ouk estin alēthēs ). In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See Deu 19:15 an...

Is not true ( ouk estin alēthēs ).

In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See Deu 19:15 and the allusion to it by Jesus in Mat 18:16. See also 2Co 13:1; 1Ti 5:19. And yet in Joh 8:12-19 Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (Joh 8:17). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, Joh 5:32, Joh 5:37), the witness of the Baptist (Joh 5:33), the witness of the works of Jesus (Joh 5:36), the witness of the Scriptures (Joh 5:39), the witness of Moses in particular (Joh 5:45).

Robertson: Joh 5:32 - Another Another ( allos ). The Father, not the Baptist who is mentioned in Joh 5:33. This continual witness of the Father (ho marturōn , who is bearing wit...

Another ( allos ).

The Father, not the Baptist who is mentioned in Joh 5:33. This continual witness of the Father (ho marturōn , who is bearing witness, and marturei , present active indicative) is mentioned again in Joh 5:36-38 as in Joh 8:17.

Robertson: Joh 5:33 - Ye have sent Ye have sent ( humeis apestalkate ). Emphatic use of humeis (ye) and perfect active indicative of apostellō , official and permanent fact and so ...

Ye have sent ( humeis apestalkate ).

Emphatic use of humeis (ye) and perfect active indicative of apostellō , official and permanent fact and so the witness of the Baptist has to be recognized as trustworthy by the Sanhedrin. The reference is to the committee in Joh 1:19-28.

Robertson: Joh 5:33 - He hath borne witness He hath borne witness ( memarturēken ). Perfect active indicative of martureō showing the permanent and abiding value of John’ s testimony...

He hath borne witness ( memarturēken ).

Perfect active indicative of martureō showing the permanent and abiding value of John’ s testimony to Christ as in Joh 1:34; Joh 3:26; Joh 5:37. So also Joh 19:35 of the testimony concerning Christ’ s death. This was the purpose of the Baptist’ s mission (Joh 1:7).

Robertson: Joh 5:34 - But the witness which I receive But the witness which I receive ( Egō de ou tēn marturian lambanō ). "But I do not receive the witness"simply from a man (like John). The egō...

But the witness which I receive ( Egō de ou tēn marturian lambanō ).

"But I do not receive the witness"simply from a man (like John). The egō (I) in sharp contrast with humeis (ye) of Joh 5:33. Jesus complained of Nicodemus for not accepting his witness (Joh 3:11). Cf. also Joh 3:32. In 1Jo 5:9 the witness of God is greater than that of men and this Jesus has.

Robertson: Joh 5:34 - That ye may be saved That ye may be saved ( hina humeis sōthēte ). Final clause with hina and first aorist passive subjunctive of sōzō . This was the purpose of...

That ye may be saved ( hina humeis sōthēte ).

Final clause with hina and first aorist passive subjunctive of sōzō . This was the purpose of Christ’ s coming, that the world might be saved (Joh 3:17).

Robertson: Joh 5:35 - He He ( ekeinos ). "That one"(John of Joh 5:33). Common demonstrative (that one) in John to point out the subject. Used in Joh 1:8 of the Baptist as her...

He ( ekeinos ).

"That one"(John of Joh 5:33). Common demonstrative (that one) in John to point out the subject. Used in Joh 1:8 of the Baptist as here. John was now in prison and so Christ uses ēn (was). His active ministry is over.

Robertson: Joh 5:35 - The lamp The lamp ( ho luchnos ). The lamp in the room (Mar 4:21). Old word for lamp or candle as in Mat 5:15. Used of Christ (the Lamb) as the Lamp of the Ne...

The lamp ( ho luchnos ).

The lamp in the room (Mar 4:21). Old word for lamp or candle as in Mat 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Rev 21:23). Lampas (Mat 25:1, Mat 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light (to phōs , Joh 1:8), but a lamp shining in the darkness. "When the Light comes, the lamp is no longer needed"(Bernard). " Non Lux iste, sed lucerna ."Jesus by his own claim is the Light of the World (Joh 8:12; Joh 9:5; Joh 12:46). And yet all believers are in a sense "the light of the world"(Mat 5:14) since the world gets the Light of Christ through us.

Robertson: Joh 5:35 - That burneth That burneth ( ho kaiomenos ). See Mat 5:15 for this verb used with luchnos (lighting a candle or lamp). The lamp that is lit and is burning (prese...

That burneth ( ho kaiomenos ).

See Mat 5:15 for this verb used with luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of kaiō , and so is consumed).

Robertson: Joh 5:35 - And shineth And shineth ( kai phainōn ). See Joh 1:4 for this verb used of the Logos shining in the darkness. Cf. 1Jo 2:8. John was giving light as he burned f...

And shineth ( kai phainōn ).

See Joh 1:4 for this verb used of the Logos shining in the darkness. Cf. 1Jo 2:8. John was giving light as he burned for those in darkness like these Jews.

Robertson: Joh 5:35 - And ye were willing And ye were willing ( humeis de ēthelēsate ). "But ye became willing."Ingressive aorist active indicative of thelō . Reference again to Joh 1:1...

And ye were willing ( humeis de ēthelēsate ).

"But ye became willing."Ingressive aorist active indicative of thelō . Reference again to Joh 1:19. Cf. also for the temporary popularity of the Baptist Mar 1:5; Mat 3:5; Mat 11:7; Mat 21:26. The Jews were attracted to John "like moths to a candle"(Bernard).

Robertson: Joh 5:35 - To rejoice To rejoice ( agalliathēnai ). First aorist passive infinitive of agalliaomai , late word for agallomai for which see Mat 5:12. "They were attract...

To rejoice ( agalliathēnai ).

First aorist passive infinitive of agalliaomai , late word for agallomai for which see Mat 5:12. "They were attracted by his brightness, not by his warmth"(Bengel). Even so the brightness of John’ s shining did not really enlighten their minds. "The interest in the Baptist was a frivolous, superficial, and short-lived excitement"(Vincent). It was only "for an hour"(pros hōran ) when they turned against him.

Robertson: Joh 5:36 - But the witness which I have is greater than that of John But the witness which I have is greater than that of John ( Egō de echō tēn marturian meizō tou Iōanou ). Literally, "But I have the witnes...

But the witness which I have is greater than that of John ( Egō de echō tēn marturian meizō tou Iōanou ).

Literally, "But I have the witness greater than John’ s."Meizō (meizona ) is predicate accusative and Iōanou is ablative of comparison after meizō . Good as the witness of John is, Christ has superior testimony.

Robertson: Joh 5:36 - To accomplish To accomplish ( hina teleiōsō ). Final clause with hina and first aorist active subjunctive of teleioō , the same idiom in Joh 4:34. Jesus fe...

To accomplish ( hina teleiōsō ).

Final clause with hina and first aorist active subjunctive of teleioō , the same idiom in Joh 4:34. Jesus felt keenly the task laid on him by the Father (cf. Joh 3:35) and claimed at the end that he had performed it (Joh 17:4; Joh 19:30). Jesus held that the highest form of faith did not require these "works"(erga ) as in Joh 2:23; Joh 10:38; Joh 14:11. But these "works"bear the seal of the Father’ s approval (Joh 5:20, Joh 5:36; Joh 10:25) and to reject their witness is wrong (Joh 10:25; Joh 10:37.; Joh 15:24).

Robertson: Joh 5:36 - The very works The very works ( auta ta erga ). "The works themselves,"repeating ta erga just before for vernacular emphasis.

The very works ( auta ta erga ).

"The works themselves,"repeating ta erga just before for vernacular emphasis.

Robertson: Joh 5:36 - Hath sent me Hath sent me ( me apestalken ). Perfect active indicative of apostellō , the permanence of the mission. Cf. Joh 3:17. The continuance of the witnes...

Hath sent me ( me apestalken ).

Perfect active indicative of apostellō , the permanence of the mission. Cf. Joh 3:17. The continuance of the witness is emphasized in Joh 5:32; Joh 8:18.

Robertson: Joh 5:37 - He hath borne witness He hath borne witness ( ekeinos memarturēken ). Ekeinos (that one; cf. Joh 5:35, Joh 5:38), not autos . Perfect active indicative of martureō ,...

He hath borne witness ( ekeinos memarturēken ).

Ekeinos (that one; cf. Joh 5:35, Joh 5:38), not autos . Perfect active indicative of martureō , the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mar 1:11), the transfiguration (Mar 9:7), nor even at the time of the visit of the Greeks (Joh 12:28). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in 1Jo 5:9, 1Jo 5:10. God’ s witness does not come by audible "voice"(phōnēn ) nor visible "form"(eidos ). Cf. Joh 1:18; Joh 6:46; 1Jo 4:12. Akēkoate is perfect active indicative of akouō , to hear, and heōrakate is perfect active indicative of horaō , to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Gen 32:30) was unusual, but Jesus will say that those who have seen him have seen the Father (Joh 14:9), but here he means the Father’ s "voice"and "form"as distinct from the Son.

Robertson: Joh 5:38 - And And ( kai ). "And yet"as in Joh 1:10 and Joh 5:40 below.

And ( kai ).

"And yet"as in Joh 1:10 and Joh 5:40 below.

Robertson: Joh 5:38 - His word abiding in you His word abiding in you ( ton logon autou en humin menonta ). But God’ s word had come to them through the centuries by the prophets. For the ph...

His word abiding in you ( ton logon autou en humin menonta ).

But God’ s word had come to them through the centuries by the prophets. For the phrase see Joh 10:35; Joh 15:3; Joh 17:6; 1Jo 1:10; 1Jo 2:14.

Robertson: Joh 5:38 - Him ye believe not Him ye believe not ( toutōi humeis ou pisteuete ). "This one"(toutōi , dative case with pisteuete ) in emphatic relation to preceding "he"(ekein...

Him ye believe not ( toutōi humeis ou pisteuete ).

"This one"(toutōi , dative case with pisteuete ) in emphatic relation to preceding "he"(ekeinos , God). Jesus has given them God’ s word, but they reject both Jesus and God’ s word (Joh 14:9).

Robertson: Joh 5:39 - Ye search Ye search ( eraunāte ). Proper spelling as the papyri show rather than ereunāte , the old form (from ereuna , search) as in Joh 7:52. The form he...

Ye search ( eraunāte ).

Proper spelling as the papyri show rather than ereunāte , the old form (from ereuna , search) as in Joh 7:52. 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"(hoti humeis dokeite , clearly indicative), supports the indicative rather than the imperative. Besides, Jesus is arguing on the basis of their use of "the Scriptures"(tas graphas ). The plural with the article refers to the well-known collection in the Old Testament (Mat 21:42; Luk 24:27). Elsewhere in John the singular refers to a particular passage (Joh 2:22; Joh 7:38; Joh 10:35).

Robertson: Joh 5:39 - In them ye have eternal life In them ye have eternal life ( en autais zōēn aiōnion echein ). Indirect assertion after dokeite without "ye"expressed either as nominative (...

In them ye have eternal life ( en autais zōēn aiōnion echein ).

Indirect assertion after dokeite without "ye"expressed either as nominative (humeis ) or accusative (humas ). Bernard holds that in John dokeō always indicates a mistaken opinion (Joh 5:45; Joh 11:13, Joh 11:31; Joh 13:29; Joh 16:20; Joh 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation.

Robertson: Joh 5:39 - These are they These are they ( ekeinai eisin hai ). The true value of the Scriptures is in their witness to Christ (of me, peri emou ). Luke (Luk 24:27, Luk 24:45...

These are they ( ekeinai eisin hai ).

The true value of the Scriptures is in their witness to Christ (of me, peri emou ). Luke (Luk 24:27, Luk 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did.

Robertson: Joh 5:40 - And ye will not come to me And ye will not come to me ( kai ou thelete elthein pros me ). "And yet"(kai ) as often in John. "This is the tragedy of the rejection of Messiah by...

And ye will not come to me ( kai ou thelete elthein pros me ).

"And yet"(kai ) as often in John. "This is the tragedy of the rejection of Messiah by the Messianic race"(Bernard). See Joh 1:11; Mat 23:37 (kai ouk ēthelēsate , and ye would not). Men loved darkness rather than light (Joh 3:19).

Robertson: Joh 5:40 - That ye may have life That ye may have life ( hina zōēn echēte ). Life in its simplest form as in Joh 3:36 (cf. Joh 3:16). This is the purpose of John in writing the...

That ye may have life ( hina zōēn echēte ).

Life in its simplest form as in Joh 3:36 (cf. Joh 3:16). This is the purpose of John in writing the Fourth Gospel (Joh 20:31). There is life only in Christ Jesus.

Robertson: Joh 5:41 - Glory from men Glory from men ( doxan para anthrōpōn ). Mere honour and praise Jesus does not expect from men (Joh 5:34). This is not wounded pride, for ambitio...

Glory from men ( doxan para anthrōpōn ).

Mere honour and praise Jesus does not expect from men (Joh 5:34). This is not wounded pride, for ambition is not Christ’ s motive. He is unlike the Jews (Joh 5:44; Joh 12:43; Mat 6:1.) and seeks not his own glory, but the glory and fellowship of the Father (Joh 1:14; Joh 2:11; Joh 7:18). Paul did not seek glory from men (1Th 2:6).

Robertson: Joh 5:42 - But I know you But I know you ( alla egnōka humas ). Perfect active indicative of ginōskō , "I have come to know and still know,"the knowledge of personal exp...

But I know you ( alla egnōka humas ).

Perfect active indicative of ginōskō , "I have come to know and still know,"the knowledge of personal experience (Joh 2:24.).

Robertson: Joh 5:42 - The love o’ God The love o’ God ( tēn agapēn tou theou ). Objective genitive, "the love toward God."See Luk 11:42 for this phrase in the same sense (only o...

The love o’ God ( tēn agapēn tou theou ).

Objective genitive, "the love toward God."See Luk 11:42 for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1Jo 2:5; 1Jo 3:17; 1Jo 4:7, 1Jo 4:9; 1Jo 5:3) and in 2Th 3:5; 2Co 13:14; Rom 5:5. The sense of God’ s love for man occurs in 1Jo 3:1; 1Jo 4:9, 1Jo 4:10, 1Jo 4:16; Joh 15:9. of Christ’ s love for man. These rabbis did not love God and hence did not love Christ.

Robertson: Joh 5:43 - In my Father’ s name In my Father’ s name ( en tōi onomati tou patros mou ). Seven times Jesus in John speaks of the "Name"of the Father (Joh 5:43; Joh 10:25; Joh ...

In my Father’ s name ( en tōi onomati tou patros mou ).

Seven times Jesus in John speaks of the "Name"of the Father (Joh 5:43; Joh 10:25; Joh 12:28; Joh 17:6, Joh 17:11, Joh 17:12, Joh 17:26). See Joh 1:12 for use of onoma (Luk 1:49).

Robertson: Joh 5:43 - And ye receive me not And ye receive me not ( kai ou lambanete me ). "And yet ye do not receive me,"as in Joh 5:40, "the Gospel of the Rejection"(Joh 1:11; Joh 3:11, Joh 3...

And ye receive me not ( kai ou lambanete me ).

"And yet ye do not receive me,"as in Joh 5:40, "the Gospel of the Rejection"(Joh 1:11; Joh 3:11, Joh 3:32; Joh 12:37) often applied to the Fourth Gospel.

Robertson: Joh 5:43 - If another come If another come ( ean allos elthēi ). Condition of third class (ean and second aorist active subjunctive of erchomai ). Note allos , not heteros...

If another come ( ean allos elthēi ).

Condition of third class (ean and second aorist active subjunctive of erchomai ). Note allos , not heteros , like allon Iēsoun in 2Co 11:4. Similar prophecies occur in Mar 13:6, Mar 13:22 (Mat 24:5, Mat 24:24), all general in character like Antichrist in 2Th 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come "in their own name"and always find a following.

Robertson: Joh 5:43 - Him ye will receive Him ye will receive ( ekeinon lēmpsesthe ). "That one,"whoever he is, as Jesus said. Future active indicative of lambanō . Credulous about the fa...

Him ye will receive ( ekeinon lēmpsesthe ).

"That one,"whoever he is, as Jesus said. Future active indicative of lambanō . Credulous about the false Messiahs, incredulous about Christ.

Robertson: Joh 5:44 - How can ye believe? How can ye believe? ( pōs dunasthe humeis pisteusai ). Emphasis on "ye"(humeis ), ye being what ye are. They were not true Jews (Rom 2:29; Est 9:2...

How can ye believe? ( pōs dunasthe humeis pisteusai ).

Emphasis on "ye"(humeis ), ye being what ye are. They were not true Jews (Rom 2:29; Est 9:28) who cared for the glory of God, but they prefer the praise of men (Mat 6:1.; Mat 23:5) like the Pharisees who feared to confess Christ (Joh 12:43).

Robertson: Joh 5:44 - From the only God From the only God ( para tou monou theou ). B and W omit theou which is certainly meant even if not genuine here. See Joh 17:3; Rom 16:27; 1Ti 6:15...

From the only God ( para tou monou theou ).

B and W omit theou which is certainly meant even if not genuine here. See Joh 17:3; Rom 16:27; 1Ti 6:15.

Robertson: Joh 5:45 - Think not Think not ( mē dokeite ). Prohibition with mē and the present imperative. See on Joh 5:39 for dokeō for mistaken opinions in John.

Think not ( mē dokeite ).

Prohibition with mē and the present imperative. See on Joh 5:39 for dokeō for mistaken opinions in John.

Robertson: Joh 5:45 - I will accuse you I will accuse you ( egō katēgorēsō humōn ). Emphasis on egō (I). Future active indicative of katēgoreō (kata , against, agoreuō...

I will accuse you ( egō katēgorēsō humōn ).

Emphasis on egō (I). Future active indicative of katēgoreō (kata , against, agoreuō , to speak in the assembly agora , to bring an accusation in court, a public accusation). See Rom 3:9 for proaitiaomai for making previous charge and Luk 16:1 for diaballō , a secret malicious accusation, and Rom 8:33 for egkaleō , for public charge, not necessarily before tribunal.

Robertson: Joh 5:45 - Even Moses Even Moses ( Mōusēs ). No "even"in the Greek.

Even Moses ( Mōusēs ).

No "even"in the Greek.

Robertson: Joh 5:45 - On whom ye have set your hope On whom ye have set your hope ( eis hon humeis ēlpikate ). Perfect active indicative of elpizō , state of repose in Moses. Only example of elpizo...

On whom ye have set your hope ( eis hon humeis ēlpikate ).

Perfect active indicative of elpizō , state of repose in Moses. Only example of elpizō in John. See 2Co 1:10 for use of eis with elpizō instead of the usual epi (1Ti 4:10).

Robertson: Joh 5:46 - Ye would believe me Ye would believe me ( episteuete an emoi ). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both pro...

Ye would believe me ( episteuete an emoi ).

Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and an in apodosis. This was a home-thrust, proving that they did not really believe Moses.

Robertson: Joh 5:46 - For he wrote of me For he wrote of me ( peri gar emou ekeinos egrapsen ). Deu 18:18. is quoted by Peter (Act 3:22) as a prophecy of Christ and also by Stephen in Act 7:...

For he wrote of me ( peri gar emou ekeinos egrapsen ).

Deu 18:18. is quoted by Peter (Act 3:22) as a prophecy of Christ and also by Stephen in Act 7:37. See also Joh 3:14 about the brazen serpent and Joh 8:56 about Abraham foreseeing Christ’ s day. Jesus does here say that Moses wrote concerning him.

Robertson: Joh 5:47 - His writings His writings ( tois ekeinou grammasin ). Dative case with pistuete . See Luk 16:31 for a like argument. The authority of Moses was the greatest of al...

His writings ( tois ekeinou grammasin ).

Dative case with pistuete . See Luk 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between

Robertson: Joh 5:47 - writings writings ( grammasin , from graphō , to write) and

writings ( grammasin , from graphō , to write)

and

Robertson: Joh 5:47 - words words ( rēmasin , from eipon ). Gramma may mean the mere letter as opposed to spirit (2Co 3:6; Rom 2:27, Rom 2:29; Rom 7:6), a debtor’ s bon...

words ( rēmasin , from eipon ).

Gramma may mean the mere letter as opposed to spirit (2Co 3:6; Rom 2:27, Rom 2:29; Rom 7:6), a debtor’ s bond (Luk 16:6.), letters or learning (Joh 7:15; Act 26:24) like agrammatoi for unlearned (Act 4:13), merely written characters (Luk 23:38; 2Co 3:7; Gal 6:11), official communications (Act 28:21), once hiera grammata for the sacred writings (2Ti 3:15) instead of the more usual hai hagiai graphai . Graphē is used also for a single passage (Mar 12:10), but biblion for a book or roll (Luk 4:17) or biblos (Luk 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luk 24:27, Luk 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (hoi grammateis ) made copies according to the letter (kata to gramma ).

Vincent: Joh 5:1 - A feast A feast ( ἑορτὴ ) Or festival . What festival is uncertain. It has been identified with the Passover, Pentecost, and the Feast of Taber...

A feast ( ἑορτὴ )

Or festival . What festival is uncertain. It has been identified with the Passover, Pentecost, and the Feast of Tabernacles; also with the Day of Atonement, the Feast of Dedication, and the Feast of Purim.

Vincent: Joh 5:2 - Sheep-market Sheep-market ( τῇ προβατικῇ ) The word is an adjective pertaining to sheep , which requires to be completed with another ...

Sheep-market ( τῇ προβατικῇ )

The word is an adjective pertaining to sheep , which requires to be completed with another word, not with ἀγορᾷ , market , but with πύλῆ , gate . This gate was near the temple on the east of the city. See Neh 3:1, Neh 3:32; Neh 12:39. Some editors join the adjective with the following κολυμβήθρα , pool , making the latter word κολυμβήθρᾳ (the dative case), and reading the sheep-pool . Wyc., a standing water of beasts .

Vincent: Joh 5:2 - Pool Pool ( κολυμβήθρα ) In the New Testament only in this chapter and Joh 9:7, Joh 9:11. Properly, a pool for swimming , from κολυ...

Pool ( κολυμβήθρα )

In the New Testament only in this chapter and Joh 9:7, Joh 9:11. Properly, a pool for swimming , from κολυμβάω , to dive . In Ecc 2:6 (Sept.) it is used of a reservoir in a garden. The Hebrew word is from the verb to kneel down , and means, therefore, a kneeling-place for cattle or men when drinking. In ecclesiastical language, the baptismal font , and the baptistery itself.

Vincent: Joh 5:2 - Called Called ( ἐπιλεγομένη ) Strictly, surnamed , the name having perhaps supplanted some earlier name.

Called ( ἐπιλεγομένη )

Strictly, surnamed , the name having perhaps supplanted some earlier name.

Vincent: Joh 5:2 - Bethesda Bethesda ( βηθεσδὰ ) Commonly interpreted House of Mercy; others House of the Portico . The readings also vary. Tischendorf...

Bethesda ( βηθεσδὰ )

Commonly interpreted House of Mercy; others House of the Portico . The readings also vary. Tischendorf and Westcott and Hort give βηθζαθά , Bethzatha , House of the Olive . The site cannot be identified with any certainty. Dr. Robinson thinks it may be the Fountain of the Virgin, the upper fountain of Siloam. See Thomson's " Land and Book," " Southern Palestine and Jerusalem," pp. 458-461.

Vincent: Joh 5:2 - Porches Porches ( στοὰς ) Cloisters, covered porticoes.

Porches ( στοὰς )

Cloisters, covered porticoes.

Vincent: Joh 5:3 - Great multitude Great multitude The best texts omit great .

Great multitude

The best texts omit great .

Vincent: Joh 5:3 - Impotent Impotent ( ἀσθεσούντων ) Rev., sick . Yet the A.V. gives the literal meaning, people without strength . Wyc., languishing .

Impotent ( ἀσθεσούντων )

Rev., sick . Yet the A.V. gives the literal meaning, people without strength . Wyc., languishing .

Vincent: Joh 5:3 - Withered Withered ( ζηρῶν ) Literally, dry . So Wyc. The following words, to the end of Joh 5:4, are omitted by the best texts.

Withered ( ζηρῶν )

Literally, dry . So Wyc. The following words, to the end of Joh 5:4, are omitted by the best texts.

Vincent: Joh 5:5 - Had an infirmity thirty and eight years Had an infirmity thirty and eight years Literally, having thirty and eight years in his infirmity .

Had an infirmity thirty and eight years

Literally, having thirty and eight years in his infirmity .

Vincent: Joh 5:6 - Had been now a long time Had been now a long time ( πολὺν ἤδη χρόνον ἔχει ) Literally, he hath already much time .

Had been now a long time ( πολὺν ἤδη χρόνον ἔχει )

Literally, he hath already much time .

Vincent: Joh 5:6 - Wilt thou Wilt thou ( θέλεις ) Not merely, do you wish , but are you in earnest? See on Mat 1:19. Jesus appeals to the energy of his w...

Wilt thou ( θέλεις )

Not merely, do you wish , but are you in earnest? See on Mat 1:19. Jesus appeals to the energy of his will. Not improbably he had fallen into apathy through his long sickness. Compare Act 3:4; Joh 7:17.

Vincent: Joh 5:6 - Whole Whole ( ὑγιὴς ) Sound.

Whole ( ὑγιὴς )

Sound.

Vincent: Joh 5:7 - Put Put ( βάλῃ ) Literally, cast; indicating the hasty movement required to bring him to the water before its agitation should have ceased....

Put ( βάλῃ )

Literally, cast; indicating the hasty movement required to bring him to the water before its agitation should have ceased. See on Mar 7:30; see on Luk 16:20.

Vincent: Joh 5:8 - Bed Bed ( κράββατον ) Used by both Mark and Luke. See on Mar 2:4, and compare Act 5:15; Act 9:33.

Bed ( κράββατον )

Used by both Mark and Luke. See on Mar 2:4, and compare Act 5:15; Act 9:33.

Vincent: Joh 5:10 - Cured Cured ( τεθεραπευμένῳ ) See on Mat 8:7; see on Luk 5:15; see on Act 17:25.

Cured ( τεθεραπευμένῳ )

See on Mat 8:7; see on Luk 5:15; see on Act 17:25.

Vincent: Joh 5:10 - To carry To carry ( ἆραι ) Rev., more correctly, to take up . It is Jesus' own word in Joh 5:8.

To carry ( ἆραι )

Rev., more correctly, to take up . It is Jesus' own word in Joh 5:8.

Vincent: Joh 5:11 - He that made - the same He that made - the same ( ὁ ποιήσας - ἐκεῖνος ) The demonstrative pronoun points with emphasis to the subject of the pre...

He that made - the same ( ὁ ποιήσας - ἐκεῖνος )

The demonstrative pronoun points with emphasis to the subject of the preceding clause. A characteristic usage of John. See Joh 1:18, Joh 1:33; Joh 9:37; Joh 10:1; Joh 12:48, etc.

Vincent: Joh 5:12 - Then Then Omit.

Then

Omit.

Vincent: Joh 5:12 - What man is he, etc What man is he, etc. " See the cunning of malice. They do not say, 'Who is he that healed thee?' but, 'Who bade thee take up thy bed?'" (Grotius...

What man is he, etc.

" See the cunning of malice. They do not say, 'Who is he that healed thee?' but, 'Who bade thee take up thy bed?'" (Grotius, in Trench, " Miracles." )

Vincent: Joh 5:12 - Take up thy bed Take up thy bed Omit bed . Literally, take up and walk .

Take up thy bed

Omit bed . Literally, take up and walk .

Vincent: Joh 5:13 - He that was healed He that was healed ( ἰαθεὶς ) Compare Joh 5:10, and note the different word for healing. See references there.

He that was healed ( ἰαθεὶς )

Compare Joh 5:10, and note the different word for healing. See references there.

Vincent: Joh 5:13 - Who it was Who it was ( τίς ἐστιν ) The present tense, who it is .

Who it was ( τίς ἐστιν )

The present tense, who it is .

Vincent: Joh 5:13 - Had conveyed Himself away Had conveyed Himself away ( ἐξένευσεν ) The verb means, literally, to turn the head aside , in order to avoid something. He...

Had conveyed Himself away ( ἐξένευσεν )

The verb means, literally, to turn the head aside , in order to avoid something. Hence, generally, to retire or withdraw . Only here in the New Testament.

Vincent: Joh 5:14 - Findeth - said Findeth - said Note the lively interchange of the tenses, as in Joh 5:13.

Findeth - said

Note the lively interchange of the tenses, as in Joh 5:13.

Vincent: Joh 5:14 - Sin no more Sin no more ( μηκέτι ἁμάρτανε ) No longer continue to sin. See on Mat 1:21. Jesus thus shows His knowledge that the sickness ...

Sin no more ( μηκέτι ἁμάρτανε )

No longer continue to sin. See on Mat 1:21. Jesus thus shows His knowledge that the sickness was the result of sin.

Vincent: Joh 5:14 - A worse thing A worse thing Than even those thirty-eight years of suffering.

A worse thing

Than even those thirty-eight years of suffering.

Vincent: Joh 5:14 - Come unto thee Come unto thee ( σοί γένηται ) Rev., better, befall thee . Literally, come to pass .

Come unto thee ( σοί γένηται )

Rev., better, befall thee . Literally, come to pass .

Vincent: Joh 5:15 - Told Told ( ἀνήγγειλεν ) See on Joh 4:25. The best texts, however, read εἶπεν , said .

Told ( ἀνήγγειλεν )

See on Joh 4:25. The best texts, however, read εἶπεν , said .

Vincent: Joh 5:16 - Did the Jews persecute Did the Jews persecute The imperfect tense (ἐδίωκον ) might be rendered began to persecute , as this is an opening of hostilities...

Did the Jews persecute

The imperfect tense (ἐδίωκον ) might be rendered began to persecute , as this is an opening of hostilities against Jesus, or, more probably, corresponds with the same tense in ἐποίει , he did , or better, was wont to do . Διώκω , to persecute , is originally to run after , to pursue with hostile purpose , and thence to harass .

Vincent: Joh 5:16 - And sought to kill Him And sought to kill Him The best texts omit.

And sought to kill Him

The best texts omit.

Vincent: Joh 5:16 - He did He did See above. Godet observes: " the imperfect malignantly expresses the idea that the violation of the Sabbath has become with Him a sort of ...

He did

See above. Godet observes: " the imperfect malignantly expresses the idea that the violation of the Sabbath has become with Him a sort of maxim."

Vincent: Joh 5:17 - Worketh Worketh The discussion turned on work on the Sabbath. The Father's work in maintaining and redeeming the world has continued from the creation un...

Worketh

The discussion turned on work on the Sabbath. The Father's work in maintaining and redeeming the world has continued from the creation until the present moment (ἕως ἄρτι ): until now , not interrupted by the Sabbath.

Vincent: Joh 5:17 - And I work And I work ( κἀγὼ ἐργάζομαι ) Or, I also work . The two clauses are coordinated. The relation, as Meyer observes, is no...

And I work ( κἀγὼ ἐργάζομαι )

Or, I also work . The two clauses are coordinated. The relation, as Meyer observes, is not that of imitation , or example , but of equality of will and procedure . Jesus does not violate the divine ideal of the Sabbath by His holy activity on that day. " Man's true rest is not a rest from human, earthly labor, but a rest for divine, heavenly labor. Thus the merely negative, traditional observance of the Sabbath is placed in sharp contrast with the positive, final fulfillment of spiritual service, for which it was a preparation" (Westcott).

Vincent: Joh 5:18 - Had broken Had broken ( ἔλυε ) Literally, was loosing: the imperfect tense. See on He did , Joh 5:16. Not, broke the Sabbath in any particula...

Had broken ( ἔλυε )

Literally, was loosing: the imperfect tense. See on He did , Joh 5:16. Not, broke the Sabbath in any particular case, but was annulling the law and duty of Sabbath observance.

Vincent: Joh 5:18 - His Father His Father ( πατέρα ἴδιον ) Properly, His own Father. So Rev.

His Father ( πατέρα ἴδιον )

Properly, His own Father. So Rev.

Vincent: Joh 5:19 - Verily, verily Verily, verily See on Joh 1:51.

Verily, verily

See on Joh 1:51.

Vincent: Joh 5:19 - But what He seeth But what He seeth Referring to can do nothing , not to of himself . Jesus, being one with God, can do nothing apart from Him.

But what He seeth

Referring to can do nothing , not to of himself . Jesus, being one with God, can do nothing apart from Him.

Vincent: Joh 5:19 - The Father do The Father do ( τὸν πατέρα ποιοῦντα ) Rev., rightly, doing . The participle brings out more sharply the coincidence of ...

The Father do ( τὸν πατέρα ποιοῦντα )

Rev., rightly, doing . The participle brings out more sharply the coincidence of action between the Father and the Son: " the inner and immediate intuition which the Son perpetually has of the Father's work" (Meyer).

Vincent: Joh 5:19 - Likewise Likewise ( ὁμοίως ) Better, as Rev., in like manner . Likewise is popularly understood as equivalent to also; but the word ind...

Likewise ( ὁμοίως )

Better, as Rev., in like manner . Likewise is popularly understood as equivalent to also; but the word indicates identity of action based upon identity of nature.

Vincent: Joh 5:20 - Loveth Loveth ( φιλεῖ ) To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω . Ἁγαπάω indica...

Loveth ( φιλεῖ )

To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω . Ἁγαπάω indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Φιλέω represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ἀγαπάω is represented by the Latin diligo , the fundamental idea of which is selection , the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus φιλέω emphasizes the affectional element of love, and ἀγαπάω the intelligent element. Socrates, in Xenophon's " Memorabilia," advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved (ἐφίλουν ) him as their protector, while he in turn loved (ἠγάπα ) them because they were of use to him (" Memorabilia," ii., 7, §12). Jesus' sentiment toward Martha and Mary is described by ἠγάπα , Joh 11:5. Men are bidden to love (ἀγαπᾶν ) God (Mat 22:37; 1Co 8:3); never φιλεῖν , since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Mat 3:17; Joh 3:35; Joh 4:20). Ἁγάπη is used throughout the panegyric of love in 1Co 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun αγάπη nowhere appears in classical writings. As Trench remarks, it " is a word born within the bosom of revealed religion." 'Εράω , in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (" Synonyms," p. 42).

Vincent: Joh 5:20 - Greater works will He show Him Greater works will He show Him As Jesus does whatever He sees the Father do (Joh 5:19), the showing of greater works will be the signal for Jesus...

Greater works will He show Him

As Jesus does whatever He sees the Father do (Joh 5:19), the showing of greater works will be the signal for Jesus to do them. On works , as a characteristic word in John, see on Joh 4:47.

Vincent: Joh 5:20 - Ye may marvel Ye may marvel The ye is emphatic (ὑμεῖς ) and is addressed to those who questioned His authority, whose wonder would therefore be that...

Ye may marvel

The ye is emphatic (ὑμεῖς ) and is addressed to those who questioned His authority, whose wonder would therefore be that of astonishment rather than of admiring faith, but might lead to faith. Plato says, " Wonder is the feeling of a philosopher, and philosophy begins in wonder" (" Theaetetus," 105); and Clement of Alexandria, cited by Westcott, " He that wonders shall reign, and he that reigns shall rest." Compare Act 4:13.

Vincent: Joh 5:21 - Raiseth - quickeneth Raiseth - quickeneth Physically and spiritually.

Raiseth - quickeneth

Physically and spiritually.

Vincent: Joh 5:21 - The Son quickeneth The Son quickeneth Not raiseth and quickeneth. The quickening , however (ζωοποιεῖ , maketh alive ), includes the raising , so th...

The Son quickeneth

Not raiseth and quickeneth. The quickening , however (ζωοποιεῖ , maketh alive ), includes the raising , so that the two clauses are coextensive. In popular conception the raising precedes the quickening; but, in fact, the making alive is the controlling fact of the raising. Ἑγείρει , raiseth , means primarily awaketh .

Vincent: Joh 5:22 - For the Father For the Father ( οὐδὲ γὰρ ὁ πατὴρ ) The A.V. misses the climax in οὐδὲ ; not even the Father, who might be ex...

For the Father ( οὐδὲ γὰρ ὁ πατὴρ )

The A.V. misses the climax in οὐδὲ ; not even the Father, who might be expected to be judge.

Vincent: Joh 5:22 - Hath committed Hath committed ( δέδωκεν ) Rev., given . The habitual word for the bestowment of the privileges and functions of the Son. See Joh 5:36;...

Hath committed ( δέδωκεν )

Rev., given . The habitual word for the bestowment of the privileges and functions of the Son. See Joh 5:36; Joh 3:35; Joh 6:37, Joh 6:39; Joh 10:29, etc.

Vincent: Joh 5:22 - All judgment All judgment ( τὴν κρίσιν πᾶσαν ) Literally, the judgment wholly .

All judgment ( τὴν κρίσιν πᾶσαν )

Literally, the judgment wholly .

Vincent: Joh 5:23 - Which sent Him Which sent Him A phrase peculiar to John, and used only by the Lord, of the Father. See Joh 4:34; Joh 6:38, Joh 6:39; Joh 7:16, Joh 7:28, Joh 7:3...

Which sent Him

A phrase peculiar to John, and used only by the Lord, of the Father. See Joh 4:34; Joh 6:38, Joh 6:39; Joh 7:16, Joh 7:28, Joh 7:33, etc.

Vincent: Joh 5:24 - Heareth Heareth Closely connected with believeth .

Heareth

Closely connected with believeth .

Vincent: Joh 5:24 - Hath eternal life Hath eternal life See on Joh 3:36.

Hath eternal life

See on Joh 3:36.

Vincent: Joh 5:24 - Shall not come into condemnation Shall not come into condemnation ( εἰς κρίσιν οὐκ ἔρχεται ) The present tense, cometh not . So Rev. Not condemna...

Shall not come into condemnation ( εἰς κρίσιν οὐκ ἔρχεται )

The present tense, cometh not . So Rev. Not condemnation , but judgment , as Rev. See on Joh 3:17. Wyc., cometh not into doom . The present, cometh , states the general principle or order .

Vincent: Joh 5:24 - From death From death ( ἐκ θανάτου ) Rev., correctly, out of death, pointing to the previous condition in which he was.

From death ( ἐκ θανάτου )

Rev., correctly, out of death, pointing to the previous condition in which he was.

Vincent: Joh 5:24 - Life Life ( τὴν ζωήν ) The life; the ideal of perfect life.

Life ( τὴν ζωήν )

The life; the ideal of perfect life.

Vincent: Joh 5:25 - The dead The dead Spiritually.

The dead

Spiritually.

Vincent: Joh 5:26 - As - so As - so ( ὥσπερ - οὕτως ) The correspondence is that of fact , not of degree .

As - so ( ὥσπερ - οὕτως )

The correspondence is that of fact , not of degree .

Vincent: Joh 5:26 - Hath he given Hath he given ( ἔδωκεν ) Rev., more strictly, gave , the aorist tense pointing back to the eternal past.

Hath he given ( ἔδωκεν )

Rev., more strictly, gave , the aorist tense pointing back to the eternal past.

Vincent: Joh 5:27 - Authority Authority See on Joh 1:12.

Authority

See on Joh 1:12.

Vincent: Joh 5:27 - Also Also Omit.

Also

Omit.

Vincent: Joh 5:27 - The Son of man The Son of man Better, a son of man. The article is wanting. The authority is assigned to Him as being very man . John uses the article ever...

The Son of man

Better, a son of man. The article is wanting. The authority is assigned to Him as being very man . John uses the article everywhere with this phrase, except here and Rev 1:13; Rev 14:14. See on Luk 6:22.

Vincent: Joh 5:28 - The graves The graves ( τοῖς μνημείοις ) Rev., better; tombs . Two words are used in the New Testament for the place of burial, τάφο...

The graves ( τοῖς μνημείοις )

Rev., better; tombs . Two words are used in the New Testament for the place of burial, τάφος , and μνημεῖον or μνῆμα . The former emphasizes the idea of burial (θάπτω , to bury ); the latter of preserving the memory of the dead; from μιμνήσκω , to remind .

Vincent: Joh 5:29 - Have done good - have done evil Have done good - have done evil Note again the use of the different verbs for doing with good and evil . See on Joh 3:21. On the word for e...

Have done good - have done evil

Note again the use of the different verbs for doing with good and evil . See on Joh 3:21. On the word for evil (φαῦλα ), see on Joh 3:20.

Vincent: Joh 5:29 - Resurrection of life Resurrection of life ( ἐὰν ἐγὼ ) The phrase occurs only here in the New Testament: so resurrection of judgment (ἀνάσ...

Resurrection of life ( ἐὰν ἐγὼ )

The phrase occurs only here in the New Testament: so resurrection of judgment (ἀνάστασιν κρίσεως ).

Vincent: Joh 5:30 - Of the Father Of the Father Omit. Rev., of Him that sent .

Of the Father

Omit. Rev., of Him that sent .

Vincent: Joh 5:31 - If I If I ( ἐὰν ἐγὼ ) The I expressed for emphasis: I alone .

If I ( ἐὰν ἐγὼ )

The I expressed for emphasis: I alone .

Vincent: Joh 5:31 - True True ( ἀληθής ) As distinguished from false . See on Joh 1:9.

True ( ἀληθής )

As distinguished from false . See on Joh 1:9.

Vincent: Joh 5:33 - Ye sent Ye sent Rev., rightly, have sent . The perfect tense, with allusion to something abiding in its results. Similarly, bare witness should be...

Ye sent

Rev., rightly, have sent . The perfect tense, with allusion to something abiding in its results. Similarly, bare witness should be hath born . Note the expressed ye (ὑμεῖς ), emphatically marking the contrast between the human testimony which the Jews demanded, and the divine testimony on which Jesus relies (Joh 5:34).

Vincent: Joh 5:34 - But I But I ( ἐγὼ δὲ ) Emphatic, in contrast with ye (Joh 5:33).

But I ( ἐγὼ δὲ )

Emphatic, in contrast with ye (Joh 5:33).

Vincent: Joh 5:34 - Receive Receive ( λαμβάνω ) See on Joh 3:32.

Receive ( λαμβάνω )

See on Joh 3:32.

Vincent: Joh 5:34 - Testimony Testimony ( τὴν μαρτυρίαν ) Rev., properly the witness. The restoration of the article is important. It has the force of my , ...

Testimony ( τὴν μαρτυρίαν )

Rev., properly the witness. The restoration of the article is important. It has the force of my , marking the witness as characteristic of Christ's work. The only testimony which I accept as proof.

Vincent: Joh 5:34 - From man From man Or from a man , with a primary reference to the Baptist. Rev. renders, the witness which I receive is not from man .

From man

Or from a man , with a primary reference to the Baptist. Rev. renders, the witness which I receive is not from man .

Vincent: Joh 5:34 - These things These things With reference to the Baptist.

These things

With reference to the Baptist.

Vincent: Joh 5:34 - Ye may be saved Ye may be saved The ye (ὑμεῖς ), marking them as those who might be influenced by the inferior, human testimony; though they did not a...

Ye may be saved

The ye (ὑμεῖς ), marking them as those who might be influenced by the inferior, human testimony; though they did not apprehend the divine testimony.

Vincent: Joh 5:35 - A burning and shining light A burning and shining light ( ὁ λύχνος ὁ καιόμενος καὶ φαίνων ) Rev., correctly, the lamp that burne...

A burning and shining light ( ὁ λύχνος ὁ καιόμενος καὶ φαίνων )

Rev., correctly, the lamp that burneth and shineth . Λύχνος , lamp , as contrasted with the light (φῶς ). See Joh 1:5, Joh 1:7, Joh 1:8, Joh 1:9; and compare Joh 8:12; Joh 9:5; Joh 12:46. Wyc., lantern . The Baptist did not, like Jesus, shine by his own light. The definite article with lamp , points to it as a familiar household object. Burning hints at the fact that the lamp gives but a transitory light. In burning the oil is consumed.

Vincent: Joh 5:35 - Ye were willing Ye were willing Again the emphatic ὑμεῖς , ye .

Ye were willing

Again the emphatic ὑμεῖς , ye .

Vincent: Joh 5:35 - To rejoice To rejoice ( ἀγαλλιασθῆναι ) The word signifies exultant , lively joy. See Mat 5:12; Luk 1:47; Luk 10:21; 1Pe 1:6. The intere...

To rejoice ( ἀγαλλιασθῆναι )

The word signifies exultant , lively joy. See Mat 5:12; Luk 1:47; Luk 10:21; 1Pe 1:6. The interest in the Baptist was a frivolous, superficial, and short-lived excitement. Bengel says, " they were attracted by his brightness , not by his warmth ."

Vincent: Joh 5:36 - Greater witness Greater witness ( τήν μαρτυρίαν μείζω ) The article, omitted in A.V., has the force of my , as in Joh 5:34. Rev., the ...

Greater witness ( τήν μαρτυρίαν μείζω )

The article, omitted in A.V., has the force of my , as in Joh 5:34. Rev., the witness which I have is greater .

Vincent: Joh 5:36 - Hath given Hath given See on Joh 5:22.

Hath given

See on Joh 5:22.

Vincent: Joh 5:36 - To finish To finish ( ἵνα τελειώσω ) Literally, in order that I should accomplish . Rev., accomplish . See on Joh 4:34.

To finish ( ἵνα τελειώσω )

Literally, in order that I should accomplish . Rev., accomplish . See on Joh 4:34.

Vincent: Joh 5:36 - The same works The same works ( αὐτὰ τὰ ἔργα ) Rev., more correctly, the very works.

The same works ( αὐτὰ τὰ ἔργα )

Rev., more correctly, the very works.

Vincent: Joh 5:37 - Himself Himself ( αὐτὸς ) The best texts substitute ἐκεῖνος , he; reading, " the Father which sent me, He hath born witness." So...

Himself ( αὐτὸς )

The best texts substitute ἐκεῖνος , he; reading, " the Father which sent me, He hath born witness." So Rev.

Vincent: Joh 5:37 - Voice - shape Voice - shape Not referring to the descent of the dove and the voice from heaven at Jesus' baptism, but generally and figuratively to God's witne...

Voice - shape

Not referring to the descent of the dove and the voice from heaven at Jesus' baptism, but generally and figuratively to God's witness in the Old Testament Scriptures. This is in harmony with the succeeding reference to the word.

Vincent: Joh 5:38 - His word His word Emphatic, commencing the sentence. Compare Joh 17:6 sqq.; 1Jo 1:10; 1Jo 2:14.

His word

Emphatic, commencing the sentence. Compare Joh 17:6 sqq.; 1Jo 1:10; 1Jo 2:14.

Vincent: Joh 5:39 - Search Search ( ἐρευνᾶτε ) Rev., rightly, ye search . Jesus is appealing to a familiar practice of which for in them ye think i...

Search ( ἐρευνᾶτε )

Rev., rightly, ye search . Jesus is appealing to a familiar practice of which for in them ye think is explanatory. See 1Pe 1:11; Rom 8:27; 1Co 2:10; Rev 2:23.

Vincent: Joh 5:39 - The scriptures The scriptures ( τὰς γραφὰς ) Literally, the writings; possibly with a hint at the contrast with the word (Joh 5:38).

The scriptures ( τὰς γραφὰς )

Literally, the writings; possibly with a hint at the contrast with the word (Joh 5:38).

Vincent: Joh 5:39 - They They ( ἐκεῖναι ) Those very scriptures.

They ( ἐκεῖναι )

Those very scriptures.

Vincent: Joh 5:40 - And And More than a simple copula. Rather and yet . See on Luk 18:7.

And

More than a simple copula. Rather and yet . See on Luk 18:7.

Vincent: Joh 5:40 - Ye will not Ye will not ( οὐ θέλετε ) Indicating stubborn determination. See on Mat 1:19.

Ye will not ( οὐ θέλετε )

Indicating stubborn determination. See on Mat 1:19.

Vincent: Joh 5:41 - I receive not honor from men I receive not honor from men The Greek order is: glory from men I receive not . Compare Joh 5:34. His glory consists in his loving fel...

I receive not honor from men

The Greek order is: glory from men I receive not . Compare Joh 5:34. His glory consists in his loving fellowship with God. Men who do not love God are not in sympathy with Him.

Vincent: Joh 5:42 - I know I know ( ἔγνωκα ) See on Joh 2:24.

I know ( ἔγνωκα )

See on Joh 2:24.

Vincent: Joh 5:42 - The love of God The love of God Love toward God. This was the summary of their own law. The phrase occurs elsewhere in the Gospels only in Luk 11:42.

The love of God

Love toward God. This was the summary of their own law. The phrase occurs elsewhere in the Gospels only in Luk 11:42.

Vincent: Joh 5:42 - In you In you ( ἐν ἑαυτοῖς ) Rev., rightly, in yourselves . Compare Joh 6:53; 1Jo 5:10; Mar 4:17.

In you ( ἐν ἑαυτοῖς )

Rev., rightly, in yourselves . Compare Joh 6:53; 1Jo 5:10; Mar 4:17.

Vincent: Joh 5:44 - Ye believe Ye believe Again the emphatic ye , the reason for the emphasis being given in the succeeding clause.

Ye believe

Again the emphatic ye , the reason for the emphasis being given in the succeeding clause.

Vincent: Joh 5:44 - Which receive Which receive ( λαμβάνοντες ) Literally, receiving (as ye do): seeing that ye receive.

Which receive ( λαμβάνοντες )

Literally, receiving (as ye do): seeing that ye receive.

Vincent: Joh 5:44 - Seek not the honor that cometh from God only Seek not the honor that cometh from God only ( καὶ τὴν δόξαν τὴν μόνου Θεοῦ οὐ ζητεῖτε ) The Rev....

Seek not the honor that cometh from God only ( καὶ τὴν δόξαν τὴν μόνου Θεοῦ οὐ ζητεῖτε )

The Rev. gives it capitally, following the Greek order: and the glory that cometh from the only God ye seek not . Not God only , which entirely overlooks the force of the definite article; but the only God . Compare 1Ti 6:15, 1Ti 6:16; Joh 17:3; Rom 16:27.

Vincent: Joh 5:45 - I will accuse I will accuse ( κατηγορήσω ) From κατά , against , and ἀγορεύω , to speak in the assembly (ἀγορά...

I will accuse ( κατηγορήσω )

From κατά , against , and ἀγορεύω , to speak in the assembly (ἀγορά ). Hence, properly, to bring an accusation in court . John uses no other verb for accuse , and this only here, Joh 8:6, and Rev 12:10. Once in the New Testament διαβάλλω occurs (Luk 16:1, on which see note), signifying malicious accusation, and secret , as distinguished from public , accusation (κατηγορία ). Αἰτιάομαι occurs once in the compound προῃτιασάμεθα , we before laid to the charge (Rom 3:9). This has reference especially to the ground of accusation (αἰτία ). Ἑγκαλέω occurs only in Acts, with the exception of Rom 8:33. It means to accuse publicly , but not necessarily before a tribunal . See Act 23:28, Act 23:29; Act 26:2, Act 26:7.

Vincent: Joh 5:45 - In whom ye trust In whom ye trust ( εἰσ ̔̀ον ὑμεῖς ἠλπίκατε ) A strong expression. Literally, into whom ye have hoped . Rev...

In whom ye trust ( εἰσ ̔̀ον ὑμεῖς ἠλπίκατε )

A strong expression. Literally, into whom ye have hoped . Rev., admirably, on whom ye have set your hope .

Vincent: Joh 5:47 - Writings Writings ( γράμμασιν ) It is important to understand the precise sense of this word, because it goes to determine whether Jesus intend...

Writings ( γράμμασιν )

It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words , or simply between Moses (ἐκείνου ) and Himself (ἐμοῖς ).

Γράμμα primarily means what is written . Hence it may describe either a single character or a document . From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters , at Luk 23:38; 2Co 3:7; Gal 6:11. In Act 28:21, it means official communications . Paul, with a single exception (2Co 3:7), uses it of the letter of scripture as contrasted with its spirit (Rom 2:27, Rom 2:29; Rom 7:6; 2Co 3:6). In Luk 16:6, Luk 16:7, it denotes a debtor's bond (A.V., bill ). In Joh 7:15, Act 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning . Compare Sept., Isa 29:11,Isa 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters . Once it is used collectively of the sacred writings - the scriptures (2Ti 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition , based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters (γράμματα Joh 7:15)? Also the comment upon Peter and John (Act 4:13) that they were unlearned (ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning (πολλά γράμματα ) doth make thee mad (Act 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes (γραμματεῖς ) were charged with producing copies according to the letter (κατὰ τὸ γράμμα ).

The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures , especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: " thou hast known sacred writings ." The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luk 4:17), or βίβλος (Luk 20:42); never γραφή , which was the term for a particular passage . See on Mar 12:10.

It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words (ῥήμασιν , see on Luk 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally.

Wesley: Joh 5:1 - A feast Pentecost.

Pentecost.

Wesley: Joh 5:2 - There is in Jerusalem Hence it appears, that St. John wrote his Gospel before Jerusalem was destroyed: it is supposed about thirty years after the ascension.

Hence it appears, that St. John wrote his Gospel before Jerusalem was destroyed: it is supposed about thirty years after the ascension.

Wesley: Joh 5:2 - Having five porticos Built for the use of the sick. Probably the basin had five sides! Bethesda signifies the house of mercy.

Built for the use of the sick. Probably the basin had five sides! Bethesda signifies the house of mercy.

Wesley: Joh 5:4 - An angel Yet many undoubtedly thought the whole thing to be purely natural.

Yet many undoubtedly thought the whole thing to be purely natural.

Wesley: Joh 5:4 - At certain times Perhaps at a certain hour of the day, during this paschal week, went down - The Greek word implies that he had ceased going down, before the time of S...

Perhaps at a certain hour of the day, during this paschal week, went down - The Greek word implies that he had ceased going down, before the time of St. John's writing this. God might design this to raise expectation of the acceptable time approaching, to add a greater lustre to his Son's miracles, and to show that his ancient people were not entirely forgotten of him.

Wesley: Joh 5:4 - The first Whereas the Son of God healed every day not one only, but whole multitudes that resorted to him.

Whereas the Son of God healed every day not one only, but whole multitudes that resorted to him.

Wesley: Joh 5:7 - The sick man answered Giving the reason why he was not made whole, notwithstanding his desire.

Giving the reason why he was not made whole, notwithstanding his desire.

Wesley: Joh 5:14 - Sin no more It seems his former illness was the effect or punishment of sin.

It seems his former illness was the effect or punishment of sin.

Wesley: Joh 5:15 - The man went and told the Jews, that it was Jesus who had made him whole One might have expected, that when he had published the name of his benefactor, crowds would have thronged about Jesus, to have heard the words of his...

One might have expected, that when he had published the name of his benefactor, crowds would have thronged about Jesus, to have heard the words of his mouth, and to have received the blessings of the Gospel. Instead of this, they surround him with a hostile intent: they even conspire against his life, and for an imagined transgression in point of ceremony, would have put out this light of Israel. Let us not wonder then, if our good be evil spoken of: if even candour, benevolence, and usefulness, do not disarm the enmity of those who have been taught to prefer sacrifice to mercy; and who, disrelishing the genuine Gospel, naturally seek to slander and persecute the professors, but especially the defenders of it.

Wesley: Joh 5:17 - My Father worketh until now, and I work From the creation till now he hath been working without intermission. I do likewise. This is the proposition which is explained Joh 5:19-30, confirmed...

From the creation till now he hath been working without intermission. I do likewise. This is the proposition which is explained Joh 5:19-30, confirmed and vindicated in Joh 5:31 and following verses.

Wesley: Joh 5:18 - His own Father The Greek word means his own Father in such a sense as no creature can speak.

The Greek word means his own Father in such a sense as no creature can speak.

Wesley: Joh 5:18 - Making himself equal with God It is evident all the hearers so understood him, and that our Lord never contradicted, but confirmed it.

It is evident all the hearers so understood him, and that our Lord never contradicted, but confirmed it.

Wesley: Joh 5:19 - The Son can do nothing of himself This is not his imperfection, but his glory, resulting from his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossib...

This is not his imperfection, but his glory, resulting from his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible, that the Son should judge, will, testify, or teach any thing without the Father, Joh 5:30, &c; Joh 6:38; Joh 7:16; or that he should be known or believed on, separately from the Father. And he here defends his doing good every day, without intermission, by the example of his Father, from which he cannot depart: these doth the Son likewise - All these, and only these; seeing he and the Father are one.

Wesley: Joh 5:20 - The Father showeth him all things that himself doth A proof of the most intimate unity.

A proof of the most intimate unity.

Wesley: Joh 5:20 - And he will show him By doing them. At the same time (not at different times) the Father showeth and doth, and the Son seeth and doth.

By doing them. At the same time (not at different times) the Father showeth and doth, and the Son seeth and doth.

Wesley: Joh 5:20 - Greater works Jesus oftener terms them works, than signs or wonders, because they were not wonders in his eyes.

Jesus oftener terms them works, than signs or wonders, because they were not wonders in his eyes.

Wesley: Joh 5:20 - Ye will marvel So they did, when he raised Lazarus.

So they did, when he raised Lazarus.

Wesley: Joh 5:21 - For He declares which are those greater works, raising the dead, and judging the world. The power of quickening whom he will follows from the power of jud...

He declares which are those greater works, raising the dead, and judging the world. The power of quickening whom he will follows from the power of judging. These two, quickening and judging, are proposed Joh 5:21-22. The acquittal of believers, which presupposes judgment, is treated of Joh 5:24; the quickening some of the dead, Joh 5:25; and the general resurrection, Joh 5:28.

Wesley: Joh 5:22 - For neither doth the Father judge Not without the Son: but he doth judge by that man whom he hath ordained, Act 17:31.

Not without the Son: but he doth judge by that man whom he hath ordained, Act 17:31.

Wesley: Joh 5:23 - That all men may honour the Son, even as they honour the Father Either willingly, and so escaping condemnation, by faith: or unwillingly, when feeling the wrath of the Judge. This demonstrates the EQUALITY of the S...

Either willingly, and so escaping condemnation, by faith: or unwillingly, when feeling the wrath of the Judge. This demonstrates the EQUALITY of the Son with the Father. If our Lord were God only by office or investiture, and not in the unity of the Divine essence, and in all respects equal in Godhead with the Father, he could not be honoured even as, that is, with the same honour that they honoured the Father.

Wesley: Joh 5:23 - He that honoureth not the Son With the same equal honour, greatly dishonoureth the Father that sent him.

With the same equal honour, greatly dishonoureth the Father that sent him.

Wesley: Joh 5:24 - And cometh not into condemnation Unless he make shipwreck of the faith.

Unless he make shipwreck of the faith.

Wesley: Joh 5:25 - The dead shall hear the voice of the Son of God So did Jairus's daughter, the widow's son, Lazarus.

So did Jairus's daughter, the widow's son, Lazarus.

Wesley: Joh 5:26 - He hath given to the Son By eternal generation, to have life in himself - Absolute, independent.

By eternal generation, to have life in himself - Absolute, independent.

Wesley: Joh 5:27 - Because he is the Son of man He is appointed to judge mankind because he was made man.

He is appointed to judge mankind because he was made man.

Wesley: Joh 5:28 - The time is coming When not two or three, but all shall rise.

When not two or three, but all shall rise.

Wesley: Joh 5:29 - The resurrection of life That resurrection which leads to life everlasting.

That resurrection which leads to life everlasting.

Wesley: Joh 5:30 - I can do nothing of myself It is impossible I should do any thing separately from my Father.

It is impossible I should do any thing separately from my Father.

Wesley: Joh 5:30 - As I hear Of the Father, and see, so I judge and do; A because I am essentially united to him. See Joh 5:19.

Of the Father, and see, so I judge and do; A because I am essentially united to him. See Joh 5:19.

Wesley: Joh 5:31 - If I testify of myself That is, if I alone, (which indeed is impossible,) my testimony is not valid.

That is, if I alone, (which indeed is impossible,) my testimony is not valid.

Wesley: Joh 5:32 - There is another The Father, Joh 5:37, and I know that, even in your judgment, his testimony in beyond exception.

The Father, Joh 5:37, and I know that, even in your judgment, his testimony in beyond exception.

Wesley: Joh 5:33 - He bare testimony That I am the Christ.

That I am the Christ.

Wesley: Joh 5:34 - -- But I have no need to receive, &c. But these things ___Concerning John, whom ye yourselves reverence,

But I have no need to receive, &c. But these things ___Concerning John, whom ye yourselves reverence,

Wesley: Joh 5:34 - I say, that ye may be saved So really and seriously did he will their salvation. Yet they were not saved. Most, if not all of them, died in their sins.

So really and seriously did he will their salvation. Yet they were not saved. Most, if not all of them, died in their sins.

Wesley: Joh 5:35 - He was a burning and a shining light Inwardly burning with love and zeal, outwardly shining in all holiness.

Inwardly burning with love and zeal, outwardly shining in all holiness.

Wesley: Joh 5:35 - And even ye were willing for a season A short time only.

A short time only.

Wesley: Joh 5:37 - He hath testified of me Namely at my baptism. I speak not of my supposed father Joseph. Ye are utter strangers to him of whom I speak.

Namely at my baptism. I speak not of my supposed father Joseph. Ye are utter strangers to him of whom I speak.

Wesley: Joh 5:38 - Ye have not his word All who believe have the word of the Father (the same with the word of the Son) abiding in them, that is, deeply ingrafted in their hearts.

All who believe have the word of the Father (the same with the word of the Son) abiding in them, that is, deeply ingrafted in their hearts.

Wesley: Joh 5:39 - Search the Scriptures A plain command to all men.

A plain command to all men.

Wesley: Joh 5:39 - In them ye are assured ye have eternal life Ye know they show you the way to eternal life. And these very Scriptures testify of me.

Ye know they show you the way to eternal life. And these very Scriptures testify of me.

Wesley: Joh 5:40 - Yet ye will not come unto me As they direct you.

As they direct you.

Wesley: Joh 5:41 - I receive not honour from men I need it not. I seek it not from you for my own sake.

I need it not. I seek it not from you for my own sake.

Wesley: Joh 5:42 - But I know you With this ray he pierces the hearts of the hearers. And this doubtless he spake with the tenderest compassion.

With this ray he pierces the hearts of the hearers. And this doubtless he spake with the tenderest compassion.

Wesley: Joh 5:43 - If another shall come Any false Christ.

Any false Christ.

Wesley: Joh 5:44 - While ye receive honour That is, while ye seek the praise of men rather than the praise of God. At the feast of pentecost, kept in commemoration of the giving the law from Mo...

That is, while ye seek the praise of men rather than the praise of God. At the feast of pentecost, kept in commemoration of the giving the law from Mount Sinai, their sermons used to be full of the praises of the law, and of the people to whom it was given. How mortifying then must the following words of our Lord be to them, while they were thus exulting in Moses and his law!

Wesley: Joh 5:45 - There is one that accuseth you By his writings.

By his writings.

Wesley: Joh 5:46 - He wrote of me Every where; in all his writings; particularly Deu 18:15, Deu 18:18.

Every where; in all his writings; particularly Deu 18:15, Deu 18:18.

JFB: Joh 5:1 - a feast of the Jews What feast? No question has more divided the Harmonists of the Gospels, and the duration of our Lord's ministry may be said to hinge on it. For if, as...

What feast? No question has more divided the Harmonists of the Gospels, and the duration of our Lord's ministry may be said to hinge on it. For if, as the majority have thought (until of late years) it was a Passover, His ministry lasted three and a half years; if not, probably a year less. Those who are dissatisfied with the Passover-view all differ among themselves what other feast it was, and some of the most acute think there are no grounds for deciding. In our judgment the evidence is in favor of its being a Passover, but the reasons cannot be stated here.

JFB: Joh 5:2-3 - sheep market The supplement should be (as in Margin) "sheep [gate]," mentioned in Neh 3:1, Neh 3:32.

The supplement should be (as in Margin) "sheep [gate]," mentioned in Neh 3:1, Neh 3:32.

JFB: Joh 5:2-3 - Bethesda That is, "house (place) of mercy," from the cures wrought there.

That is, "house (place) of mercy," from the cures wrought there.

JFB: Joh 5:2-3 - five porches For shelter to the patients.

For shelter to the patients.

JFB: Joh 5:3 - impotent Infirm.

Infirm.

JFB: Joh 5:4 - an angel, &c. This miracle differed in two points from all other miracles recorded in Scripture: (1) It was not one, but a succession of miracles periodically wroug...

This miracle differed in two points from all other miracles recorded in Scripture: (1) It was not one, but a succession of miracles periodically wrought: (2) As it was only wrought "when the waters were troubled," so only upon one patient at a time, and that the patient "who first stepped in after the troubling of the waters." But this only the more undeniably fixed its miraculous character. We have heard of many waters having a medicinal virtue; but what water was ever known to cure instantaneously a single disease? And who ever heard of any water curing all, even the most diverse diseases--"blind, halt, withered"--alike? Above all, who ever heard of such a thing being done "only at a certain season," and most singularly of all, doing it only to the first person who stepped in after the moving of the waters? Any of these peculiarities--much more all taken together--must have proclaimed the supernatural character of the cures wrought. (If the text here be genuine, there can be no doubt of the miracle, as there were multitudes living when this Gospel was published who, from their own knowledge of Jerusalem, could have exposed the falsehood of the Evangelist, if no such cure had been known there. The want of Joh 5:4 and part of Joh 5:3 in some good manuscripts, and the use of some unusual words in the passage, are more easily accounted for than the evidence in their favor if they were not originally in the text. Indeed Joh 5:7 is unintelligible without Joh 5:4. The internal evidence brought against it is merely the unlikelihood of such a miracle--a principle which will carry us a great deal farther if we allow it to weigh against positive evidence).

JFB: Joh 5:5-9 - thirty and eight years But not all that time at the pool. This was probably the most pitiable of all the cases, and therefore selected.

But not all that time at the pool. This was probably the most pitiable of all the cases, and therefore selected.

JFB: Joh 5:6 - saw him lie, and knew, &c. As He doubtless visited the spot just to perform this cure, so He knows where to find His patient, and the whole previous history of his case (Joh 2:2...

As He doubtless visited the spot just to perform this cure, so He knows where to find His patient, and the whole previous history of his case (Joh 2:25).

JFB: Joh 5:6 - Wilt thou be made whole? Could anyone doubt that a sick man would like to be made whole, or that the patients came thither, and this man had returned again and again, just in ...

Could anyone doubt that a sick man would like to be made whole, or that the patients came thither, and this man had returned again and again, just in hope of a cure? But our Lord asked the question. (1) To fasten attention upon Himself; (2) By making him detail his case to deepen in him the feeling of entire helplessness; (3) By so singular a question to beget in his desponding heart the hope of a cure. (Compare Mar 10:51).

JFB: Joh 5:7 - Sir, I have no man, &c. Instead of saying he wished to be cured, he just tells with piteous simplicity how fruitless had been all his efforts to obtain it, and how helpless a...

Instead of saying he wished to be cured, he just tells with piteous simplicity how fruitless had been all his efforts to obtain it, and how helpless and all but hopeless he was. Yet not quite. For here he is at the pool, waiting on. It seemed of no use; nay, only tantalizing,

JFB: Joh 5:7 - while I am coming, another steppeth down before me The fruit was snatched from his lips. Yet he will not go away. He may get nothing by staying, he may drop into his grave ere he get into the pool; but...

The fruit was snatched from his lips. Yet he will not go away. He may get nothing by staying, he may drop into his grave ere he get into the pool; but by going from the appointed, divine way of healing, he can get nothing. Wait therefore he will, wait he does, and when Christ comes to heal him, lo! he is waiting his turn. What an attitude for a sinner at Mercy's gate! The man's hopes seemed low enough ere Christ came to him. He might have said, just before "Jesus passed by that way," "This is no use; I shall never get in; let me die at home." Then all had been lost. But he held on, and his perseverance was rewarded with a glorious cure. Probably some rays of hope darted into his heart as he told his tale before those Eyes whose glance measured his whole case. But the word of command consummates his preparation to receive the cure, and instantaneously works it.

JFB: Joh 5:8 - Rise, take up thy bed, &c. "Immediately" he did so. "He spake and it was done." The slinging of his portable couch over his shoulders was designed to show the perfection of the ...

"Immediately" he did so. "He spake and it was done." The slinging of his portable couch over his shoulders was designed to show the perfection of the cure.

JFB: Joh 5:9 - the same day was the sabbath Beyond all doubt this was intentional, as in so many other healings, in order that when opposition arose on this account men might be compelled to lis...

Beyond all doubt this was intentional, as in so many other healings, in order that when opposition arose on this account men might be compelled to listen to His claims and His teaching.

JFB: Joh 5:10-16 - The Jews That is, those in authority. (See on Joh 1:19.)

That is, those in authority. (See on Joh 1:19.)

JFB: Joh 5:10-16 - it is not lawful to carry thy bed A glorious testimony to the cure, as instantaneous and complete, from the lips of the most prejudiced! (And what a contrast does it, as all our Lord's...

A glorious testimony to the cure, as instantaneous and complete, from the lips of the most prejudiced! (And what a contrast does it, as all our Lord's miracles, present to the bungling miracles of the Church of Rome!) In ordinary circumstances, the rulers had the law on their side (Neh 13:15; Jer 17:21). But when the man referred them to "Him that had made him whole" (Joh 5:11) as his authority, the argument was resistless. Yet they ingeniously parried the thrust, asking him, not who had "made him whole"--that would have condemned themselves and defeated their purpose--but who had bidden him "take up his bed and walk," in other words, who had dared to order a breach of the sabbath? It is time we were looking after Him--thus hoping to shake the man's faith in his Healer.

JFB: Joh 5:13 - he that was healed wist not, &c. That some one, with unparalleled generosity, tenderness and power, had done it, the man knew well enough: but as he had never heard of Him before, so ...

That some one, with unparalleled generosity, tenderness and power, had done it, the man knew well enough: but as he had never heard of Him before, so he disappeared too quickly for any inquiries.

JFB: Joh 5:13 - conveyed himself away Slipped out of the crowd that had gathered, to avoid both hasty popularity and precipitate hatred (Mat 12:14-19).

Slipped out of the crowd that had gathered, to avoid both hasty popularity and precipitate hatred (Mat 12:14-19).

JFB: Joh 5:14 - findeth him in the temple Saying, perhaps, "I will go into Thy house with burnt offerings, I will pay my vows which my lips have uttered and my mouth hath spoken when I was in ...

Saying, perhaps, "I will go into Thy house with burnt offerings, I will pay my vows which my lips have uttered and my mouth hath spoken when I was in trouble" (Psa 66:13-14). Jesus, there Himself for His own ends, "findeth him there"--not all accidentally, be assured.

JFB: Joh 5:14 - sin no more, &c. A glimpse this of the reckless life he had probably led before his thirty-eight years' infirmity had come upon him, and which not improbably had broug...

A glimpse this of the reckless life he had probably led before his thirty-eight years' infirmity had come upon him, and which not improbably had brought on, in the just judgment of God, his chronic complaint. Fearful illustration this of "the severity of God," but glorious manifestation of our Lord's insight into "what was in man."

JFB: Joh 5:15 - The man departed, and told, &c. Little thinking how unwelcome his grateful and eager testimony would be. "The darkness received not the light which was pouring its rays upon it" (Joh...

Little thinking how unwelcome his grateful and eager testimony would be. "The darkness received not the light which was pouring its rays upon it" (Joh 1:5, Joh 1:11) [OLSHAUSEN].

JFB: Joh 5:16 - because he had done these things on the sabbath day What to these hypocritical religionists was the doing of the most glorious and beneficent miracles, compared with the atrocity of doing them on the sa...

What to these hypocritical religionists was the doing of the most glorious and beneficent miracles, compared with the atrocity of doing them on the sabbath day! Having given them this handle, on purpose to raise the first public controversy with them, and thus open a fitting opportunity of laying His claims before them, He rises at once to the whole height of them, in a statement which for grandeur and terseness exceeds almost anything that ever afterwards fell from Him, at least to His enemies.

JFB: Joh 5:17-18 - My Father worketh hitherto and I work The "I" is emphatic; "The creative and conservative activity of My Father has known no sabbath-cessation from the beginning until now, and that is the...

The "I" is emphatic; "The creative and conservative activity of My Father has known no sabbath-cessation from the beginning until now, and that is the law of My working."

JFB: Joh 5:18 - God was his Father Literally, "His own [or peculiar] Father," (as in Rom 8:32). The addition is their own, but a very proper one.

Literally, "His own [or peculiar] Father," (as in Rom 8:32). The addition is their own, but a very proper one.

JFB: Joh 5:18 - making himself equal with God Rightly gathering this to be His meaning, not from the mere words "My Father," but from His claim of right to act as His Father did in the like high s...

Rightly gathering this to be His meaning, not from the mere words "My Father," but from His claim of right to act as His Father did in the like high sphere, and by the same law of ceaseless activity in that sphere. And as, instead of instantly disclaiming any such meaning--as He must have done if it was false--He positively sets His seal to it in the following verses, merely explaining how consistent such claim was with the prerogatives of His Father, it is beyond all doubt that we have here an assumption of peculiar personal Sonship, or participation in the Father's essential nature.

JFB: Joh 5:19-20 - the Son can do nothing of himself That is, apart from and in rivalry of the Father, as they supposed. The meaning is, "The Son can have no separate interest or action from the Father."

That is, apart from and in rivalry of the Father, as they supposed. The meaning is, "The Son can have no separate interest or action from the Father."

JFB: Joh 5:19-20 - for what things, &c. On the contrary, "whatever the Father doeth that same doeth the Son,"

On the contrary, "whatever the Father doeth that same doeth the Son,"

JFB: Joh 5:19-20 - likewise "in the like manner." What claim to absolute equality with the Father could exceed this: not only to do "the same things," but to do them as the Fathe...

"in the like manner." What claim to absolute equality with the Father could exceed this: not only to do "the same things," but to do them as the Father does them?

JFB: Joh 5:20 - Father loveth . . . and showeth him all, &c. As love has no concealments, so it results from the perfect fellowship and mutual endearment of the Father and the Son (see on Joh 1:1; Joh 1:18), who...

As love has no concealments, so it results from the perfect fellowship and mutual endearment of the Father and the Son (see on Joh 1:1; Joh 1:18), whose interests are one, even as their nature, that the Father communicates to the Son all His counsels, and what has been thus shown to the Son is by Him executed in His mediatorial character. "With the Father, doing is willing; it is only the Son who acts in Time" [ALFORD]. Three things here are clear: (1) The personal distinctions in the Godhead. (2) Unity of action among the Persons results from unity of nature. (3) Their oneness of interest is no unconscious or involuntary thing, but a thing of glorious consciousness, will, and love, of which the Persons themselves are the proper Objects.

JFB: Joh 5:20 - show him greater things, &c. Referring to what He goes on to mention (Joh 5:21-31), comprised in two great words, LIFE and JUDGMENT, which STIER beautifully calls God's Regalia. Y...

Referring to what He goes on to mention (Joh 5:21-31), comprised in two great words, LIFE and JUDGMENT, which STIER beautifully calls God's Regalia. Yet these, Christ says, the Father and He do in common.

JFB: Joh 5:21-23 - raiseth the dead and quickeneth them One act in two stages. This is His absolute prerogative as God.

One act in two stages. This is His absolute prerogative as God.

JFB: Joh 5:21-23 - so the Son quickeneth them That is, raiseth up and quickeneth.

That is, raiseth up and quickeneth.

JFB: Joh 5:21-23 - whom he will Not only doing the same divine act, but doing it as the result of His own will, even as the Father does it. This statement is of immense importance in...

Not only doing the same divine act, but doing it as the result of His own will, even as the Father does it. This statement is of immense importance in relation to the miracles of Christ, distinguishing them from similar miracles of prophets and apostles, who as human instruments were employed to perform super-natural actions, while Christ did all as the Father's commissioned Servant indeed, but in the exercise of His own absolute right of action.

JFB: Joh 5:22 - For the Father judgeth no man, &c. Rather, "For neither doth the Father judge any man," implying that the same "thing was meant in the former verse of the quickening of the dead"--both ...

Rather, "For neither doth the Father judge any man," implying that the same "thing was meant in the former verse of the quickening of the dead"--both acts being done, not by the Father and the Son, as though twice done, but by the Father through the Son as His voluntary Agent.

JFB: Joh 5:22 - all judgment Judgment in its most comprehensive sense, or as we should say, all administration.

Judgment in its most comprehensive sense, or as we should say, all administration.

JFB: Joh 5:23 - honour the Son as . . . the Father As he who believes that Christ in the foregoing verses has given a true account of His relation to the Father must of necessity hold Him entitled to t...

As he who believes that Christ in the foregoing verses has given a true account of His relation to the Father must of necessity hold Him entitled to the same honor as the Father, so He here adds that it was the Father's express intention in making over all judgment to the Son, that men should thus honor Him.

JFB: Joh 5:23 - honoureth not the Father Does not do it in fact, whatever he may imagine, and will be held as not doing it by the Father Himself, who will accept no homage which is not accord...

Does not do it in fact, whatever he may imagine, and will be held as not doing it by the Father Himself, who will accept no homage which is not accorded to His own Son.

JFB: Joh 5:24 - believeth on him that sent me That is, believeth in Him as having sent Me. I have spoken of the Son's right not only to heal the sick but to raise from the dead, and quicken whom H...

That is, believeth in Him as having sent Me. I have spoken of the Son's right not only to heal the sick but to raise from the dead, and quicken whom He will: And now I say unto you, That life-giving operation has already passed upon all who receive My words as the Sent of the Father on the great errand of mercy.

JFB: Joh 5:24 - hath everlasting life Immediately on his believing (compare Joh 3:18; 1Jo 5:12-13).

Immediately on his believing (compare Joh 3:18; 1Jo 5:12-13).

JFB: Joh 5:24 - is passed "hath passed over"

"hath passed over"

JFB: Joh 5:24 - from death unto life What a transition! (Compare 1Jo 3:14).

What a transition! (Compare 1Jo 3:14).

JFB: Joh 5:25-29 - The hour cometh In its whole fulness, at Pentecost.

In its whole fulness, at Pentecost.

JFB: Joh 5:25-29 - and now is In its beginnings.

In its beginnings.

JFB: Joh 5:25-29 - the dead The spiritually dead, as is clear from Joh 5:28. Here He rises from the calmer phrase "hearing his word" (Joh 5:24), to the grander expression, "heari...

The spiritually dead, as is clear from Joh 5:28. Here He rises from the calmer phrase "hearing his word" (Joh 5:24), to the grander expression, "hearing the voice of the Son of God," to signify that as it finds men in a dead condition, so it carries with it a resurrection-power.

JFB: Joh 5:25-29 - shall live In the sense of Joh 5:24.

In the sense of Joh 5:24.

JFB: Joh 5:26 - given to the Son, &c. Does this refer to the essential life of the Son before all time (Joh 1:4) (as most of the Fathers, and OLSHAUSEN, STIER, ALFORD, &c., among the moder...

Does this refer to the essential life of the Son before all time (Joh 1:4) (as most of the Fathers, and OLSHAUSEN, STIER, ALFORD, &c., among the moderns), or to the purpose of God that this essential life should reside in the Person of the Incarnate Son, and be manifested thus to the world? [CALVIN, LUCKE, LUTHARDT, &c.] The question is as difficult as the subject is high. But as all that Christ says of His essential relation to the Father is intended to explain and exalt His mediatorial functions, so the one seems in our Lord's own mind and language mainly the starting-point of the other.

JFB: Joh 5:27 - because he is the Son of man This seems to confirm the last remark, that what Christ had properly in view was the indwelling of the Son's essential life in humanity as the great t...

This seems to confirm the last remark, that what Christ had properly in view was the indwelling of the Son's essential life in humanity as the great theater and medium of divine display, in both the great departments of His work--life-giving and judgment. The appointment of a Judge in our own nature is one of the most beautiful arrangements of divine wisdom in redemption.

JFB: Joh 5:28 - Marvel not at this This committal of all judgment to the Son of man.

This committal of all judgment to the Son of man.

JFB: Joh 5:28 - for the hour is coming He adds not in this case (as in Joh 5:25), "and now is," because this was not to be till the close of the whole dispensation of mercy.

He adds not in this case (as in Joh 5:25), "and now is," because this was not to be till the close of the whole dispensation of mercy.

JFB: Joh 5:29 - resurrection of life That is, to life everlasting (Mat 25:46).

That is, to life everlasting (Mat 25:46).

JFB: Joh 5:29 - of damnation It would have been harsh to say "the resurrection of death," though that is meant, for sinners rise from death to death [BENGEL]. The resurrection of ...

It would have been harsh to say "the resurrection of death," though that is meant, for sinners rise from death to death [BENGEL]. The resurrection of both classes is an exercise of sovereign authority; but in the one case it is an act of grace, in the other of justice. (Compare Dan 12:2, from which the language is taken). How awfully grand are these unfoldings of His dignity and authority from the mouth of Christ Himself! And they are all in the third person; in what follows He resumes the first person.

JFB: Joh 5:30-32 - of mine own self do nothing That is, apart from the Father, or in any interest than My own. (See on Joh 5:19).

That is, apart from the Father, or in any interest than My own. (See on Joh 5:19).

JFB: Joh 5:30-32 - as I hear That is, "My judgments are all anticipated in the bosom of My Father, to which I have immediate access, and by Me only responded to and reflected. The...

That is, "My judgments are all anticipated in the bosom of My Father, to which I have immediate access, and by Me only responded to and reflected. They cannot therefore err, as I live for one end only, to carry into effect the will of Him that sent Me."

JFB: Joh 5:31 - If I . . . witness of myself Standing alone, and setting up any separate interest.

Standing alone, and setting up any separate interest.

JFB: Joh 5:32 - There is another That is, the Father, as is plain from the connection. How brightly the distinction of the Persons shines out here!

That is, the Father, as is plain from the connection. How brightly the distinction of the Persons shines out here!

JFB: Joh 5:32 - and I know that the witness, &c. "This is the Son's testimony to the Father's truth (see Joh 7:28; Joh 8:26, Joh 8:55). It testifies to the full consciousness on the part of the Son, ...

"This is the Son's testimony to the Father's truth (see Joh 7:28; Joh 8:26, Joh 8:55). It testifies to the full consciousness on the part of the Son, even in the days of His humiliation, of the righteousness of the Father" [ALFORD]. And thus He cheered His spirit under the cloud of human opposition which was already gathering over His head.

JFB: Joh 5:33-35 - Ye sent unto John (See Joh 1:19, &c.).

(See Joh 1:19, &c.).

JFB: Joh 5:33-35 - receive not testimony . . . from man That is, depend not on human testimony.

That is, depend not on human testimony.

JFB: Joh 5:33-35 - but . . . that ye might be saved "I refer to him merely to aid your salvation."

"I refer to him merely to aid your salvation."

JFB: Joh 5:35 - He was a burning and a shining light Literally, "the burning and shining lamp" (or torch):--that is, "the great light of his day." Christ is never called by the humble word here applied t...

Literally, "the burning and shining lamp" (or torch):--that is, "the great light of his day." Christ is never called by the humble word here applied to John--a light-bearer--studiously used to distinguish him from his Master, but ever the Light in the most absolute sense. (See on Joh 1:6).

JFB: Joh 5:35 - willing for a season That is, till they saw that it pointed whither they were not prepared to go.

That is, till they saw that it pointed whither they were not prepared to go.

JFB: Joh 5:35 - to rejoice in his light There is a play of irony here, referring to the hollow delight with which his testimony tickled them.

There is a play of irony here, referring to the hollow delight with which his testimony tickled them.

JFB: Joh 5:36-38 - I have greater witness Rather, "The witness which I have is greater."

Rather, "The witness which I have is greater."

JFB: Joh 5:36-38 - the works . . . bear witness of me Not simply as miracles nor even as a miracle of mercy, but these miracles, as He did them, with a will and a power, a majesty and a grace manifestly H...

Not simply as miracles nor even as a miracle of mercy, but these miracles, as He did them, with a will and a power, a majesty and a grace manifestly His own.

JFB: Joh 5:37 - the Father himself . . . hath borne witness of me Not referring, probably, to the voice of His baptism, but (as seems from what follows) to the testimony of the Old Testament Scripture [CALVIN, LUCKE,...

Not referring, probably, to the voice of His baptism, but (as seems from what follows) to the testimony of the Old Testament Scripture [CALVIN, LUCKE, MEYER, LUTHARDT, &c.].

JFB: Joh 5:37 - neither heard his voice, &c. Never recognized Him in this character. The words are "designedly mysterious, like many others which our Lord uttered" [STIER].

Never recognized Him in this character. The words are "designedly mysterious, like many others which our Lord uttered" [STIER].

JFB: Joh 5:38 - not his word abiding in you Passing now from the Witness to the testimony borne by Him in "the lively oracles" (Act 7:38): both were alike strangers to their breasts, as was evid...

Passing now from the Witness to the testimony borne by Him in "the lively oracles" (Act 7:38): both were alike strangers to their breasts, as was evidenced by their rejecting Him to whom all that witness was borne.

JFB: Joh 5:39-42 - Search the scriptures, &c. "In the Scriptures ye find your charter of eternal life; go search them then, and you will find that I am the Great Burden of their testimony; yet ye ...

"In the Scriptures ye find your charter of eternal life; go search them then, and you will find that I am the Great Burden of their testimony; yet ye will not come to Me for that life eternal which you profess to find there, and of which they tell you I am the appointed Dispenser." (Compare Act 17:11-12). How touching and gracious are these last words! Observe here (1) The honor which Christ gives to the Scriptures, as a record which all have a right and are bound to search--the reverse of which the Church of Rome teaches; (2) The opposite extreme is, resting in the mere Book without the living Christ, to direct the soul to whom is its main use and chiefest glory.

JFB: Joh 5:41 - I receive not honour from men Contrasting His own end with theirs, which was to obtain human applause.

Contrasting His own end with theirs, which was to obtain human applause.

JFB: Joh 5:42 - not the love of God in you Which would inspire you with a single desire to know His mind and will, and yield yourselves to it, in spite of prejudice and regardless of consequenc...

Which would inspire you with a single desire to know His mind and will, and yield yourselves to it, in spite of prejudice and regardless of consequences.

JFB: Joh 5:43-47 - if another shall come, &c. How strikingly has this been verified in the history of the Jews! "From the time of the true Christ to our time, sixty-four false Christs have been re...

How strikingly has this been verified in the history of the Jews! "From the time of the true Christ to our time, sixty-four false Christs have been reckoned by whom they have been deceived" [BENGEL].

JFB: Joh 5:44 - How can ye believe, &c. (See on Joh 5:40-41). The "will not" of Joh 5:40, and "cannot" here are just different features of the same awful state of the human heart.

(See on Joh 5:40-41). The "will not" of Joh 5:40, and "cannot" here are just different features of the same awful state of the human heart.

JFB: Joh 5:45 - Do not think I will accuse you to the Father "My errand hither is not to collect evidence to condemn you at God's bar."

"My errand hither is not to collect evidence to condemn you at God's bar."

JFB: Joh 5:45 - one that accuseth you, even Moses, &c. "Alas! that will be too well done by another, and him the object of all your religious boastings--Moses," here put for "the Law," the basis of the Old...

"Alas! that will be too well done by another, and him the object of all your religious boastings--Moses," here put for "the Law," the basis of the Old Testament Scriptures.

JFB: Joh 5:46 - he wrote of me "an important testimony to the subject of the whole Pentateuch--'of Me'" [ALFORD].

"an important testimony to the subject of the whole Pentateuch--'of Me'" [ALFORD].

JFB: Joh 5:47 - If ye believe not (See Luk 16:31).

(See Luk 16:31).

JFB: Joh 5:47 - his writings . . . my words A remarkable contrast, not absolutely exalting Old Testament Scripture above His own words, but pointing to the office of those venerable documents to...

A remarkable contrast, not absolutely exalting Old Testament Scripture above His own words, but pointing to the office of those venerable documents to prepare Christ's way, to the necessity universally felt for documentary testimony in revealed religion, and perhaps (as STIER adds) to the relation which the comparative "letter" of the Old Testament holds to the more flowing "words" of "spirit and life" which characterize the New Testament.

Clarke: Joh 5:1 - A feast A feast - This is generally supposed, by the best critics, to have been the feast of the passover, which was the most eminent feast among the Jews. ...

A feast - This is generally supposed, by the best critics, to have been the feast of the passover, which was the most eminent feast among the Jews. In several excellent MSS. the article is added, ἡ ἑορτη, The feast, the grand, the principal festival. Petavius supposes that the feast of Purim, or lots, is here meant; and one MS. reads ἡ σκηνοπηγια, the feast of Tabernacles. Several of the primitive fathers believe Pentecost to be intended; and they are followed by many of the moderns, because, in Joh 7:2, mention is made of the feast of Tabernacles, which followed Pentecost, and was about the latter end of our September; and, in Joh 10:22, mention is made of the feast of Dedication, which was held about the latter end of November. See Bp. Pearce. See Joh 10:22

Calmet, however, argues that there is no other feast with which all the circumstances marked here so well agree as with the passover; and Bp. Newcome, who is of Calmet’ s opinion, thinks Bp. Pearce’ s argument concerning the succession of the feasts to be inconclusive; because it is assumed, not proved, that the three feasts which he mentions above must have happened in the same year. See much on the same subject in Bp. Newcome’ s notes to his Harmony, p. 15, etc

Lightfoot has observed, that the other evangelists speak very sparingly of our Lord’ s acts in Judea. They mention nothing of the passovers, from our Lord’ s baptism till his death, excepting the very last: but John points at them all. The first he speaks of, Joh 2:13; the third, Joh 6:4; the fourth, Joh 13:1; and the second in this place: for although he does not call it the passover, but a feast in general, yet the circumstances agree best with this feast; and our Lord’ s words, Joh 4:35, seem to cast light on this subject. See the note there.

Clarke: Joh 5:2 - There Is There Is - This is thought by some to be a proof that John wrote his Gospel before the destruction of Jerusalem; and that the pool and its porticoes...

There Is - This is thought by some to be a proof that John wrote his Gospel before the destruction of Jerusalem; and that the pool and its porticoes were still remaining. Though there can be little doubt that Jerusalem was destroyed many years before John wrote, yet this does not necessarily imply that the pool and its porticoes must have been destroyed too. It, or something in its place, is shown to travelers to the present day. See Maundrell’ s Jour. p. 108. But instead of εϚι, Is, both the Syriac, all the Arabic, Persic, Armenian, and Nonnus, read ην, Was; which is to me some proof that it did not exist when these versions were made, and that the pool which is shown now is not the original

Clarke: Joh 5:2 - By the sheep market By the sheep market - Rather, gate: see Neh 3:1, Neh 3:32; Neh 12:39. This was in all probability the gate through which the sheep were brought whic...

By the sheep market - Rather, gate: see Neh 3:1, Neh 3:32; Neh 12:39. This was in all probability the gate through which the sheep were brought which were offered in sacrifice in the temple

Clarke: Joh 5:2 - A pool A pool - Bp. Pearce thinks the word κολυμβηθρα should be translated bath, and that this place was built for the purpose of bathing and s...

A pool - Bp. Pearce thinks the word κολυμβηθρα should be translated bath, and that this place was built for the purpose of bathing and swimming in. He observes that κολυμβᾳν signifies to swim, in Act 27:43. In proof of this, he cites three of the old Itala, which have natatoria , a bathing or swimming place

Clarke: Joh 5:2 - Bethesda Bethesda - This word is variously written in the MSS. and versions: Bezatha - Bethzatha - Betzetha - Belzetha - Belzatha - Berzeta; and many have Be...

Bethesda - This word is variously written in the MSS. and versions: Bezatha - Bethzatha - Betzetha - Belzetha - Belzatha - Berzeta; and many have Bethsaida. But the former reading is the genuine one. Bethesda, or according to the Hebrew ביתחסדה Bethchasdah , signifies literally, the house of mercy. It got this name probably from the cures which God mercifully performed there. It is likely the porticoes were built for the more convenient reception of the poor and distressed, who came hither to be healed. It does not appear that any person was obliged to pay man for what the mercy of God freely gave. Wicked as the Jewish people were, they never thought of levying a tax on the poor and afflicted, for the cures they received in these healing waters. How is it that a well-regulated state, such as that of Great Britain, can ever permit individuals or corporations to enrich themselves at the expense of God’ s mercy, manifested in the sanative waters of Bristol, Bath, Buxton, etc.? Should not the accommodations be raised at the expense of the public, that the poor might enjoy without cost, which they are incapable of defraying, the great blessing which the God of nature has bestowed on such waters? In most of those places there is a profession that the poor may drink and bathe gratis; but it is little better than a pretense, and the regulations relative to this point render the whole nearly inefficient. However, some good is done.

Clarke: Joh 5:3 - Blind, halt, withered Blind, halt, withered - To these the Codex Bezae, three copies of the Itala, and both the Persic, add παραλυτικων, paralytic; but they a...

Blind, halt, withered - To these the Codex Bezae, three copies of the Itala, and both the Persic, add παραλυτικων, paralytic; but they are probably included among the withered

Clarke: Joh 5:3 - Waiting for the moving of the water Waiting for the moving of the water - This clause, with the whole of the fourth verse, is wanting in some MSS. and versions; but I think there is no...

Waiting for the moving of the water - This clause, with the whole of the fourth verse, is wanting in some MSS. and versions; but I think there is no sufficient evidence against their authenticity. Griesbach seems to be of the same opinion; for though he has marked the whole passage with the notes of doubtfulness, yet he has left it in the text. Some have imagined that the sanative virtue was communicated to the waters by washing in them the entrails of the beasts which were offered in sacrifice; and that the angel meant no more than merely a man sent to stir up from the bottom this corrupt sediment, which, being distributed through the water, the pores of the person who bathed in it were penetrated by this matter, and his disorder repelled! But this is a miserable shift to get rid of the power and goodness of God, built on the merest conjectures, self-contradictory, and every way as unlikely as it is insupportable. It has never yet been satisfactorily proved that the sacrifices were ever washed; and, could even this be proved, who can show that they were washed in the pool of Bethesda? These waters healed a man in a moment of whatsoever disease he had. Now, there is no one cause under heaven that can do this. Had only one kind of disorders been cured here, there might have been some countenance for this deistical conjecture - but this is not the case; and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God, or take the desperate flight of an infidel, and thus get rid of the passage altogether.

Clarke: Joh 5:4 - Angel Angel - "Of the Lord,"is added by AKL, about 20 others, the Ethiopic, Armenian, Slavonic, Vulgate, Anglo-Saxon, and six copies of the Itala: Cyril a...

Angel - "Of the Lord,"is added by AKL, about 20 others, the Ethiopic, Armenian, Slavonic, Vulgate, Anglo-Saxon, and six copies of the Itala: Cyril and Ambrose have also this reading. If this reading be genuine, and the authorities which support it are both ancient and respectable, it destroys Dr. Hammond’ s conjecture, that, by the angel, a messenger only, sent from the Sanhedrin, is meant, and that these cures were all performed in a natural way

Those who feel little or none of the work of God in their own hearts are not willing to allow that he works in others. Many deny the influences of God’ s Spirit, merely because they never felt them. This is to make any man’ s experience the rule by which the whole word of God is to be interpreted; and consequently to leave no more divinity in the Bible than is found in the heart of him who professes to explain it

Clarke: Joh 5:4 - Went down Went down - Κατεβαινεν, descended. The word seems to imply that the angel had ceased to descend when John wrote. In the second verse, he ...

Went down - Κατεβαινεν, descended. The word seems to imply that the angel had ceased to descend when John wrote. In the second verse, he spoke of the pool as being still in existence; and in this verse he intimates that the Divine influence ceased from these waters. When it began, we know not; but it is likely that it continued no longer than till the crucifixion of our Lord. Some think that this never took place before nor after this time. Neither Josephus, Philo, nor any of the Jewish authors mention this pool; so that it is very likely that it had not been long celebrated for its healing virtue, and that nothing of it remained when those authors wrote

Clarke: Joh 5:4 - Certain season Certain season - This probably refers to the time of the feast, during which only this miraculous virtue lasted. It is not likely that the angel app...

Certain season - This probably refers to the time of the feast, during which only this miraculous virtue lasted. It is not likely that the angel appeared to the people - his descent might be only known by the ebullition caused in the waters. Was not the whole a type Of Christ? See Zec 13:1. He is the true Bethesda, or house of mercy, the fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness; unto which all the diseased may come, and find health and life eternal.

Clarke: Joh 5:5 - Had an infirmity thirty and eight years Had an infirmity thirty and eight years - St. Chrysostom conjectured that blindness was the infirmity of this person: what it was, the inspired writ...

Had an infirmity thirty and eight years - St. Chrysostom conjectured that blindness was the infirmity of this person: what it was, the inspired writer does not say - probably it was a palsy: his case was deplorable - he was not able to go into the pool himself, and he had no one to help him; so that poverty and disease were here connected. The length of the time he had been afflicted makes the miracle of his cure the greater. There could have been no collusion in this case: as his affliction had lasted thirty-eight years, it must have been known to multitudes; therefore he could not be a person prepared for the occasion. All Christ’ s miracles have been wrought in such a way, and on such persons and occasions, as absolutely to preclude all possibility of the suspicion of imposture.

Clarke: Joh 5:6 - Wilt thou be made whole? Wilt thou be made whole? - Christ, by asking this question, designed to excite in this person faith, hope, and a greater desire of being healed. He ...

Wilt thou be made whole? - Christ, by asking this question, designed to excite in this person faith, hope, and a greater desire of being healed. He wished him to reflect on his miserable state, that he might be the better prepared to receive a cure, and to value it when it came. Addresses of this kind are always proper from the preachers of the Gospel, that the hearts, as well of hardened as of desponding sinners, may be stirred up to desire and expect salvation. Do you wish to be healed? Do you know that you are under the power of a most inveterate and dangerous disease? If so, there is a remedy - have immediate recourse to the physician. Questions of this kind are frequently asked in the secret of our souls, by the inspirations of God’ s Spirit. Happy those who pay attention to them, and give right answers.

Clarke: Joh 5:7 - Sir, I have no man Sir, I have no man - Ναι, Κυριε - "Yes, sir; but I have no man:"- this is the reading of C*GH, fourteen others, both the Syriac, later Per...

Sir, I have no man - Ναι, Κυριε - "Yes, sir; but I have no man:"- this is the reading of C*GH, fourteen others, both the Syriac, later Persic, Arabic, and Chrysostom. Reader, be thankful to God for health and outward comforts. When long affliction has been allied to deep poverty, how deplorable is the state!

Clarke: Joh 5:8 - Rise, take up thy bed, and walk Rise, take up thy bed, and walk - Jesus speaks here as God. He speaks in no name but his own, and with an authority which belongs to God alone. And ...

Rise, take up thy bed, and walk - Jesus speaks here as God. He speaks in no name but his own, and with an authority which belongs to God alone. And what is the consequence? The man became whole immediately; and this sudden restoration to health and strength was an incontestable proof of the omnipotence of Christ. It has been remarked, that our Lord, after having performed a miracle, was accustomed to connect some circumstance with it, which attested its truth. After the miracle of the five loaves, he ordered the fragments to be collected, which were more in quantity than the loaves themselves, though several thousands had been fed. When he changed the water into wine, he ordered some to be taken first to the steward of the feast, that he might taste and bear testimony to its genuineness and excellency. When he cured the lepers, he commanded them to show themselves to the priests, whose business it was to judge of the cure. So here, he judged it necessary, after having cured this infirm man, to order him not only to arise, but to take up his bed, and walk, which sufficiently attested the miracle which he had wrought. God’ s work is ever known by its excellence and good effects

The bed of a poor Hindoo is seldom any thing besides a single mat, or a cloth as thick as a bed-quilt. Men carrying such beds may be seen daily on the highways.

Clarke: Joh 5:9 - The same day was the sabbath The same day was the sabbath - Mr. Toynard supposes that this miracle was wrought on the 11th of Nisan, the sabbath before the passover, which was c...

The same day was the sabbath - Mr. Toynard supposes that this miracle was wrought on the 11th of Nisan, the sabbath before the passover, which was celebrated the 14th of Nisan, or 28th of March. But why did our Lord command this man to carry his bed on the sabbath, as the law prohibited all servile work, and especially the carrying of burthens? See Exo 20:8; Jer 17:21; Neh 13:15. To this it may be answered

1.    The man was a poor man, and if he had left his bed he might have lost it; and he could not have conveniently watched it till the next morning

2.    Christ showed by this that he was Lord of the sabbath: see Mat 12:8

3.    This was not contrary to the spirit of the law: the sabbath was made to honor God in, and this was a public monument of his power and goodness

4.    It was consistent with the wisdom of Christ to do his miracles so that they might be seen and known by a multitude of people, and especially in Jerusalem, which was the capital of the country, and the center of the Jewish religion; and this very circumstance of the healed man carrying his bed on the sabbath day must call the attention of many to this matter, and cause the miracle to be more generally known.

Clarke: Joh 5:11 - He that made me whole, etc. He that made me whole, etc. - The poor man reasoned conclusively: - He who could work such a miracle must be at least the best of men: now a good ma...

He that made me whole, etc. - The poor man reasoned conclusively: - He who could work such a miracle must be at least the best of men: now a good man will neither do evil himself, nor command others to do it: but he who cured me ordered me to carry my bed; therefore, there can be no evil in it.

Clarke: Joh 5:13 - Jesus had conveyed himself away Jesus had conveyed himself away - Or, had withdrawn himself. And this he might easily do, as there was a crowd in the place. Some think the words in...

Jesus had conveyed himself away - Or, had withdrawn himself. And this he might easily do, as there was a crowd in the place. Some think the words indicate, that Jesus withdrew on seeing a multitude in the place, i.e. raising a tumult, because of the man’ s carrying his bed (margin: Or, from the multitude that was ). He had not yet finished his work, and would not expose himself to the envy and malice of the Jewish rulers.

Clarke: Joh 5:14 - Jesus findeth him in the temple Jesus findeth him in the temple - The man being conscious that it was through the mercy of God that he was restored, (though he did not as yet know ...

Jesus findeth him in the temple - The man being conscious that it was through the mercy of God that he was restored, (though he did not as yet know distinctly who Christ was), went to the temple to return thanks to God for his cure. Whether this was on the same day, or some other, does not distinctly appear: it was probably the same day, after he had carried home his couch. How many, when they are made well, forget the hand that has healed them, and, instead of gratitude and obedience to God, use their renewed health and strength in the service of sin! Those who make this use of God’ s mercies may consider their restoration as a respite only from perdition

Clarke: Joh 5:14 - Sin no more, lest a worse thing come unto thee Sin no more, lest a worse thing come unto thee - Our Lord, intending to discover to this man who he was, gave him two proofs of the perfection of hi...

Sin no more, lest a worse thing come unto thee - Our Lord, intending to discover to this man who he was, gave him two proofs of the perfection of his knowledge

1.    He showed him that he knew the secret of the past - sin no more: thereby intimating that his former sins were the cause of his long affliction

2.    He showed him that he knew the future - lest a worse thing come unto thee: if thy iniquity be repeated, thy punishment will be increased.

Clarke: Joh 5:15 - The man departed, and told the Jews The man departed, and told the Jews - He did not say it was Jesus who had ordered him to carry his bed, but it was Jesus who had cured him; and he l...

The man departed, and told the Jews - He did not say it was Jesus who had ordered him to carry his bed, but it was Jesus who had cured him; and he left them to draw the inference, viz. That this Jesus must be the miraculous power of God.

Clarke: Joh 5:16 - And sought to slay him And sought to slay him - This clause is omitted by BCDL, some others, and several ancient versions. Griesbach has left it out of the text; and Profe...

And sought to slay him - This clause is omitted by BCDL, some others, and several ancient versions. Griesbach has left it out of the text; and Professor White says, certissime delenda : but it does not appear to me that it should be omitted. However, it was true of the Jews, whether the words were originally in the evangelist or not. For what cause did these persons seek to destroy our Lord? Because he had healed a poor man, who had been diseased thirty-eight years, and ordered him to carry home the couch on which he lay! How implacable must their malice have been! The spirit of religious persecution has always been the most fell and dangerous of all on this side perdition. Every other disposition appears to have its moderator; but this is wholly abandoned to the guidance of Satan, and has for its objects the men who know the truth, and who live to the glory of their God, and for the benefit of mankind. How strange that such should ever be objects of malice and hatred! But the Satanic nature in fallen man is ever opposed to whatever comes from God.

Clarke: Joh 5:17 - My Father worked hitherto, and I work My Father worked hitherto, and I work - Or, As my Father worketh until now, etc., καθως being understood. God created the world in six days: ...

My Father worked hitherto, and I work - Or, As my Father worketh until now, etc., καθως being understood. God created the world in six days: on the seventh he rested from all creating acts, and set it apart to be an everlasting memorial of his work. But, though he rested from creating, he never ceased from preserving and governing that which he had formed: in this respect he can keep no sabbaths; for nothing can continue to exist, or answer the end proposed by the Divine wisdom and goodness, without the continual energy of God. So I work - I am constantly employed in the same way, governing and supporting all things, comforting the wretched, and saving the lost; and to me, in this respect, there is no sabbath.

Clarke: Joh 5:18 - Making himself equal with God Making himself equal with God - This the Jews understood from the preceding verse: nor did they take a wrong meaning out of our Lord’ s words; ...

Making himself equal with God - This the Jews understood from the preceding verse: nor did they take a wrong meaning out of our Lord’ s words; for he plainly stated that, whatever was the Father’ s work, his was the same; thus showing that He and the Father were One. They had now found out two pretenses to take away his life: one was that he had broken the Sabbath - ελυε, dissolved, as they pretended, the obligation of keeping it holy. The other was that he was guilty of blasphemy, in making himself equal to God: for both which crimes, a man, according to the law, must suffer death. See Num 15:32; Lev 24:11, Lev 24:14, Lev 24:16.

Clarke: Joh 5:19 - The Son can do nothing of himself The Son can do nothing of himself - Because of his inseparable union with the Father: nor can the Father do any thing of himself, because of his inf...

The Son can do nothing of himself - Because of his inseparable union with the Father: nor can the Father do any thing of himself, because of his infinite unity with the Son

Clarke: Joh 5:19 - What things soever he doeth, these also doeth the Son What things soever he doeth, these also doeth the Son - God does nothing but what Christ does. What God does is the work of God, and proper to no cr...

What things soever he doeth, these also doeth the Son - God does nothing but what Christ does. What God does is the work of God, and proper to no creature - Jesus does whatsoever God does, and therefore is no created being. The Son can do nothing but what he sees the Father do: now, any intelligent creature may do what God cannot do: he may err - he may sin. If Jesus can do nothing but what God does, then he is no creature - he can neither sin nor err, nor act imperfectly. The conclusion from our Lord’ s argument is: If I have broken the Sabbath, so has God also; for I can do nothing but what I see him doing. He is ever governing and preserving; I am ever employed in saving.

Clarke: Joh 5:20 - Greater works than these Greater works than these - Two of these he immediately mentions: Raising the dead, Joh 5:21. And judging the world, Joh 5:22

Greater works than these - Two of these he immediately mentions: Raising the dead, Joh 5:21. And judging the world, Joh 5:22

Clarke: Joh 5:20 - That ye may marvel That ye may marvel - Or, So as to make you wonder. Our Lord sometimes speaks of himself as God, and sometimes as the ambassador of God. As he had a ...

That ye may marvel - Or, So as to make you wonder. Our Lord sometimes speaks of himself as God, and sometimes as the ambassador of God. As he had a human and Divine nature, this distinction was essentially necessary. Many errors have originated from want of attention to this circumstance.

Clarke: Joh 5:21 - As the Father raised up the dead As the Father raised up the dead - This he did in the case of the widow’ s son at Sarepta, 1Ki 17:22, by the ministry of the Prophet Elijah. An...

As the Father raised up the dead - This he did in the case of the widow’ s son at Sarepta, 1Ki 17:22, by the ministry of the Prophet Elijah. And again, in the case of the Shunamite’ s son, 2Ki 4:32-35, by the ministry of the Prophet Elisha

Clarke: Joh 5:21 - The Son quickeneth whom he will The Son quickeneth whom he will - He raiseth from death to life whomsoever he pleases. So he did, for he raised the ruler’ s daughter, Mar 5:35...

The Son quickeneth whom he will - He raiseth from death to life whomsoever he pleases. So he did, for he raised the ruler’ s daughter, Mar 5:35-42; the widow’ s son at Nain, Luk 7:11-15; and Lazarus, at Bethany, John 11:14-44

Whom he will. Here our Lord points out his sovereign power and independence; he gives life according to his own will - not being obliged to supplicate for the power by which it was done, as the prophets did; his own will being absolute and sufficient in every case.

Clarke: Joh 5:22 - The Father judgeth no man The Father judgeth no man - This confirms what he had said before, Joh 5:17, Joh 5:19, that the Father acts not without the Son, nor the Son without...

The Father judgeth no man - This confirms what he had said before, Joh 5:17, Joh 5:19, that the Father acts not without the Son, nor the Son without the Father; their acts are common, their power equal.

Clarke: Joh 5:23 - That all men should honor the Son, etc. That all men should honor the Son, etc. - If then the Son is to be honored, Even As the Father is honored, then the Son must be God, as receiving th...

That all men should honor the Son, etc. - If then the Son is to be honored, Even As the Father is honored, then the Son must be God, as receiving that worship which belongs to God alone. To worship any creature is idolatry: Christ is to be honored even as the Father is honored; therefore Christ is not a creature; and, if not a creature, consequently the Creator. See Joh 1:3

Clarke: Joh 5:23 - He that honoureth not the Son He that honoureth not the Son - God will not receive that man’ s adoration who refuses to honor Jesus, even as he honors him. The Jews expected...

He that honoureth not the Son - God will not receive that man’ s adoration who refuses to honor Jesus, even as he honors him. The Jews expected the Messiah as a great and powerful Prince; but they never thought of a person coming in that character enrobed with all the attributes of Godhead. To lead them off from this error, our Lord spoke the words recorded in these verses.

Clarke: Joh 5:24 - He that heareth my word He that heareth my word - My doctrine - and believeth on him that sent me - he who credits my Divine mission, that I am come to give light and life ...

He that heareth my word - My doctrine - and believeth on him that sent me - he who credits my Divine mission, that I am come to give light and life to the world by my doctrine and death - hath eternal life - the seed of this life is sown in his heart the moment he believes - and shall not come into condemnation, εις κρισιν, into judgment - that which will speedily come on this unbelieving race; and that which shall overwhelm the wicked in the great day

Clarke: Joh 5:24 - But is passed from death unto life But is passed from death unto life - Μεταβεβηκεν, Has changed his country, or place of abode. Death is the country where every Christles...

But is passed from death unto life - Μεταβεβηκεν, Has changed his country, or place of abode. Death is the country where every Christless soul lives. The man who knows not God lives a dying life, or a living death; but he who believes in the Son of God passes over from the empire of death, to the empire of life. Reader! thou wast born in death: hast thou yet changed the place of thy natural residence? Remember that to live in sin is to live in death; and those who live and die thus shall die eternally.

Clarke: Joh 5:25 - The dead shall hear the voice The dead shall hear the voice - Three kinds of death are mentioned in the Scriptures: natural, spiritual, and eternal The first consists in the sepa...

The dead shall hear the voice - Three kinds of death are mentioned in the Scriptures: natural, spiritual, and eternal

The first consists in the separation of the body and soul. The second in the separation of God and the soul. The third in the separation of body and soul from God in the other world. Answerable to these three kinds of death, there is a threefold life: Natural life, which consists in the union of the soul and body. Spiritual life, which consists in the union of God and the soul, by faith and love. Eternal life, which consist in the communion of the body and soul with God, by holiness, in the realms of bliss

Of the dead, our Lord says, the hour is coming, and now is, when they shall hear the voice of the Son of God, and live. The hour is coming, when all that sleep in the dust shall awake at the voice of the Son of man, and come to judgment: for he giveth life to the dead, Joh 5:21, Joh 5:28, Joh 5:29. Again, the hour is coming, when some of those who have died a natural death shall hear the voice of the Son of God and live again here. It is likely that our Lord had not as yet raised any from the dead; and he refers to those whom he intended to raise: see on Joh 5:21 (note). Lastly, the hour now is, when many who are dead in trespasses and sins, shall hear the voice (the word) of the Son of God, believe, and receive spiritual life through him.

Clarke: Joh 5:26 - Hath he given to the Son to have life, etc. Hath he given to the Son to have life, etc. - Here our Lord speaks of himself in his character of Messiah, or envoy of God.

Hath he given to the Son to have life, etc. - Here our Lord speaks of himself in his character of Messiah, or envoy of God.

Clarke: Joh 5:27 - Because he is the Son of man Because he is the Son of man - Because he is the Messiah; for in this sense the phrase, Son of man, is often to be understood. But some join this to...

Because he is the Son of man - Because he is the Messiah; for in this sense the phrase, Son of man, is often to be understood. But some join this to the next verse thus: - Marvel not at this, because he is the Son of man.

Clarke: Joh 5:28 - Marvel not at this Marvel not at this - I think it quite necessary to follow here, as noted above, the punctuation of both the Syriac, the Armenian, Chrysostom, Damasc...

Marvel not at this - I think it quite necessary to follow here, as noted above, the punctuation of both the Syriac, the Armenian, Chrysostom, Damascenus, Theophylact, Euthymius, and others; which is found also in some very good MSS. Theophylact says that the common method of reading this, which he highly objects to, was the invention of Paul of Samosata. In Joh 5:26, Joh 5:27, our Lord, speaking of himself as envoy of God, said, the Father had given him to have life in himself, so that, like any of the ancient prophets, he could vivify others; and that he had given him authority to execute judgment, probably referring to that judgment which he was shortly to execute on this unbelieving nation, and apparently in direct reference to Dan 7:13, Behold one like the Son of man came with the clouds, etc., a place which the Jews expound of the promised Messiah. In this verse he anticipates an objection, as if they had said: "This cannot be: thou art a man - thou wast born among us."Our Lord answers: Don’ t marvel at this, Because I am a man - for greater things than these shall be done by me: he who now addresses you, though disguised under the form of a man, shall appear in the great day to be the Judge of quick and dead: by his almighty power, he shall raise all the dead; and, by his unerring wisdom and justice, shall adjudge the wicked to hell, and the righteous to heaven. The first sense, however, of this passage, appears to some the most probable; though they both amount nearly to the same meaning.

Clarke: Joh 5:30 - I can of mine own self do nothing I can of mine own self do nothing - Because of my intimate union with God. See on Joh 5:19 (note)

I can of mine own self do nothing - Because of my intimate union with God. See on Joh 5:19 (note)

Clarke: Joh 5:30 - I week not mine own will I week not mine own will - I do not, I cannot attempt to do any thing without God. This, that is, the Son of man, the human nature which is the temp...

I week not mine own will - I do not, I cannot attempt to do any thing without God. This, that is, the Son of man, the human nature which is the temple of my Divinity, Joh 1:14, is perfectly subject to the Deity that dwells in it. In this respect our blessed Lord is the perfect pattern of all his followers. In every thing their wills should submit to the will of their heavenly Father. Nothing is more common than to hear people say, I will do it because I choose. He who has no better reason to give for his conduct than his own will shall in the end have the same reason to give for his eternal destruction. "I followed my own will, in opposition to the will of God, and now I am plunged in the lake that burneth with fire and brimstone."Reader, God hath sent thee also to do his will: his will is that thou shouldst abandon thy sins, and believe in the Lord Jesus. Hast thou yet done it?

Clarke: Joh 5:31 - If I bear witness If I bear witness - If I had no proof to bring of my being the Messiah, and equal to God, common sense would direct you to reject my testimony; but ...

If I bear witness - If I had no proof to bring of my being the Messiah, and equal to God, common sense would direct you to reject my testimony; but the mighty power of God, by which I work my miracles, sufficiently attests that my pretensions are well founded

Bishop Pearce gives a different turn to this verse, by translating it interrogatively, thus: "If I only bear witness of myself, is not my witness true? i.e. is it, on that account, not true? In Joh 8:14, he says, Though I bear record of myself, yet my record is true. And in Joh 8:18, he says, I am one that bear witness of myself."

Clarke: Joh 5:32 - There is another There is another - God the Father, who, by his Spirit in your prophets, described my person, office, and miracles. You read these scriptures, and yo...

There is another - God the Father, who, by his Spirit in your prophets, described my person, office, and miracles. You read these scriptures, and you cannot help seeing that they testify of me: - no person ever did answer the description there given, but myself; and I answer to that description in the fullest sense of the word. See Joh 5:39

Clarke: Joh 5:32 - And I know And I know - Instead of οιδα, I know, οιδατε, ye know, is the reading of the Codex Bezae, Armenian, and two of the Itala. Ye believe the...

And I know - Instead of οιδα, I know, οιδατε, ye know, is the reading of the Codex Bezae, Armenian, and two of the Itala. Ye believe the Scriptures to be of God, and that he cannot lie; and yet ye will not believe in me, though these Scriptures have so clearly foretold and described me! It is not one of the least evils attending unbelief, that it acts not only in opposition to God, but it also acts inconsistently with itself. It receives the Scriptures in bulk, and acknowledges them to have come through Divine inspiration; and yet believes no part separately. With it the whole is true, but no part is true! The very unreasonableness of this conduct shows the principle to have come from beneath, were there no other evidences against it.

Clarke: Joh 5:33 - Ye sent unto John Ye sent unto John - I am not without human testimony of the most respectable kind: - Ye sent to John, and he bare witness. There are several circums...

Ye sent unto John - I am not without human testimony of the most respectable kind: - Ye sent to John, and he bare witness. There are several circumstances in John’ s character which render his testimony unexceptionable

1.    He is consulted by the very enemies of Christ, as a very holy and extraordinary man

2.    He is perfectly free from all self-interest, having declined making the least advantage by his own reputation

3.    He is sincere, undaunted, and so averse from all kinds of flattery that he reproves Herod at the hazard of his liberty and life

4.    He was so far from being solicited by Christ to give his testimony that he had not even seen him when he gave it. See Joh 1:19-28.

Clarke: Joh 5:34 - But I receive not testimony from man [only] But I receive not testimony from man [only] - I have no need of John’ s testimony: the works that I do bear sufficient testimony to me, Joh 5:3...

But I receive not testimony from man [only] - I have no need of John’ s testimony: the works that I do bear sufficient testimony to me, Joh 5:36

Clarke: Joh 5:34 - But these things I say, etc. But these things I say, etc. - You believed John to be a prophet - a prophet cannot lie: he bore testimony that I am the Lamb of God, that beareth a...

But these things I say, etc. - You believed John to be a prophet - a prophet cannot lie: he bore testimony that I am the Lamb of God, that beareth away the sin of the world, Joh 1:29; therefore, that ye may be saved by believing in me as such, I have appealed to John’ s testimony.

Clarke: Joh 5:35 - He was a burning and a shining light He was a burning and a shining light - Ην ὁ λυχνος ὁ καιομενος και φαινων, should be translated, He was a burning a...

He was a burning and a shining light - Ην ὁ λυχνος ὁ καιομενος και φαινων, should be translated, He was a burning and a shining Lamp. He was not το φως του κοσμου, the light of the world, i.e. the sun; but he was ὁ λυχνος, a lamp, to give a clear and steady light till the sun should arise. It is supposed that John had been cast into prison about four months before this time. See the note on Joh 4:35. As his light continued no longer to shine, our Lord says he Was

The expression of lamp our Lord took from the ordinary custom of the Jews, who termed their eminent doctors the lamps of Israel. A lighted candle is a proper emblem of a minister of God; and, Alteri serviens consumor - "In serving others, I myself destroy:"- a proper motto. There are few who preach the Gospel faithfully that do not lose their lives by it. Burning may refer to the zeal with which John executed his message; and shining may refer to the clearness of the testimony which he bore concerning Christ. Only to shine is but vanity; and to burn without shining will never edify the Church of God. Some shine, and some burn, but few both shine and burn; and many there are who are denominated pastors, who neither shine nor burn. He who wishes to save souls must both burn and shine: the clear light of the knowledge of the sacred records must fill his understanding; and the holy flame of loving zeal must occupy his heart. Zeal without knowledge is continually blundering; and knowledge without zeal makes no converts to Christ

Clarke: Joh 5:35 - For a season For a season - The time between his beginning to preach and his being cast into prison

For a season - The time between his beginning to preach and his being cast into prison

Clarke: Joh 5:35 - To rejoice To rejoice - Αγαλλιασθηναι, To jump for joy, as we would express it. They were exceedingly rejoiced to hear that the Messiah was come,...

To rejoice - Αγαλλιασθηναι, To jump for joy, as we would express it. They were exceedingly rejoiced to hear that the Messiah was come, because they expected him to deliver them out of the hands of the Romans; but when a spiritual deliverance, of infinitely greater moment was preached to them, they rejected both it and the light which made it manifest.

Clarke: Joh 5:36 - But I have greater witness But I have greater witness - However decisive the judgment of such a man as John may be, who was the lamp of Israel, a miracle of grace, filled with...

But I have greater witness - However decisive the judgment of such a man as John may be, who was the lamp of Israel, a miracle of grace, filled with the spirit of Elijah, and more than any prophet, because he pointed out, not the Messiah who was to come, but the Messiah who was already come: nevertheless, I am not obliged to depend on his testimony alone; for I have a greater one, that of Him whom you acknowledge to be your God. And how do I prove that this God bears testimony to me? By my works: these miracles, which attest my mission, and prove by themselves that nothing less than unlimited power and boundless love could ever produce them. By my word only, I have perfectly and instantly healed a man who was diseased thirty and eight years. Ye see the miracle - the man is before you whole and sound. Why then do ye not believe in my mission, that ye may embrace my doctrine, and be saved?

Clarke: Joh 5:37 - The Father himself - hath borne witness The Father himself - hath borne witness - That is, by his prophets

The Father himself - hath borne witness - That is, by his prophets

Clarke: Joh 5:37 - Ye have neither heard his voice Ye have neither heard his voice - I make these words, with Bp. Pearce, a parenthesis: the sense is - "Not that my Father ever appeared visibly or sp...

Ye have neither heard his voice - I make these words, with Bp. Pearce, a parenthesis: the sense is - "Not that my Father ever appeared visibly or spake audibly to any of you; but he did it by the mouths of his prophets."Lately, however, he had added to their testimony his own voice from heaven, on the day of Christ’ s baptism. See Mat 3:17.

Clarke: Joh 5:38 - Ye have not his word abiding in you Ye have not his word abiding in you - Though ye believe the Scriptures to be of God, yet ye do not let them take hold of your hearts - his word is i...

Ye have not his word abiding in you - Though ye believe the Scriptures to be of God, yet ye do not let them take hold of your hearts - his word is in your mouth, but not in your mind. What a miserable lot! to read the Scriptures as the true sayings of God, and yet to get no salvation from them! Thy word, says David, (Psa 119:11), have I hid in my heart, that I might not sin against thee. This, these Jews had not done. Reader, hast thou?

Clarke: Joh 5:39 - Search the Scriptures Search the Scriptures - Ερευνατε τας γραφας . This should be translated, not in the imperative, but in the indicative mood - thus,...

Search the Scriptures - Ερευνατε τας γραφας . This should be translated, not in the imperative, but in the indicative mood - thus, Ye search the Scriptures diligently. That these words are commonly read in the imperative 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

The rabbins strongly recommend the study of the Scriptures. The Talmud, Tract. Shabbath, 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.

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; secondly, because they wished to find out allegories in them; (see Philo); and, thirdly, because they found these scriptures to contain the promise of an eternal life. He, said they, who studies daily in the law, is worthy to have a portion in the world to come, Sohar. Genes. fol. 31. Hence we may infer

1st. That the Jews had the knowledge of a future state before the coming of Christ; an

2ndly. That they got that knowledge from the Old Testament Scriptures

The word ερευνατε, which might be translated, Ye search diligently, is very expressive. Homer, Il. xviii. l. 321, applies it to a lion deprived of his whelps, who "scours the plains, and traces the footsteps of the man."And in Odyss. xix. l. 436, to dogs tracing their game by the scent of the foot

In the Septuagint, the verb ερευναω answers to the Hebrew חפש chapash , to search by uncovering; to חקר chakar , to search minutely, to explore; to חשף chashaph , to strip, make bare; and to משש mashash , to feel, search by feeling. It is compounded of ερεω, I seek, and ευνη, a bed; "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 for the bed 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 mood consider it an exhortation to the diligent study of the Sacred Writings. Search; that is, shake and sift them, as the word also signifies: search narrowly, till the true force and meaning of every sentence, yea, of every word and syllable, nay, of every letter and yod therein, be known and understood. Confer place with place; the scope of one place with that of another; things going before with things coming after: compare word with word, letter with letter, and search the whole thoroughly. See Parkhurst, Mintert, and Leigh

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.

Clarke: Joh 5:40 - And ye will not come to me And ye will not come to me - Though ye thus search the Scriptures, in hopes of finding the Messiah and eternal life in them, yet ye will not come un...

And ye will not come to me - Though ye thus search the Scriptures, in hopes of finding the Messiah and eternal life in them, yet ye will not come unto me, believe in me, and be my disciples, though so clearly pointed out by them, that ye may have that eternal life which can only come through me.

Clarke: Joh 5:41 - I receive not honor from men I receive not honor from men - I do not stand in need of you or your testimony. I act neither through self-interest nor vanity. Your salvation can a...

I receive not honor from men - I do not stand in need of you or your testimony. I act neither through self-interest nor vanity. Your salvation can add nothing to me, nor can your destruction injure me: I speak only through my love for your souls, that ye may be saved.

Clarke: Joh 5:42 - But I know you, that ye have not, etc. But I know you, that ye have not, etc. - Don’ t say that you oppose me through zeal for God’ s honor, and love for his name, because I mak...

But I know you, that ye have not, etc. - Don’ t say that you oppose me through zeal for God’ s honor, and love for his name, because I make myself equal to him: no, this is not the case. I know the dispositions of your souls; and I know ye have neither love for his name, nor zeal for his glory. Incorrigible ignorance, and malicious jealousy, actuate your hearts. Ye read the Scriptures, but ye do not enter into their meaning. Had you been as diligent to find out the truth, as you have been to find out allegories, false glosses, and something to countenance you in your crimes, you would have known that the Messiah, who is equal with God, must be the Son of man also, and the inheritor of David’ s throne; and that the very works which I do are those which the prophets have foretold the Messiah should perform. See Dan 7:13, Dan 7:14; Isa 9:6, Isa 9:7; Isa 11:1-5, Isa 11:10; Isa 35:4-6.

Clarke: Joh 5:43 - I am come in my Father’ s name I am come in my Father’ s name - With all his influence and authority. Among the rabbins, it was essential to a teacher’ s credit that he ...

I am come in my Father’ s name - With all his influence and authority. Among the rabbins, it was essential to a teacher’ s credit that he should be able to support his doctrine by the authority of some eminent persons who had gone before. Hence the form, Coming in the name of another

Clarke: Joh 5:43 - If another shall come in his own name If another shall come in his own name - Having no Divine influence, and no other authority than his own, him ye will receive. That this was notoriou...

If another shall come in his own name - Having no Divine influence, and no other authority than his own, him ye will receive. That this was notoriously the case may appear from Josephus, Antiq. b. xviii. c. 14; Act 5:36, Act 5:37; Eusebius, Eccl. Hist. b. iv. c. 6. It is by the just judgment of God, that those who will not believe the truth of God shall be so given up as to believe the most absurd of lies. For an account of these false Christs, see the notes on Mat 24:5.

Clarke: Joh 5:44 - How can ye believe, which receive honor, etc. How can ye believe, which receive honor, etc. - The grand obstacle to the salvation of the scribes and Pharisees was their pride, vanity, and self-l...

How can ye believe, which receive honor, etc. - The grand obstacle to the salvation of the scribes and Pharisees was their pride, vanity, and self-love. They lived on each other’ s praise. If they had acknowledged Christ as the only teacher, they must have given up the good opinion of the multitude; and they chose rather to lose their souls than to forfeit their reputation among men! This is the ruin of millions. They would be religious, if religion and worldly honor were connected; but as the kingdom of Christ is not of this world, and their hearts and souls are wedded to the earth, they will not accept the salvation which is offered to them on these terms - Deny thyself: take up thy cross, and follow Me. It is no wonder that we never find persons making any progress in religion who mix with the world, and in any respect regulate their conduct by its anti-Christian customs, maxims, and fashions

Clarke: Joh 5:44 - From God only? From God only? - Or, from the only God - Παρα του μονου Θεου . Two of the ancient Slavonic versions read, From the only begotten So...

From God only? - Or, from the only God - Παρα του μονου Θεου . Two of the ancient Slavonic versions read, From the only begotten Son of God.

Clarke: Joh 5:45 - Do not think that I will accuse you Do not think that I will accuse you - You have accused me with a breach of the Sabbath, which accusation I have demonstrated to be false: I could, i...

Do not think that I will accuse you - You have accused me with a breach of the Sabbath, which accusation I have demonstrated to be false: I could, in return, accuse you, and substantiate the accusation, with the breach of the whole law; but this I need not do, for Moses, in whom ye trust, accuses you. You read his law, acknowledge you should obey it, and yet break it both in the letter and in the spirit. This law, therefore, accuses and condemns you. It was a maxim among the Jews that none could accuse them but Moses: the spirit of which seems to be, that only so pure and enlightened a legislator could find fault with such a noble and excellent people! For, notwithstanding their abominations, they supposed themselves the most excellent of mankind!

Clarke: Joh 5:46 - He wrote of me He wrote of me - For instance, in reciting the prophecy of Jacob, Gen 49:10. The scepter shall not depart from Judah, nor a lawgiver from between hi...

He wrote of me - For instance, in reciting the prophecy of Jacob, Gen 49:10. The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. And in Deu 18:18 : I will raise them up a Prophet from among their brethren like unto thee; and I will put my words in his mouth, etc. Confer this with Act 3:22, and Act 7:37. Besides, Moses pointed out the Messiah in a multitude of symbols and figures, which are found in the history of the patriarchs, the ceremonial laws, and especially in the whole sacrificial system. All these were well-defined, though shadowy representations of the birth, life, sufferings, death, and resurrection of the Savior of the world. Add to this, Moses has given you certain marks to distinguish the false from the true prophet, Deu 13:1-3; Deu 18:22, which, if you apply to me, you will find that I am not a false but a true prophet of the Most High God.

Clarke: Joh 5:47 - But if ye believe not his writings, etc. But if ye believe not his writings, etc. - If you lay them not to heart - if you draw not those conclusions from them which their very letter, as we...

But if ye believe not his writings, etc. - If you lay them not to heart - if you draw not those conclusions from them which their very letter, as well as their spirit, authorizes you to draw, how shall ye believe my words, against which ye have taken up the most ungrounded prejudice? It is no wonder that we find the Jews still in the gall of bitterness, and bond of iniquity: as they believe not Moses and the prophets, in reference to the Messiah, it is no marvel that they reject Christ and the apostles. Till they see and acknowledge, from the law and the prophets, that Christ must have come, they will never believe the Gospel. St. Paul says, 2Co 3:15, that even until this day, when Moses (i.e. the law) is read, the Veil is upon their hearts: - so that they see not to the end of that which is abolished: 2Co 3:13. Nor will this veil be taken away, till they turn from worldly gain and atheism (which appears to be their general system) to the Lord, 2Co 3:16; and then the light of the glory of God shall shine on them in the face (through the mediation and merits) of Jesus Christ

It appears that this discourse of our Lord had effectually confounded these Jews, for they went away without replying - a manifest proof they had nothing to say

1.    In all periods of their history, the Jews were both an incredulous and disobedient people: perhaps it was on this ground that God first chose them to be keepers of his testimonies; for had they not had the most incontrovertible proofs that God did speak, they would neither have credited nor preserved his oracles

    Their incredulity is, therefore, no mean proof of the Divine authority of the law and the prophets. The apostles, who were all Jews, partook deeply of the same spirit, as various places in the Gospel prove; and, had not they had the fullest evidence of the divinity of their Master, they would not have believed, much less have sealed the truth with their blood. Thus their incredulity is a strong proof of the authenticity of the Gospel

2.    When a man, through prejudice, bigotry, or malevolence, is determined to disbelieve, both evidence and demonstration are lost upon him: he is incapable of conviction, because he is determined not to yield. This was, this is, the case with the Jews - there are facts before their eyes sufficient to convince and confound them; but they have made a covenant with unbelief, and therefore they continue blind, ignorant, and wicked; obstinately closing their eyes against the light; and thus the wrath of God is coming upon them to the very uttermost. But shall not a rebellious and wicked Christian be judged worthy of more punishment? Certainly: for he professes to believe that truth which is able to make him wise unto salvation, by faith in Jesus Christ. Reader, it is an awful thing to trifle with the Gospel! - the God of it is pure, jealous, and holy. Come unto him and implore forgiveness of thy past sins, that thou mayest have eternal life.

Calvin: Joh 5:1 - There was a feast of the Jews 1.There was a feast of the Jews Though the Evangelist does not expressly state what feast this was, yet the probable conjecture is that he means Pen...

1.There was a feast of the Jews Though the Evangelist does not expressly state what feast this was, yet the probable conjecture is that he means Pentecost, at least if what is here related took place immediately after that Christ came into Galilee. For immediately after the Passover he set out from Jerusalem, and, as he was passing through Samaria, he reckoned four months to the harvest; having entered Galilee he cured the courtier’s son. The Evangelist adds that the feast came afterwards; and, therefore, the order of time leads us to conclude that we ought to understand it to be Pentecost; though I do not dispute about that matter. Now Christ came to Jerusalem to the feast, partly because at that time, on account of the great multitude of people who were assembled, he had the opportunity of publishing his doctrine more extensively, and partly because it was necessary that he should be subject to the Law, that he might redeem us from the bondage of the Law, as we have already explained on former occasions.

Calvin: Joh 5:2 - There was in Jerusalem, at the sheep-market, a pool 2.There was in Jerusalem, at the sheep-market, a pool The circumstance of the place is added, from which we learn that the miracle was not concealed ...

2.There was in Jerusalem, at the sheep-market, a pool The circumstance of the place is added, from which we learn that the miracle was not concealed or known to a few persons only; for the five porches show that the place was celebrated for the great number of persons who resorted to it, and this was also implied in its vicinity to the temple. Besides, the Evangelist expressly says that many diseased persons lay there With respect to the meaning of the name, the learned justly reject the fanciful opinion of Jerome, who, instead of Bethesda, makes it Betheder, and interprets it to mean the house of the flock; for here mention is made of a pool, which was near the sheep-market Those who read it Bethesda, as meaning a place of fishing, have no reason on their side. There is greater probability in the opinion of those who explain it to be a place of pouring out; for the Hebrew word ( אשך ) ( Eshed) signifies flowing out; but the Evangelist, as was then the ordinary way of speaking, pronounced it Esda For I think that the water was conveyed into it by conduits, that the priests might draw out of it; unless perhaps the place received its name from the circumstance that the water was poured into it by means of tubes. It was called the sheep-market, in my opinion, because the beasts which were to be offered in sacrifice were taken there.

Calvin: Joh 5:3 - In these lay a great multitude // Of lame, blind, withered 3.In these lay a great multitude It is possible that diseased persons lay in the porches to ask alms when the people were passing there who were goin...

3.In these lay a great multitude It is possible that diseased persons lay in the porches to ask alms when the people were passing there who were going into the temple to worship; and there, too, it was customary to purchase the beasts which were to be offered in sacrifice. Yet at each feast God cured a certain number, that, in this way, he might recommend the worship prescribed in the Law and the holiness of the temple. But might it not appear foolish to believe, while we read of nothing of this kind having been done at a time when religion was in the most flourishing condition, and even since in the age of the Prophets miracles were not performed but on extraordinary occasions, that when the affairs of the nation were so decayed and almost ruinous, the power and grace of God were displayed with more than ordinary lustre? I reply, there were, in my opinion, two reasons. As the Holy Spirit, dwelling in the Prophets, was a sufficient witness of the divine presence, religion at that time needed no other confirmation; for the Law had been sanctioned by abundantly sufficient miracles, and God ceased not to express, by innumerable testimonies, his approbation of the worship which he had enjoined. But about the time of Christ’s coming, as they were deprived of the Prophets and their condition was very wretched, and as various temptations pressed upon them on every hand, they needed this extraordinary aid, that they might not think that God had entirely left them, and thus might be discouraged and fall away. For we know that Malachi was the last of the Prophets, and, therefore, he closes his doctrine with this admonition, that the Jews may

remember the Law delivered by Moses, (Mal 4:4,)

until Christ appear. God saw it to be advantageous to deprive them of the Prophets, and to keep them in suspense for a time, that they might be inflamed with a stronger desire for Christ, and might receive him with greater reverence, when he should be manifested to them. Yet, that testimonies might not be wanting to the temple and sacrifices, and to the whole of that worship by which salvation should be made known to the world, the Lord retained among the Jews this gift of healing, that they might know that there was a good reason why God separated them from the other nations. For God, by curing the diseased, showed plainly — as by an arm stretched out from heaven — that he approved of this kind of worship which they derived from the injunction of the Law. Secondly, I have no doubt that God intended to remind them by these signs that the time of redemption was approaching, and that Christ, the Author of salvation, was already at hand, that the minds of all might be the better aroused. I think that signs, in that age, served this twofold purpose; first, that the Jews might know that God was present with them, and thus might remain steady in their obedience to the Law; and, secondly, that they might earnestly hope for a new and unwonted condition.

Of lame, blind, withered For the purpose of informing us that the diseases cured by our Lord were not of an ordinary kind, the Evangelist enumerates some classes of them; for human remedies could be of no avail to the lame, blind, and withered. It was indeed a mournful spectacle, to see in so large a body of men so many kinds of deformities in the members; but yet the glory of God shone more brightly there than in the sight of the most numerous and best disciplined army. For nothing is more magnificent than when an unwonted power of God corrects and restores the defects of nature; and nothing is more beautiful or more delightful than when, through his boundless goodness, he relieves the distresses of men. For this reason the Lord intended that this should be a splendid theater, in which not only the inhabitants of the country, but strangers also, might perceive and contemplate His majesty; and, as I have already suggested, it was no small ornament and glory of the temple, when God, by stretching out his hand, clearly showed that He was present.

Calvin: Joh 5:4 - For an angel went down // At intervals // And troubled the water 4.For an angel went down It was, no doubt, a work peculiar to God to cure the sick; but, as He was accustomed to employ the ministration and agency o...

4.For an angel went down It was, no doubt, a work peculiar to God to cure the sick; but, as He was accustomed to employ the ministration and agency of angels, so He commanded an angel to perform this duty. For this reason the angels are called principalities or powers, (Col 1:16;) not that God gives up his power to them, and remains unemployed in heaven, but because, by acting powerfully in them, he magnificently shows and displays his power. It is, therefore, wicked and shameful to imagine any thing as belonging to the angels, or to constitute them the medium of communication between us and God, so as to obscure the glory of God, as if it were at a great distance from us, while, on the contrary, he employs them as the manifestations of his presence. We ought to guard against the foolish speculations of Plato, for the distance between us and God is too great to allow us to go to the angels, that they may obtain favor for us; but, on the contrary, we ought to come direct to Christ, that, by his guidance, protection, and command, we may have the angels as assistants and ministers of our salvation.

At intervals God might have at once, in a single moment, cured them all:, but, as his miracles have their design, so they ought also to have their limit; as Christ also reminds them that, though there were so many that died in the time of Elisha, not more than one child was raised from the dead, (2Kg 4:32;) 95 and that, though so many widows were famished during the time of drought, there was but one whose poverty was relieved by Elijah, (1Kg 17:9; Luk 4:25.) Thus the Lord reckoned it enough to give a demonstration of his presence in the case of a few diseased persons. But the manner of curing, which is here described, shows plainly enough that nothing is more unreasonable than that men should subject the works of God to their own judgment; for pray, what assistance or relief could be expected from troubled water ? But in this manner, by depriving us of our own senses, the Lord accustoms us to the obedience of faith. We too eagerly follow what pleases our reason, though contrary to the word of God; and, therefore, in order to render us more obedient to him, he often presents to us those things which contradict our reason. Then only do we show our submissive obedience, when we shut our eyes, and follow the plain word, though our own opinion be that what we are doing will be of no avail. We have an instance of this kind in Naaman a Syrian, whom the prophet sends to Jordan, that he may be cured of his leprosy, (2Kg 5:10.) At first, no doubt, he despises it as a piece of mockery, but afterwards he comes actually to perceive that, while God acts contrary to human reason, he never mocks or disappoints us.

And troubled the water Yet the troubling of the water was a manifest proof that God freely uses the elements according to his own pleasure, and that He claims for himself the result of the work. For it is an exceedingly common fault to ascribe to creatures what belongs to God alone; but it would be the height of folly to seek, in the troubled water, the cause of the cure. He therefore holds out the outward symbol in such a manner that, by looking at the symbol, the diseased persons may be constrained to raise their eyes to Him who alone is the Author of grace.

Calvin: Joh 5:5 - And there was a man there 5.And there was a man there The Evangelist collects various circumstances, which prove that the miracle may be relied on as certain. The long duratio...

5.And there was a man there The Evangelist collects various circumstances, which prove that the miracle may be relied on as certain. The long duration of the disease had taken away all hope of its being cured. This man complains that he is deprived of the remedy of the water. He had frequently attempted to throw himself into the water, but without success; there was no man to assist him, and this causes the power of Christ to be more strikingly displayed. Such, too, was the import of the command to carry his bed, that all might plainly see that he was cured in no other way than by the agency of Christ; for when he suddenly rises up healthy and strong in all the members in which he was formerly impotent, so sudden a change is the more fitted to arouse and strike the minds of all who beheld it.

Calvin: Joh 5:6 - Wilt thou be made whole? 6.Wilt thou be made whole? He does not inquire about it, as if it were a doubtful matter, but partly in order to kindle in the man a desire of the fa...

6.Wilt thou be made whole? He does not inquire about it, as if it were a doubtful matter, but partly in order to kindle in the man a desire of the favor which was offered to him, and partly to quicken the attention of the witnesses who were present, and who, if they had been thinking of something else, might not have perceived the miracle, as frequently happens in sudden occurrences. For these two reasons, therefore, this preparation was necessary.

Calvin: Joh 5:7 - I have no man 7.I have no man This diseased man does what almost all of us are wont to do; for he limits the assistance of God according to his own thought, and do...

7.I have no man This diseased man does what almost all of us are wont to do; for he limits the assistance of God according to his own thought, and does not venture to promise to himself any thing more than he conceives in his mind. Christ forgives his weakness, and in this we have a mirror of that forbearance of which every one of us has daily experience, when, on the one hand, we keep our attention fixed on the means which are within our reach, and when, on the other hand, contrary to expectation, he displays his hand from hidden places, and thus shows how far his goodness goes beyond the narrow limits of our faith. Besides, this example ought to teach us patience. Thirty-eight years were a long period, during which God had delayed to render to this poor man that favor which, from the beginning, He had determined to confer upon him. However long, therefore, we may be held in suspense, though we groan under our distresses, let us never be discouraged by the tediousness of the lengthened period; for, when our afflictions are long continued, though we discover no termination of them, still we ought always to believe that God is a wonderful deliverer, who, by His power, easily removes every obstacle out of the way.

Calvin: Joh 5:9 - And it was the Sabbath 9.And it was the Sabbath Christ was well aware how great offense would immediately arise, when they saw a man walk along laden with burdens; for the ...

9.And it was the Sabbath Christ was well aware how great offense would immediately arise, when they saw a man walk along laden with burdens; for the Law expressly forbids

to carry any burden whatever on the Sabbath-day,
(Jer 17:21.)

But there were two reasons why Christ, disregarding this danger, chose to make such an exhibition; first, that the miracle might be more extensively known; and, secondly, that he might give occasion, and, as it were, open up the way for the beautiful discourse which he delivered immediately afterwards. Of so great importance was the knowledge of that miracle, that he found it to be his duty to despise boldly the offense taken by the people, particularly because he had at hand a just defense, by which, though he did not pacify the ungodly, he abundantly refuted their calumnies. We ought therefore to observe this rule, that though the whole world kindle into rage, we ought to proclaim the glory of God and celebrate His works, so far as His glory requires that they should be made known. Nor ought we to be uneasy or discouraged, though our labors should not be immediately successful, provided that we keep in view the object which I have stated, and do not go beyond the limits of our office.

Calvin: Joh 5:10 - It is the Sabbath 10.It is the Sabbath It was the duty of all to maintain the sanctity of the Sabbath, and, therefore, they justly and properly accuse the man. But, wh...

10.It is the Sabbath It was the duty of all to maintain the sanctity of the Sabbath, and, therefore, they justly and properly accuse the man. But, when the excuse offered by the man does not satisfy them, they already begin to be in fault; for, when the reason was known, he ought to have been acquitted. It was a violation of the Sabbath, as we have said, to carry a burden; but Christ, who laid the burden on his shoulders, discharges him by his own authority. We are therefore taught by this example to avoid every rash judgment, until the reason of each action be fully known. Whatever contradicts the word of God deserves to be condemned without hesitation; but, as it frequently happens that there are mistakes in this matter, we ought first to inquire modestly and calmly, that our decision may be sound and sober. For since the Jews, prejudiced by wicked dispositions, have not patience to inquire, they shut the door against judgment and moderation; but, if they had allowed themselves to be taught, not only would the offense have been removed, but they would have been conducted still farther, with great advantage, to the knowledge of the Gospel.

We now see how far the Jews were in the wrong. It is, because they do not admit a reasonable defense. The defense is, that he who had been cured replies that he does nothing but by the command of him who had power and authority to command; for, though he did not yet know who Christ was, yet he was convinced that he had been sent by God, because he had received a proof of his divine power, and learns from it that Christ is endued with authority, so that it must be his duty to obey him. But this appears to be worthy of reproof, that a miracle turns him aside from obedience to the Law. I confess, indeed, that the argument which the man employs in contending with them is not sufficiently strong, but the others are faulty on two accounts, that they neither consider that this is an extraordinary work of God, nor suspend their judgment until they have heard a Prophet of God who is furnished with the word.

Calvin: Joh 5:13 - And he who had been cured knew not who he was 13.And he who had been cured knew not who he was Christ certainly did not intend that the glory of so great a work should pass away, but he intended ...

13.And he who had been cured knew not who he was Christ certainly did not intend that the glory of so great a work should pass away, but he intended that it should become generally known before that he acknowledged himself to be the Author of it. He therefore withdrew for a little, that the Jews might have it in their power to judge of the fact itself, without reference to any person. And hence we learn that the cure of this man cannot be ascribed to his faith, since, even after having been cured, he does not acknowledge his Physician; and yet, when he was ordered, he carried his bed, which appears to have been done by the guidance of faith. For my own part, as I do not deny that there was in him some secret movement of faith, so I say that it is clear from what follows, that he had no solid doctrine or clear light on which he could rely.

Calvin: Joh 5:14 - After these things Jesus found him // Lest something worse befall thee 14.After these things Jesus found him These words show still more clearly that, when Christ concealed himself for a time, it was not in order that th...

14.After these things Jesus found him These words show still more clearly that, when Christ concealed himself for a time, it was not in order that the remembrance of the kindness which he had conferred might perish, for he now appears in public of his own accord; only he intended that the work should first be known, and that he should afterwards be declared to be the Author of it. This passage contains a highly useful doctrine; for when Christ says, lo, thou art made whole, his meaning is, that we make an improper use of the gifts of God, if we are not excited to gratitude. Christ does not reproach the man with what he had given him, but only reminds him that he had been cured in order that, remembering the favor which he had received, he might all his life serve God his Deliverer. Thus, as God by stripes instructs and spurs us on to repentance, so he invites us to it by his goodness and forbearance; and, indeed, it is the universal design both of our redemption and of all the gifts of God, to keep us entirely devoted to Him. Now this cannot be done, unless the remembrance of the past punishment remain impressed on the mind, and unless he who has obtained pardon be employed in this meditation throughout his whole life.

This admonition teaches us also, that all the evils which we endure ought to be imputed to our sins; for the afflictions of men are not accidental, but are so many stripes for our chastisement. First, then, we ought to acknowledge the hand of God which strikes us, and not to imagine that our distresses arise from a blind impetuosity of fortune; and next we ascribe this honor to God, that, since He is a Father full of goodness, He does not take pleasure in our sufferings, and therefore does not treat us more harshly than he has been offended by our sins. When he charges him, sin no more, he does not enjoin him to be free from all sin, but speaks comparatively as to his former life; for Christ exhorts him henceforth to repent, and not to do as he had done before.

Lest something worse befall thee If God does not succeed in doing us good by the stripes with which he gently chastises us, as the kindest father would chastise his tender and delicate children, He is constrained to assume a new character, and a character which, so to speak, is not natural to Him. He therefore seizes the whip to subdue our obstinacy, as He threatens in the Law, (Lev 26:14; Deu 28:15; Psa 32:9;) and indeed throughout the Scriptures passages of the same kind are to be found. Thus, when we are incessantly pressed down by new afflictions, we ought to trace this to our obstinacy; for not only do we resemble restive horses and mules, but we are like wild beasts that cannot be tamed. There is no reason to wonder, therefore, if God make use of severer punishment to bruise us, as it were, by mallets, when moderate punishment is of no avail; for it is proper that they who will not endure to be corrected should be bruised by strokes. In short, the use of punishments is, to render us more cautious for the future. If, after the first and second strokes, we maintain obstinate hardness of heart, he will strike us seven times more severely. If, after having showed signs of repentance for a time, we immediately return to our natural disposition, he chastises more sharply this levity which proves us to be forgetful, and which is full of sloth.

Again, in the person of this man it is of importance for us to observe with what gentleness and condescension the Lord bears with us. Let us suppose that the man was approaching old age, in which case he must have been visited by disease in the very prime of life, and perhaps had been attacked by it from his earliest infancy; and now let us consider how grievous to him must have been this punishment continued through so many years. It is certain that we cannot reproach God with excessive severity in causing this man to languish, and to be half-dead, for so long a period; and, therefore, when we are punished more lightly, let us learn that it is because the Lord, in his infinite goodness, moderates the extreme rigour of the punishments which we would have well deserved. 97 Let us also learn that no punishments are so rigorous and severe, that the Lord cannot make additions to them whenever he pleases. Nor can it be doubted that wretched men by their wicked complaints, often draw down upon themselves dreadful and shocking tortures, when they assert that it is not possible to endure heavier distresses, and that God cannot send them any thing more. 98 Are not these things hidden among my treasures ? saith the Lord, (Deu 32:34.) We ought also to observe how slow we are in deriving benefit from God’s chastisements; for if Christ’s exhortation was not superfluous, we may learn from it that the soul of this man was not yet fully purified from every vice. Indeed, the roots of vices are too deep in us to be capable of being torn out in a single day, or in a few days; and the cure of the diseases of the soul is too difficult to be effected by remedies applied for a short time.

Calvin: Joh 5:15 - The man went away 15.The man went away Nothing was farther from his intention than to make Christ an object of their hatred, and nothing was farther from his expectati...

15.The man went away Nothing was farther from his intention than to make Christ an object of their hatred, and nothing was farther from his expectation than that they would rage so furiously against Christ. His intention, therefore, was pious; for he wished to render to his Physician the honor which was justly due to him. The Jews, on the other hand, show their venom, not only in accusing Christ of having violated the Sabbath, but in breaking out into extreme cruelty.

Calvin: Joh 5:17 - My Father worketh hitherto // And I work 17.My Father worketh hitherto We must see what kind of defense Christ employs. He does not reply that the Law about keeping the Sabbath was temporary...

17.My Father worketh hitherto We must see what kind of defense Christ employs. He does not reply that the Law about keeping the Sabbath was temporary, and that it ought now to be abolished; but, on the contrary, maintains that he has not violated the Law, because this is a divine work. It is true that the ceremony of the Sabbath was a part of the shadows of the Law, 99 and that Christ put an end to it by his coming, as Paul shows, (Col 2:16;) but the present question does not turn on that point. For it is only from their own works that men are commanded to abstain; and, accordingly, circumcision — which is a work of God, and not of men — is not at variance with the Sabbath.

What Christ insists upon is this, that the holy rest which was enjoined by the Law of Moses is not disturbed when we are employed in works of God. 100 And for this reason he excuses not only his own action, but also the action of the man who carried his bed; for it was an appendage, and — as we might say — a part of the miracle, for it was nothing else than an approbation of it. Besides, if thanksgiving and the publication of the divine glory be reckoned among the works of God, it was not a profanation of the Sabbath to testify the grace of God by feet and hands. But it is chiefly concerning himself that Christ speaks, to whom the Jews were more hostile. He declares that the soundness of body which he has restored to the diseased man is a demonstration of his divine power. He asserts that he is the Son of God, and that he acts in the same manner as his Father.

What is the use of the Sabbath, and for what reasons it was enjoined, I do not now argue at greater length. It is enough for the present passage, that the keeping of the Sabbath is so far from interrupting or hindering the works of God, that, on the contrary, it gives way to them alone. For why does the Law enjoin men to abstain from their own works, but in order to keep all their senses free and occupied for considering the works of God? Consequently, he who does not, on the Sabbath, allow a free course and reign to the works of God, is not only a false expounder of the Law, but wickedly overturns it.

If it be objected, that the example of God is held out to men, that they may rest on the seventh day, the answer is easy. Men are not conformed to God in this respect, that He ceased to work, but by abstaining from the troublesome actions of this world and aspiring to the heavenly rest. The Sabbath or rest of God, 101 therefore, is not idleness, but true perfection, which brings along with it a calm state of peace. Nor is this inconsistent with what Moses says, that God put an end to his works, (Gen 2:2;) for he means that, after having completed the formation of the world, God consecrated that day, that men might employ it in meditating on his works. Yet He did not cease to sustain by this power the world which he had made, to govern it by his wisdom, to support it by his goodness, and to regulate all things according to his pleasure, both in heaven and on earth. In six days, therefore, the creation of the world was completed, but the administration of it is still continued, and God incessantly worketh in maintaining and preserving the order of it; as Paul informs us, that in him we live, and move, and are, (Act 17:28;) and David informs us, that all things stand so long as the Spirit of God upholds them, and that they fail as soon as he withdraws his support, (Psa 104:29.) Nor is it only by a general Providence that the Lord maintains the world which He has created, but He arranges and regulates every part of it, and more especially, by his protection, he keeps and guards believers whom he has received under his care and guardianship.

And I work Leaving the defense of the present cause, Christ now explains the end and use of the miracle, namely, that by means of it he may be acknowledged to be the Son of God; for the object which he had in view in all his words and actions was, to show that he was the Author of salvation. What he now claims for himself belongs to his Divinity, as the Apostle also says, that

he upholdeth all things by his powerful will, (Heb 1:3.)

But when he testifies that he is God, it is that, being manifested in the flesh, he may perform the office of Christ; and when he affirms that he came from heaven, it is chiefly for the purpose of informing us for what purpose he came down to earth.

Calvin: Joh 5:18 - For this reason, therefore, the Jews sought the more to slay him // Because he not only had broken the Sabbath 18.For this reason, therefore, the Jews sought the more to slay him This defense was so far from allaying their fury that it even enraged them the mo...

18.For this reason, therefore, the Jews sought the more to slay him This defense was so far from allaying their fury that it even enraged them the more. Nor was he unacquainted with their malignity and wickedness and hardened obstinacy, but he intended first to profit a few of his disciples who were then present, and next to make a public display of their incurable malice. By his example he has taught us that we ought never to yield to the fury of wicked men, but should endeavor to maintain the truth of God, so far as necessity demands it, though the whole world should oppose and murmur. Nor is there any reason why the servants of Christ should take it ill that they do not profit all men according to their wish, since Christ himself did not always succeed; and we need not wonder if, in proportion as the glory of God is more fully displayed, Satan rages the more violently in his members and instruments.

Because he not only had broken the Sabbath When the Evangelist says that the Jews were hostile to Christ, because he had broken the Sabbath, he speaks according to the opinion which they had formed; for I have already showed that the state of the case was quite the contrary. The principal cause of their wrath was, that he called God his Father. And certainly Christ intended that it should be understood that God was his Father in a peculiar sense, so as to distinguish himself from the ordinary rank of other men. He made himself equal to God, when he claimed for himself continuance in working; and Christ is so far from denying this, that he confirms it more distinctly. This refutes the madness of the Arians, who acknowledged that Christ is God, but did not think that he is equal to the Father, as if in the one and simple essence of God there could be any inequality.

Calvin: Joh 5:19 - Jesus therefore answered 19.Jesus therefore answered We see what I have said, that Christ is so far from vindicating himself from what the Jews asserted, though they intended...

19.Jesus therefore answered We see what I have said, that Christ is so far from vindicating himself from what the Jews asserted, though they intended it as a calumny, that he maintains more openly that it is true. And first he insists on this point, that the work which the Jews cavilled at was a divine work, to make them understand that they must fight with God himself, if they persist in condemning what must necessarily be ascribed to him. This passage was anciently debated in various ways between the orthodox Fathers and the Arians. Arius inferred from it that the Son is inferior to the Father, because he can do nothing of himself The Fathers replied that these words denote nothing more than the distinction of the person, so that it might be known that Christ is from the Father, and yet that he is not deprived of intrinsic power to act. But both parties were in the wrong. For the discourse does not relate to the simple Divinity of Christ, and those statements which we shall immediately see do not simply and of themselves relate to the eternal Word of God, but apply only to the Son of God, so far as he is manifested in the flesh.

Let us therefore keep Christ before our eyes, as he was sent into the world by the Father to be a Redeemer. The Jews beheld in him nothing higher than human nature, and, therefore, he argues that, when he cured the diseased man, he did it not by human power, but by a Divine power which was concealed under his visible flesh. The state of the case is this. As they, confining their attention to the appearance of the flesh, despised Christ, he bids them rise higher and look at God. The whole discourse must be referred to this contrast, that they err egregiously who think that they have to do with a mortal man, when they accuse Christ of works which are truly divine. This is his reason for affirming so strongly that in this work, there is no difference between him and his Father.

Calvin: Joh 5:20 - For the Father loveth the Son // He will show him greater works than these // That you may wonder 20.For the Father loveth the Son Every body sees how harsh and far-fetched is the exposition of this passage which is given by the Fathers. “God,...

20.For the Father loveth the Son Every body sees how harsh and far-fetched is the exposition of this passage which is given by the Fathers. “God,” they say, “loves himself in the Son.” But this statement applies beautifully to Christ as clothed with flesh, that he is beloved by the Father. What is more, we know that it is by this excellent title that he is distinguished both from angels and from men, This is my beloved Son, (Mat 3:17.) For we know that Christ was chosen, that the whole love of God might dwell in him, and might flow from him to us as from a full fountain. Christ is loved by the Father, as he is the Head of the Church. He shows that this love is the cause why the Father does all things by his hand. For when he says that the Father SHOWTH to him this word must be understood to denote communication, as if he had said, “As the Father hath given to me his heart, so he hath poured out his power on me, that the Divine glory may shine in my works, and — what is more — that men may seek nothing Divine but what they find in me.” And, indeed, out of Christ it will be in vain to seek the power of God.

He will show him greater works than these By these words he means that the miracle, which he had performed in curing the man, was not the greatest of the works enjoined on him by the Father; for he had only given in it a slight taste of that grace of which he is properly both minister and Author; namely, to restore life to the world.

That you may wonder By adding these words, he indirectly charges them with ingratitude in despising so illustrious a demonstration of the power of God; as if he had said, “Though you are dull and stupid, yet the works which God shall afterwards perform by me will draw you, however reluctantly, into admiration.” Yet this appears not to have been fulfilled, for we know that seeing, they saw not; as Isaiah also says that the reprobate are blind amidst the light of God. I reply, Christ did not now speak of their disposition, but only threw out a suggestion as to the splendor of the demonstration which he would soon afterwards give that he was the Son of God.

Calvin: Joh 5:21 - For as the Father raiseth up the dead 21.For as the Father raiseth up the dead Here he gives a summary view of the nature of the office which had been given to him by the Father; for thou...

21.For as the Father raiseth up the dead Here he gives a summary view of the nature of the office which had been given to him by the Father; for though he appears to specify one class, yet it is a general doctrine in which he declares himself to be the Author of life Now life contains within itself not only righteousness, but all the gifts of the Holy Spirit, and every part of our salvation. And certainly this miracle must have been so remarkable a proof of the power of Christ, as to yield this common fruit; that is, to open a door to the Gospel. We ought also to observe in what manner Christ bestows life upon us; for he found us all dead, and therefore it was necessary to begin with a resurrection Yet, when he joins the two words, raiseth up and quickeneth, he does not use superfluous language; for it would not have been enough that we were rescued from death, if Christ did not fully and perfectly restore life to us. Again, he does not speak of this life as bestowed indiscriminately on all; for he says that he giveth life to whom he will; by which he means that he specially confers this grace on none but certain men, that is, on the elect.

Calvin: Joh 5:22 - For the Father judgeth no man 22.For the Father judgeth no man He now states more clearly the general truth, that the Father governs the world in the person of the Son, and exerci...

22.For the Father judgeth no man He now states more clearly the general truth, that the Father governs the world in the person of the Son, and exercises dominion by his hand; for the Evangelist employs the word judgment, agreeably to the idiom of the Hebrew language, as denoting authority and power We now perceive the amount of what is stated here, that the Father hath given to the Son a kingdom, that he may govern heaven and earth according to his pleasure. But this might appear to be very absurd, that the Father, surrendering his right to govern, should remain unemployed in heaven, like a private person. The answer is easy. This is said both in regard to God and to men; for no change took place in the Father, when he appointed Christ to be supreme King and Lord of heaven and earth; for he is in the Son, and works in him. But since, when we wish to rise to God, all our senses immediately fail, Christ is placed before our eyes as a lively image of the invisible God. There is no reason, therefore, why we should toil to no purpose in exploring the secrets of heaven, since God provides for our weakness by showing himself to be near in the person of Christ; but, on the other hand, whenever the inquiry relates to the government of the world, to our own condition, to the heavenly guardianship of our salvation, let us learn to direct our eyes to Christ alone, as all power is committed to him, (Mat 28:18,) and in his face God the Father, who would otherwise have been hidden and at a distance, appears to us so that the unveiled majesty of God does not swallow us up by its inconceivable brightness.

Calvin: Joh 5:23 - That all men may honor the Son 23.That all men may honor the Son This clause sufficiently confirms the suggestion which I threw out a little ago, that when it is said that God reig...

23.That all men may honor the Son This clause sufficiently confirms the suggestion which I threw out a little ago, that when it is said that God reigns in the person of Christ, this does not mean that he reposes in heaven, as indolent kings are wont to do, but because in Christ he manifests his power and shows himself to be present. For what else is the meaning of these words, that all men may honor the Son, but that the Father wishes to be acknowledged and worshipped in the Son? Our duty, therefore, is to seek God the Father in Christ, to behold his power in Christ, and to worship him in Christ. For, as immediately follows, he who honoureth not the Son deprives God of the honor which is due to him. All admit that we ought to worship God, and this sentiment, which is natural to us, is deeply rooted in our hearts, so that no man dares absolutely to refuse to God the honor which is due to him; yet the minds of men lose themselves in going out of the way to seek God. Hence so many pretended deities, hence so many perverse modes of worship. We shall never, therefore, find the true God but in Christ, nor shall we ever worship Him aright but by kissing the Son, as David tells us, (Psa 2:12;) for, as John elsewhere declares,

He who hath not the Son hath not the Father,
(1Jo 2:23.)

Mahometans and Jews do indeed adorn with beautiful and magnificent titles the God whom they worship; but we ought to remember that the name of God, when it is separated from Christ, is nothing else than a vain imagination. Whoever then desires to have his worship approved by the true God, let him not turn aside from Christ. Nor was it otherwise with the Fathers under the Law; for though they beheld Christ darkly under shadows, yet never did God reveal himself out of Christ. But now, since Christ has been manifested in the flesh and appointed to be King over us, the whole world must bend the knee to him, in order to obey God; for the Father having made him sit at his right hand, he who forms a conception of God without Christ takes away the half of him.

Calvin: Joh 5:24 - He that heareth my word // Hath eternal life // And shall not come into condemnation // But hath passed 24.He that heareth my word Here is described the way and manner of honoring God, that no one may think that it consists solely in any outward perform...

24.He that heareth my word Here is described the way and manner of honoring God, that no one may think that it consists solely in any outward performance, or in frivolous ceremonies. For the doctrine of the Gospel seems as a scepter to Christ, by which he governs believers whom the Father has made his subjects. And this definition is eminently worthy of notice. Nothing is more common than a false profession of Christianity; for even the Papists, who are most inveterate enemies of Christ, do in the most presumptuous manner boast of his name. But here Christ demands from us no other honor than to obey his Gospel. Hence it follows, that all the honor which hypocrites bestow on Christ is but the kiss of Judas, by which he betrayed his Lord. Though they may a hundred times call him King, yet they deprive him of his kingdom and of all power, when they do not exercise faith in the Gospel.

Hath eternal life By these words he likewise commends the fruit of obedience, that we may be more willing to render it. For who ought to be so hardened as not to submit willingly to Christ, when the reward of eternal life is held out to him? And yet we see how few there are whom Christ gains to himself by so great goodness. So great is our depravity that we choose rather to perish of our own accord than to surrender ourselves to obey the Son of God, that we may be saved by his grace. Both, therefore, are here included by Christ — the robe of devout and sincere worship which he requires from us, and the method by which he restores us to life. For it would not be sufficient to understand what he formerly taught, that he came to raise the dead, unless we also knew the manner in which he restores us to life. Now he affirms that life is obtained by hearing his word, and by the word hearing he means faith, as he immediately afterwards declares. But faith has its seat not in the ears, but in the heart. Whence faith derives so great power, we have formerly explained. We ought always to consider what it is that the Gospel offers to us; for we need not wonder that he who receives Christ with all his merits is reconciled to God, and acquitted of the condemnation of death; and that he who has received the gift of the Holy Spirit is clothed with a heavenly righteousness, that he may walk in newness of life, (Rom 6:6.) The clause which is added, believeth on him who sent him, serves to confirm the authority of the Gospel: when Christ testifies that it came from God, and was not invented by men, as he elsewhere says that what he speaks is not from himself, but was delivered to him by the Father, (Joh 7:16.)

And shall not come into condemnation There is here an implied contrast between the guilt to which we are all naturally liable, and the unconditional acquittal which we obtain through Christ; for if all were not liable to condemnation, what purpose would it serve to free from it those who believe in Christ? The meaning therefore is, that we are beyond the danger of death, because we are acquitted through the grace of Christ; and, therefore, though Christ sanctifies and regenerates us, by his Spirit, to newness of life, yet here he specially mentions the unconditional forgiveness of sins, in which alone the happiness of men consists. For then does a man begin to live when he has God reconciled to him; and how would God love us, if he did not pardon our sins?

But hath passed Some Latin copies have this verb in the future tense, will pass from death to life; but this has arisen from the ignorance and rashness of some person who, not understanding the meaning of the Evangelist, has taken more liberty than he ought to have taken; for the Greek word μεταβέβηκε ( hath passed) has no ambiguity whatever. There is no impropriety in saying that we have already passed from death to life; for the incorruptible seed of life (1Pe 1:23) resides in the children of God, and they already sit in the heavenly glory with Christ by hope, (Col 3:3,) and they have the kingdom of God already established within them, (Luk 17:21.) For though their life be hidden, they do not on that account cease to possess it by faith; and though they are besieged on every side by faith, they do not cease to be calm on this account, that they know that they are in perfect safety through the protection of Christ. Yet let us remember that believers are now in life in such a manner that they always carry about with them the cause of death; but the Spirit, who dwells in us, is life, which will at length destroy the remains of death; for it is a true saying of Paul, that

death is the last enemy that shall be destroyed,
(1Co 15:26.)

And, indeed, this passage contains nothing that relates to the complete destruction of death, or the entire manifestation of life. But though life be only begun in us, Christ declares that believers are so certain of obtaining it, that they ought not to fear death; and we need not wonder at this, since they are united to him who is the inexhaustible fountain of life.

Calvin: Joh 5:25 - Verily, verily // The hour cometh, and now is 25.Verily, verily When the Evangelist represents the Son of God as swearing so frequently in reference to our salvation, hence we perceive, first, ho...

25.Verily, verily When the Evangelist represents the Son of God as swearing so frequently in reference to our salvation, hence we perceive, first, how eagerly he desires our welfare, and next, of how great importance it is that the faith of the Gospel should be deeply fixed and thoroughly confirmed. The statement has indeed some appearance of being incredible, when we are told that this is the effect of the faith of which Christ speaks; and therefore he confirms by an oath that the voice of his Gospel has such power of giving life that it is powerful to raise the dead It is generally agreed that he speaks of spiritual death; for those who refer it to Lazarus, (Joh 11:44,) and to the widow’s son at Nain, (Luk 7:15,) and similar instances, are refuted by what follows. First, Christ shows that we are all dead before he quickens us; and hence it is evident what the whole nature of man can accomplish towards procuring salvation.

When the Papists wish to set up their free-will, they compare it to the Samaritan whom the robbers had left half-dead on the road, (Luk 10:30;) as if by the smoke of an allegory they could darken a clear statement, by which Christ declares that we are fully condemned to death. And indeed as we have been, since the revolt of the first man, alienated from God through sin, all who do not acknowledge that they are overwhelmed with everlasting destruction do nothing else than deceive themselves by empty flatteries. I readily acknowledge that in the soul of man there remains some remnant of life; for understanding, and judgment, and will, and all our senses, are so many parts of life; but as there is no part which rises to the desire of the heavenly life, we need not wonder if the whole man, so far as relates to the kingdom of God, is accounted dead. And this death Paul explains more fully when he says, that we are alienated from the pure and sound reason of the understanding, that we are enemies to God, and opposed to his righteousness, in every affection of our heart; that we wander in darkness like blind persons, and are given up to wicked lusts, (Eph 2:1.) If a nature so corrupted has no power to desire righteousness, it follows that the life of God is extinguished in us.

Thus the grace of Christ is a true resurrection from the dead. Now this grace is conferred on us by the Gospel; not that so much energy is possessed by the external voice, which in many cases strikes the ears to no purpose, but because Christ speaks to our hearts within by his Spirit, that we may receive by faith the life which is offered to us. For he does not speak indiscriminately of all the dead, but means the elect only, whose ears God pierces and opens, that they may receive the voice of his Son, which restores them to life. This twofold grace, indeed, Christ expressly holds out to us by his words, when he says, The dead shall hear the voice of the Son of God, and they who hear shall live; for it is not less contrary to nature that the dead should hear, than that they should be brought back to the life which they had lost; and therefore both proceed from the secret power of God.

The hour cometh, and now is He thus speaks of it as a thing which had never before happened; and, indeed, the publication of the Gospel was a new and sudden resurrection of the world. But did not the word of God always give life to men? This question may be easily answered. The doctrine of the Law and the Prophets was addressed to the people of God, and consequently must have been rather intended to preserve in life those who were the children of God than to bring them back from death. But it was otherwise with the Gospel, by which nations formerly estranged from the kingdom of God, separated from God, and deprived of all hope of salvation, were invited to become partakers of life.

Calvin: Joh 5:26 - For as the Father hath life in himself 26.For as the Father hath life in himself He shows whence his voice derives such efficacy; namely, that he is the fountain of life, and by his voice...

26.For as the Father hath life in himself He shows whence his voice derives such efficacy; namely, that he is the fountain of life, and by his voice pours it out on men; for life would not flow to us from his mouth, if he had not in himself the cause and source of it. God is said to have life in himself, not only because he alone lives by his own inherent power, but because, containing in himself the fullness of life, he communicates life to all things. And this, indeed, belongs peculiarly to God, as it is said, With thee is the fountain of life, (Psa 36:9.) But because the majesty of God, being far removed from us, would resemble an unknown and hidden source, for this reason it has been openly manifested in Christ. We have thus an open fountain placed before us, from which we may draw. The meaning of the words is this: “God did not choose to have life hidden, and, as it were, buried within himself, and therefore he poured it into his Son, that it might flow to us.” Hence we conclude, that this title is strictly applied to Christ, so far as he was manifested in the flesh.

Calvin: Joh 5:27 - And hath given him power // Because he is the Son of man 27.And hath given him power He again repeats that the Father hath given him dominion, that he may have full power over all things in heaven and in th...

27.And hath given him power He again repeats that the Father hath given him dominion, that he may have full power over all things in heaven and in the earth. The word (ἐξουσία) here denotes authority Judgment is here put for rule and government, as if he had said, that the Father had appointed him to be King, to govern the world, and exercise the power of the Father himself.

Because he is the Son of man This reason, which is immediately added, deserves particularly to be observed, for it means that he comes forth to men, adorned with such magnificence of power, that he may impart to them what he has received from the Father. Some think that this passage contains nothing else than what is said by Paul, that Christ,

having been in the form of God emptied himself by taking upon him the form of a servant, and humbled himself even to the death of the cross; and therefore God hath exalted him, and given him a name more illustrious than any name, that every knee may bow before him
(Phi 2:7.)

But for my own part, I regard the meaning as more extensive: that Christ, so far as he is man, was appointed by the Father to be the Author of life, that it may not be necessary for us to go far to seek it; for Christ did not receive it for himself, as if he needed it, but in order to enrich us by his wealth. It may be summed up thus: “What had been hidden in God is revealed to us in Christ as man, and life, which was formerly inaccessible, is now placed before our eyes.” There are some who separate this argument from its immediate connection, and join it to the following clause; but this is a forced interpretation, and is at variance with Christ’s meaning.

Calvin: Joh 5:28 - Wonder not at this // Shall hear his voice 28.Wonder not at this We may be apt to think that he reasons inconclusively, in drawing from the last resurrection a confirmation of what he had said...

28.Wonder not at this We may be apt to think that he reasons inconclusively, in drawing from the last resurrection a confirmation of what he had said; for it is not an instance of greater power to raise up bodies than to raise up minds. I reply, it is not from the fact itself that he makes a comparison between the greater and the less, but from the opinion of men; for, being carnal, they admire nothing but what is outward and visible. Hence it arises that they pass by the resurrection of the soul with little concern, while the resurrection of the body excites in them greater admiration. Another effect produced by this gross stupidity of ours is, that those things which are perceived by the eyes have a more powerful influence in producing faith than those which can be received by faith alone. As he mentions the last day, that limitation — -and now is — is not again added, but he simply declares that the time will one day arrive.

But another objection springs up; for though believers expect the resurrection of bodies, yet they cannot rely on their knowledge of it, so as to conclude that souls are now rescued from death, because bodies will one day rise out of the graves. And among ungodly men, 103 what would be reckoned more ridiculous than to prove a thing unknown (to use a common phrase) by a thing less known? I reply, Christ here boasts of his power over the reprobate, so as to testify that the Father has committed to him the full restoration of all things; as if he had said, “What I now tell you that I have commenced, I will one day finish before your eyes.” And, indeed, when Christ now, by the voice of his Gospel, quickens souls which had been sunk in perdition, it is a sort of preparation for the last resurrection. Again, as he includes the whole human race, he immediately makes a distinction between the elect and the reprobate. This division shows that the reprobate, as they are now summoned by the voice of Christ to come to judgment, will also, by the same voice, be dragged and brought to appear at his tribunal.

But why does he mention those only who are shut up in graves, as if others would not be partakers of the resurrection, whether they have been drowned, or devoured by wild beasts, or reduced to ashes? The answer is, that as the dead are commonly buried, by the figure of speech called synecdoche, he employs a part to denote all who are already dead. And this is more emphatic than if he had said simply, the dead; for those whom death already deprived of life and light the grave withdraws, as it were, from the world.

Shall hear his voice The voice of the Son means the sound of the trumpet, which will sound at the command by the power of Christ, (Mat 24:31; 1Co 15:52.) For though an angel will be a herald or forerunner, (1Th 4:16,) this does not hinder what is done by the authority of the Judge, and as it were in his own person, from being ascribed to himself.

Calvin: Joh 5:29 - And they who have done good 29.And they who have done good He points out believers by good works, as he elsewhere teaches that a tree is known by its fruit, (Mat 7:16; Luk 6:44...

29.And they who have done good He points out believers by good works, as he elsewhere teaches that a tree is known by its fruit, (Mat 7:16; Luk 6:44.) He praises their good works, to which they have begun to devote themselves since they were called. For the robber, to whom Christ on the cross (Luk 23:42) promised life, and who had all his life been given up to crimes, expresses a desire to do good with his latest breath; but as he is born again a new man, and from being the slave of sin begins to be a servant of righteousness, the whole course of his past life is not taken into account before God. Besides, the sins themselves, on account of which believers every day subject themselves to condemnation, are not imputed to them. For without the pardon which God grants to those who believe in Him, 104 there never was a man in the world of whom we can say that he has lived well; nor is there even a single work that will be reckoned altogether good, unless God pardon the sins which belong to it, for all are imperfect and corrupted. Those persons, therefore, are here called doers of good works whom Paul calls earnestly desirous or zealous of them, ( Titus 2:14.) But this estimate depends on the fatherly kindness of God, who by free grace approves what deserved to be rejected.

The inference which the Papists draw from those passages — that eternal life is suspended on the merits of works — may be refuted without any difficulty. For Christ does not now treat of the cause of salvation, but merely distinguishes the elect from the reprobate by their own mark; and he does so in order to invite and exhort his own people to a holy and blameless life. And indeed we do not deny that the faith which justifies us is accompanied by an earnest desire to live well and righteously; but we only maintain that our confidence cannot rest on any thing else than on the mercy of God alone.

Calvin: Joh 5:30 - I can do nothing of myself // And my judgment is just // Because I seek not my own will 30.I can do nothing of myself It would be superfluous here to enter into abstruse reasonings, whether the Son of God can do any thing of himself or...

30.I can do nothing of myself It would be superfluous here to enter into abstruse reasonings, whether the Son of God can do any thing of himself or otherwise, so far as relates to his eternal Divinity; for he did not intend to keep our minds employed about such trifles. Consequently there was no reason why the ancients should have given themselves so much anxiety and distress about refuting the calumny of Arius. That scoundrel gave out that the Son is not equal to the Father because he can do nothing of himself The holy men reply, that the Son justly claims for himself all that can be ascribed to the Father, from whom he takes his commencement, with respect to his person. But, in the first place, Christ does not speak of his Divinity simply, but warns us that, so far as he is clothed with our flesh, we ought not to judge of him from the outward appearance, because he has something higher than man. Again, we ought to consider with whom he has to deal. His intention was, to refute the Jews who were endeavoring to contrast him with God. He therefore affirms that he does nothing by human power, because he has for his guide and director God who dwells in him.

We ought always to keep in remembrance that, whenever Christ speaks concerning himself, he claims only that which belongs to man; for he keeps his eye upon the Jews, who erroneously said that he was merely one of the ordinary rank of men. For the same reason, he ascribes to the Father whatever is higher than man. The word judge belongs properly to doctrine, but is intended also to apply to the whole of his administration, as if he had said, that he acts by the Father’s direction in all things, that the Father’s will is his rule, and therefore that He will defend him against all adversaries. 105

And my judgment is just He concludes that his actions and sayings are beyond the risk of blame, because he does not allow himself to attempt anything but by the command and direction of the Father; for it ought to be regarded as beyond all controversy that whatever proceeds from God must be right. This modesty ought to be held by us as the first maxim of piety, to entertain such reverence for the word and works of God, that the name of God would alone be sufficient to prove their justice and rectitude; but how few are to be found who are ready to acknowledge that God is just, unless they are compelled to do so! I acknowledge, indeed, that God demonstrates his righteousness by experience; but to limit it to the perception of our flesh, so as to have no opinion respecting it but what our own mind suggests, is wicked and daring impiety. Let us, therefore, set it down as certain and undoubted, that whatever is from God is right and true, and that it is impossible for God not to be true in all his words, just and right in all his actions. We are likewise reminded that the only rule for acting well is, to undertake nothing but by the direction and commandment of God. And if after this the whole world should rise against us, we shall still have this invincible defense, that he who follows God cannot go astray.

Because I seek not my own will He does not here make his own will and that of his Father to clash with each other, as if they were contrary things, but only refutes the false opinion which they entertained, that he was impelled by human presumption rather than guided by the authority of God. He affirms, therefore, that he has no disposition which is peculiar to himself and separate from the command of the Father.

Calvin: Joh 5:31 - If I testify concerning myself 31.If I testify concerning myself He does not here take any thing away from the credit due to his testimony, which he elsewhere asserts in strong ter...

31.If I testify concerning myself He does not here take any thing away from the credit due to his testimony, which he elsewhere asserts in strong terms, but he speaks by way of concession; for Christ, having been in other respects most abundantly supported, consents that they should not believe his word. “If my testimony concerning myself,” says he, “is suspected by you according to the ordinary custom of men, let it go for nothing.” Now we know that what any man asserts about himself is not reckoned to be true and authentic, although in other respects he speak truth, because no man is a competent witness in his own cause. Though it would be unjust to reduce the Son of God to this rank, yet he prefers to surrender his right, that he may convince his enemies by the authority of God.

Calvin: Joh 5:33 - You sent to John 33.You sent to John Before producing the testimony of God, he presses them with the answer of John, from which they could not honorably withhold th...

33.You sent to John Before producing the testimony of God, he presses them with the answer of John, from which they could not honorably withhold their belief. For of what use was it to send to him, if they did not intend to abide by his words? They send to him as a Prophet of God, and thus they pretend that his word will be regarded by them as an oracle. Now, though this implies another admission in their favor, still Christ openly brings against them this charge, that nothing but their own malice 106 hinders them from believing. And, therefore, we see that this circumstance is highly appropriate to the matter in hand, namely, that they sent to John, and — as if their motive had been a desire to learn — inquired at him who was the Messiah, and yet paid no attention to his reply.

Calvin: Joh 5:34 - I receive not testimony from men 34.I receive not testimony from men Yet it was not in vain that God chose Christ to be a witness to him, and Christ himself declares, on another occa...

34.I receive not testimony from men Yet it was not in vain that God chose Christ to be a witness to him, and Christ himself declares, on another occasion, that the disciples

will be his witnesses. You shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth,
(Act 1:8.)

I reply, Christ avails himself of the testimony of John, not because he needs it, but so far as it is advantageous to us to receive from it some confirmation. Men borrow testimony from one another, because they cannot dispense with that assistance. The case is different with God and Christ. For if philosophers assert that virtue has no need of foreign aid, what has man in himself to lend support to the truth of God? And Christ immediately adds, that he produces the testimony of John on their account: these things I say that you may be saved. By this statement he means that it is not so much from a regard to himself as from a desire to promote the advantage of men, that he raises up the heralds of his Gospel by whom he testifies to us concerning his will. In this we see also a striking proof of his wonderful goodness, by which he regulates all things for our salvation. It is therefore our duty, on the other hand, to strive that the great care which he bestows in saving us may not be fruitless.

Calvin: Joh 5:35 - He was a burning and shining lamp // And you were willing to amuse yourselves in his light // For a time, 35.He was a burning and shining lamp When he calls John a burning lamp, this proves their ingratitude; for it follows that they are only blind, bec...

35.He was a burning and shining lamp When he calls John a burning lamp, this proves their ingratitude; for it follows that they are only blind, because they choose to be so, since God kindled a lamp before their eyes. The meaning of the words therefore is, “God did not intend that you should go astray; for he appointed John to be a lamp, that he might direct you by his brightness; and, therefore, when you do not acknowledge me to be the Son of God, this arises from voluntary error.” This is followed by another reproach, that not only did they shut their eyes, and thus obstruct the entrance of the light which was offered to them, but they intentionally abused it for the purpose of crushing Christ. For when they were ready to applaud John beyond what he justly deserved, this arose from a wicked and treacherous design not to give way to the Son of God.

And you were willing to amuse yourselves in his light This wicked abuse of the heavenly light Christ elegantly compares to foolish mirth; as if the head of a family were to light a lamp for his servants by night, that they might perform the duties which he had enjoined on them, but they, instead of doing so, employed it for debauchery and every kind of licentiousness. By these words Christ accuses the Jews, and at the same time conveys to all of us a warning that, when God sends faithful teachers to guide us in the right way, we should take care not to abuse them by wandering in every direction. How useful this warning is, the experience of all ages shows. God undertakes to direct men, throughout the whole course of their life, to the final goal, and sends his prophets to be their guides. Yet such is the madness of the folly of men that, instead of walking, they prefer to indulge in wanton dancing, without making any progress; so light and unsteady are they that, despising and rejecting his continued guidance, they are hurried away by the sudden impulses of their passions.

For a time, or, for an hour. By this term he reproves them for their folly in thinking that wickedness of a transitory nature and short duration can extinguish the light of God. Thus in our own day all those faithful teachers whom God has given to his Church as burning lamps are applied by the Papists to a contrary purpose; as if their intention were, by looking at the light, to dazzle their eyes. And not only do they abuse the lamps for extinguishing the light of God, but they often indulge in foolish gaiety amidst the darkness, as when they rise against the pure doctrine of the Gospel, and glory in the foolish sayings of their noisy declaimers. But what Christ here asserts concerning John, Paul declares to be common to all believers, because, having the word of life, they ought to give light to the world, like torches. But Christ shows that it belongs strictly to the Apostles and ministers of the Gospel to go before others and hold out the torch to guide them; 107 for though we are all blind, and in the midst of darkness, God shines upon us by the light of his word. But here he peculiarly adorns John the Baptist with this honorable designation, because by his ministry God shone on his Church with much greater brightness.

Calvin: Joh 5:36 - But I have greater testimony than that of John // For the works which the Father hath given me to do 36.But I have greater testimony than that of John After having showed that, in the person of John, the Jews had wickedly corrupted the gift of God, h...

36.But I have greater testimony than that of John After having showed that, in the person of John, the Jews had wickedly corrupted the gift of God, he now repeats a second time what he had said, that he has no need of the testimony of man, as if he had not enough of himself; although, perceiving that they held his person in contempt, he sent them to his Father, according to his custom.

For the works which the Father hath given me to do He holds out to view two things, by which he was proved to be the Son of God. “ My Father, ” says he, “attests by miracles that I am his Son; and before I came into the world, he gave abundant testimony to me in the sacred writings.” Let us always remember what object he has in view. He wishes to be recognized as the Messiah promised by God, that he may be heard, and, therefore, he maintains that he is now manifested to be such a person as Scripture describes him. It may be asked, Are miracles sufficient to prove this; for similar miracles had been already performed by the Prophets? I reply, those miracles which God performed by the agency of the Prophets did not go beyond the purpose for which they were intended, namely, to show that they were the ministers of God, because they could in no other way obtain the authority due to their office. But God intended to exalt his Son more highly, and this purpose of God ought to be regarded by us as the design of miracles. Therefore, if the Jews had not been prejudiced by malice and voluntarily shut their eyes, Christ might easily have proved to them by his miracles who and what he was.

Calvin: Joh 5:37 - And the Father who hath sent me // You have never heard his voice 37.And the Father who hath sent me To limit this statement, as some have done, 108 to the voice which was heard at his baptism, (Mat 3:17,) is a mist...

37.And the Father who hath sent me To limit this statement, as some have done, 108 to the voice which was heard at his baptism, (Mat 3:17,) is a mistake; for he says in the past tense, that the Father (μεμαρτύρηκε) testified, in order to show that he did not come forward as an unknown person, because the Father had long ago distinguished him by such peculiar marks that, bringing them along with him, he might be recognized. I explain, therefore, that God testified concerning his Son, whenever in past times he held out to the ancient people the hope of salvation, or promised that the kingdom of Israel would be fully restored. In this manner the Jews must have formed an idea of Christ from the Prophets, before he was manifested in the flesh. When having him before their eyes, they despise and therefore reject him, they show plainly that they have no relish for the Law, with which Christ also reproaches them; and yet they boasted of their knowledge of the Law, as if they had been brought up in the bosom of God.

You have never heard his voice After having complained that they do not receive him, Christ breaks out in still more severe language against their blindness. When he says that they had never heard the voice of God, or seen his shape, these are metaphorical expressions, by which he intends to state generally that they are utterly estranged from the knowledge of God. For as men are made known by the countenance and speech, so God utters his voice to us by the voice of the Prophets, and, in the sacraments, takes, as it were, a visible form, from which he may be known by us according to our feeble capacity. But he who does not recognize God in his lively image, plainly shows by this very fact that he worships no Deity but what he has himself contrived. For this reason Paul says, that the Jews had a vail placed before their eyes, that they might not perceive the glory of God in the face of Christ, (2Co 3:14.)

Calvin: Joh 5:38 - And you have not his word abiding in you 38.And you have not his word abiding in you This is the true way of profiting, when the word of God takes root in us, so that, being impressed on our...

38.And you have not his word abiding in you This is the true way of profiting, when the word of God takes root in us, so that, being impressed on our hearts, it has its fixed abode there. Christ affirms that the heavenly doctrine has no place among the Jews, because they do not receive the Son of God, on whom it everywhere bestows commendation. And justly does he bring this reproach against them; for it was not in vain that God spake by Moses and the Prophets. Moses had no other intention than to invite all men to go straight to Christ; and hence it is evident that they who reject Christ are not the disciples of Moses. Besides, how can that man have the word of life abiding in him who drives from him the life itself? How can that man keep the doctrine of the Law who destroys the soul of the Law, as far as lies in his power? For the Law without Christ is empty and has no solidity. Just in proportion, therefore, as any man knows Christ, is the proficiency which he has made in the word of God.

Calvin: Joh 5:39 - Search the Scriptures 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 ...

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?

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.

Calvin: Joh 5:40 - And you will not come to me 40.And you will not come to me He again reproaches them that it is nothing but their own malice that hinders them from becoming partakers of the life...

40.And you will not come to me He again reproaches them that it is nothing but their own malice that hinders them from becoming partakers of the life offered in the Scriptures; for when he says that they will not, he imputes the cause of their ignorance and blindness to wickedness and obstinacy. And, indeed, since he offered himself to them so graciously, they must have been willfully blind; but when they intentionally fled from the light, and even desired to extinguish the sun by the darkness of their unbelief, Christ justly reproves them with greater severity.

Calvin: Joh 5:41 - I receive not glory from men 41.I receive not glory from men He proceeds in his reproof; but that he may not be suspected of pleading his own cause, he begins by saying that he d...

41.I receive not glory from men He proceeds in his reproof; but that he may not be suspected of pleading his own cause, he begins by saying that he does not care for the glory of men, and that it gives him no concern or uneasiness to see himself despised; and, indeed, he is too great to depend on the opinions of men, for the malignity of the whole world can take nothing from him, or make the slightest infringement on his high rank. He is so eager to refute their calumny that he exalts himself above men. Afterwards, he enters freely into invectives against them, and charges them with contempt and hatred of God. And though, in regard to honorable rank, there is an immense distance between Christ and us, still we ought boldly to despise the opinions of men. We ought, at least, to guard most zealously against being excited to anger, when we are, despised; but, on the contrary, let us learn never to kindle into indignation, except when men do not render to God the honor due to Him. Let our souls be burned and tortured by this holy jealousy, whenever we see that the world is so ungrateful as to reject God.

Calvin: Joh 5:42 - That you have not the love of God in you. The love of God 42.That you have not the love of God in you. The love of God is here put for all religious feelings; for no man can love God without beholding him ...

42.That you have not the love of God in you. The love of God is here put for all religious feelings; for no man can love God without beholding him with admiration and submitting entirely to his authority; as, on the other hand, when the love of God does not prevail, there can be no desire to obey him. That is the reason why Moses gives this as the summary or recapitulation (ἀνακεφαλαίωσις) of the Law:

thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might,
(Deu 6:5.)

Calvin: Joh 5:43 - I have come in my Father’s name // If another come in his own name, him you will receive 43.I have come in my Father’s name The false prophets do indeed boast of this title, as the Pope, in the present day, boasts with open mouth that h...

43.I have come in my Father’s name The false prophets do indeed boast of this title, as the Pope, in the present day, boasts with open mouth that he is Christ’s Deputy or Vicar; and under this very disguise has Satan deceived wretched men from the beginning. But Christ here means the reality, and not a hypocritical pretense; for when he testifies that he has come in his Father s name, he means not only that the Father has sent him, but that he faithfully executes the commission which he has received. By this mark he distinguishes the lawful teachers of the Church from spurious and pretended teachers. This passage, therefore, teaches that we ought boldly to reject all who exalt themselves, and, in their own name, claim authority over souls; for he who is desirous to be reckoned a servant of God ought to have nothing separate from God. Now, if the whole doctrine of the Pope be examined, even the blind will see that he has come in his own name. 110

If another come in his own name, him you will receive That the Jews do not love God, and have no reverence for him, Christ proves by this argument, that they will eagerly receive the false prophets, while they refuse to obey God; for he takes for granted, that it is a sign of a wicked and ungodly mind, when men disregard truth and willingly assent to falsehoods. If it be objected that this is generally done rather through ignorance than through malice, the answer is easy. No man is exposed to the impostures of Satan, except so far as, through some wicked disposition, he prefers falsehood to truth. For how comes it that we are deaf when God speaks, 111 and that Satan finds us ready and active, but because we are averse to righteousness, and of our own accord desire iniquity? Though it ought to be observed that here Christ speaks chiefly of those whom God peculiarly enlightened, as he bestowed on the Jews this privilege, that, having been instructed in his Law, they might keep the right way of salvation. It is certain that such persons lend an ear to false teachers for no other reason than because they wish to be deceived. Accordingly, Moses says that, when false prophets arise, this is intended to prove and try the people if they love the Lord their God, (Deu 13:3.) In many persons, no doubt, there appears to be an innocent and guileless simplicity, 112 but their eyes are undoubtedly blinded by the hypocrisy which lurks within their minds. For it is certain that God never shuts the door to those who knock, (Mat 7:8,) never disappoints those who sincerely pray to him, (Isa 45:19.) Justly, therefore, does Paul ascribe it to the vengeance of God, when the power of deceiving is given to Satan,

that they who have rejected the truth, and taken pleasure in unrighteousness, may believe a lie, and says that they perish who did not receive the love of the truth, that they might be saved,
(2Th 2:9.)

In this manner is discovered the hypocrisy of many who, devoted to the impostures and wicked superstitions of the Pope, burn with envenomed rage against the Gospel; for if they had hearts disposed to the fear of God, that fear would likewise produce obedience.

Calvin: Joh 5:44 - How can you believe? 44.How can you believe? As it might be thought harsh to say that those who were from their childhood the trained disciples of the Law and the Prophet...

44.How can you believe? As it might be thought harsh to say that those who were from their childhood the trained disciples of the Law and the Prophets, should be charged with such gross ignorance and declared to be enemies of the truth, and as this might even be thought to be incredible, Christ shows what it is that hinders them from believing. It is because ambition has deprived them of sound judgment; for he speaks, in a peculiar manner, to the priests and scribes, who, swelled with pride, could not obey God. This is a remarkable passage, which teaches that the gate of faith is shut against all whose hearts are preoccupied by a vain desire of earthly glory. For he who wishes to be somebody in the world must become wandering and unsteady, so that he will have no inclination towards God. Never is a man prepared to obey the heavenly doctrine, until he is convinced that his principal object, throughout his whole life, ought to be, that he may be approved by God.

But it may be thought that the wicked confidence, by which hypocrites exalt themselves in the presence of God, is a greater obstacle than worldly ambition; and we know that this was also a disease with which the scribes were deeply infected. The answer is easy; for Christ intended to tear from them the false mask of sanctity, by which they deceived the ignorant multitude. He therefore points, as with the finger, to the grosser vice, by which it may be made manifest to all that nothing is farther from their true character than what they wished to be reckoned. Besides, though hypocrisy exalts itself against God, still, in the world and before men, it is always ambitious; nay, more, it is this vanity alone that swells us with false presumption, when we rely more on our own judgment, and that of others, than on the judgment of God. He who in reality presents himself before God as his Judge, must, of necessity, fall down humbled and dismayed, and finding nothing in himself on which he can place reliance. 113 So, then, in order that any man may seek glory from God alone, he must be overwhelmed with shame, and flee to the undeserved mercy of God. And, indeed, they who look to God see that they are condemned and ruined, and that nothing is left to them in which they can glory but the grace of Christ. The desire of such glory will always be attended by humility.

So far as relates to the present passage, Christ’s meaning is, that there is no other way in which men can be prepared for receiving the doctrine of the Gospel, than by withdrawing all their senses from the world, and turning them to God alone, and seriously considering that it is with God that they have to do, that, forgetting the flatteries by which they are accustomed to deceive themselves, they may descend into their own consciences. We need not wonder, therefore, if the Gospel in the present day find so few persons willing to be taught, since all are carried away by ambition. Nor need we wonder if many apostatize from the profession of the Gospel, for they are hurried away by their own vanity and fly off. So much the more earnestly ought we to seek this one thing, that, while we are mean and despised in the eyes of the world, and even overwhelmed within ourselves, we may be reckoned among the children of God.

Calvin: Joh 5:45 - Think not that I shall accuse you to the Father // Moses, in whom you trust 45.Think not that I shall accuse you to the Father This is the way in which we ought to deal with obstinate and hardened persons, when they learn not...

45.Think not that I shall accuse you to the Father This is the way in which we ought to deal with obstinate and hardened persons, when they learn nothing by instruction and friendly warnings. They must be summoned to the judgment-seat of God. There are few persons, indeed, who openly mock God, but there are very many who, believing that God, whom they oppose as enemies, is gracious to them, amuse themselves at their ease with empty flatteries. Thus, in the present day, our Giants, 114 though they wickedly trample under foot the whole doctrine of Christ, haughtily plume themselves on being the intimate friends of God. For who will persuade the Papists that Christianity exists anywhere else than among them? Such were the scribes, with whom Christ is here disputing. Though they were the greatest despisers of the Law, yet they boasted of Moses in lofty terms, so that they did not hesitate to make use of him as a shield in opposing Christ. If he had threatened that he would be a powerful and formidable adversary to them, he knew that this would have been treated with the utmost contempt; and, therefore, he threatens that an accusation, drawn up by Moses, will be preferred against them.

Moses, in whom you trust There are some who think, that Christ here points out the distinction between his own office and that of Moses, because it belongs to the Law to convict men of being unbelievers. But this is a mistake; for Christ did not intend that, but only intended to shake off the confidence of hypocrites, who falsely boasted of entertaining reverence for Moses; just as if a person in the present day, in order to foil the Papists with their own weapon, 115 were to say, that they will find no enemies more decidedly opposed to them than the holy doctors of the Church, under whose authority they falsely and wickedly take shelter. 116 Let us also learn from it, that we ought not to glory in the Scriptures without a good reason; for if we do not honor the Son of God by the true obedience of faith, all whom God hath raised up to be his witnesses will rise up against us as accusers at the last day. When he says, that they trust in Moses, he does not accuse them of superstition, as if they ascribed to Moses the cause of their salvation; but his meaning is, that they do wrong in relying on the protection of Moses, as if they had him to defend their wicked obstinacy.

Calvin: Joh 5:46 - For if you believed Moses, you would also believe me // For he wrote concerning me 46.For if you believed Moses, you would also believe me He shows why Moses will be their accuser. It is because they do not reject his doctrine. We k...

46.For if you believed Moses, you would also believe me He shows why Moses will be their accuser. It is because they do not reject his doctrine. We know that it is impossible to offer a greater insult to the servants of God than when their doctrine is despised or reproached. Besides, those whom the Lord has appointed to be ministers of his word, ought to be ready to defend it against despisers; 117 and therefore, he gave to all his prophets a twofold commission, that they might teach and instruct for the salvation of believers, and that, one day, they might confound the reprobate by their testimony.

For he wrote concerning me When Christ says, that Moses wrote concerning him, this needs no long proof with those who acknowledge that Christ is the end and soul of the Law. But if any person be not satisfied with this, and desire to have the passages pointed out to him, I would advise him, first, to read carefully the Epistle to the Hebrews, with which also agrees Stephen’s sermon, in the seventh chapter of the Acts of the Apostles; and, next, to observe the quotations which Paul applies to his purpose. I acknowledge, indeed, that there are few in which Moses expressly mentions Christ; but what was the use of the tabernacle, and sacrifices, and all the ceremonies, but to be figures drawn in conformity to that first pattern which was showed to him in the mountain ? (Exo 25:40; Heb 8:5.) Thus, without Christ, the whole ministry of Christ vanishes. Again, we see how he continually reminds the people of the covenant of the Fathers which had been ratified in Christ, and even how he makes Christ to be the principal subject and foundation of the covenant. Nor was this unknown to the holy Fathers, who had always their eyes fixed on the Mediator. To treat the subject more largely, would be inconsistent with the brevity at which I aim.

Calvin: Joh 5:47 - But if you do not believe his writings 47.But if you do not believe his writings Christ appears here to claim less authority for himself than for Moses; and yet we know that heaven and ea...

47.But if you do not believe his writings Christ appears here to claim less authority for himself than for Moses; and yet we know that heaven and earth have been shaken by the voice of the Gospel, (Heb 12:26.) But Christ accommodates his discourse to those to whom he speaks; for the authority of the Law was, beyond all controversy, held sacred among the Jews; and thus it was impossible that Christ should be inferior to Moses. To the same purpose is the contrast between writings and words; for he shows their unbelief to be more aggravated, because the truth of God, recorded in an authentic form, has no authority with them.

Defender: Joh 5:4 - troubled the water This verse is omitted in certain manuscripts, along with the last part of Joh 5:3. Because of what seems to be the unlikelihood of this cyclic miracle...

This verse is omitted in certain manuscripts, along with the last part of Joh 5:3. Because of what seems to be the unlikelihood of this cyclic miracle, most modern versions have omitted it. The problem is, however, that Joh 5:7 (which is in all the manuscripts) makes no sense without it. Furthermore, the great majority of the manuscripts do include all these verses. Whether the miracle seems reasonable or not to our scientific minds, it is probable that it was recorded by John in his original text and was later deleted in some manuscripts because of the skepticism of the copyists. There is nothing impossible about the miracle no matter how unusual it seems. Perhaps God, in view of the long absence of a prophetical voice in Israel, elected to maintain this continuing witness to His grace and power in Jerusalem as a sort of perpetual Messianic promise to be repeated regularly until Christ would come."

Defender: Joh 5:9 - made whole This is the third of the great creation miracles described by John. A man hopelessly crippled for thirty-eight years (Joh 5:5) who suddenly had perfec...

This is the third of the great creation miracles described by John. A man hopelessly crippled for thirty-eight years (Joh 5:5) who suddenly had perfectly sound limbs can be explained only in terms of the creative power of God Himself. It should have been a mighty testimony to the Jewish leaders of His deity but instead they complained because He did it on the Sabbath."

Defender: Joh 5:17 - worketh hitherto In answer to the charge that He had broken the Sabbath by healing the crippled man at Bethesda on that day, Jesus noted that both He and His Father ha...

In answer to the charge that He had broken the Sabbath by healing the crippled man at Bethesda on that day, Jesus noted that both He and His Father had been working continuously, the inference being that they had been doing this all through history. This fact in no way contradicted the revelation that "on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made" (Gen 2:2). God rested from His work of creation, for it was complete, and the weekly Sabbath ("rest") day was ordained to commemorate that fact. He then began His work of conserving what He had created. Thus, He is now "upholding all things by the word of his power" (Heb 1:3; Col 1:16; 2Pe 3:7). In addition, when sin entered God's "very good" creation (Gen 1:31), God also entered on His long work of redeeming His cursed and disintegrating creation (Rom 8:20-23). It was perfectly proper, therefore, for the Lord Jesus to "do good" (Luk 6:9) on the Sabbath day. It should be emphasized, however, that God's ongoing work of conservation and redemption in no way suggests that He was also continuing His primeval work of creation, as modern theistic evolutionists argue. The Bible is clear that God's creative "works were finished from the foundation of the world" (Heb 4:3)."

Defender: Joh 5:21 - quickeneth whom he will The Jews were seeking His life because they understood Him to be making Himself equal with God (Joh 5:18) when He claimed God was His Father. His resp...

The Jews were seeking His life because they understood Him to be making Himself equal with God (Joh 5:18) when He claimed God was His Father. His response proved that this was exactly what He was claiming, for He claimed that the Father showed Him all that He did: that He could raise the dead, that all judgment had been committed to Him and, finally, that He - as the unique Son of God - should be honored in the same degree that they honored the Father. Such statements as these, occurring frequently in John's Gospel, leave no doubt that Jesus believed and claimed that He was "equal with God" (Joh 5:18)."

Defender: Joh 5:22 - committed all judgment Note also Joh 5:27; Rom 14:10; 2Co 5:10; 2Ti 4:1."

Defender: Joh 5:24 - hath everlasting life Note that salvation is a present possession. Since "Christ died for us" (Rom 5:8), there is "no condemnation [judgment] to them which are in Christ Je...

Note that salvation is a present possession. Since "Christ died for us" (Rom 5:8), there is "no condemnation [judgment] to them which are in Christ Jesus" (Rom 8:1). The believer "is passed" from death to life. Thus, he already possesses eternal life."

Defender: Joh 5:29 - resurrection of life All the dead shall be raised when Christ, the Creator, calls them forth, but not all are called at the same time. The resurrection of life is complete...

All the dead shall be raised when Christ, the Creator, calls them forth, but not all are called at the same time. The resurrection of life is completed a thousand years before the resurrection of damnation (Rev 20:4-6)."

Defender: Joh 5:35 - shining light John's "light" (Greek luchnos) was a mere "candle" or "light-bearer" in relation to the intrinsic, "true light" (Greek phos) of whom John preached (Jo...

John's "light" (Greek luchnos) was a mere "candle" or "light-bearer" in relation to the intrinsic, "true light" (Greek phos) of whom John preached (Joh 1:7-9) and in whom they rejoiced for a season."

Defender: Joh 5:39 - Search the scriptures The written Word of God, according to Christ's affirmation, is that which brings salvation and eternal life (Jam 1:18; 1Pe 1:23) because it is the onl...

The written Word of God, according to Christ's affirmation, is that which brings salvation and eternal life (Jam 1:18; 1Pe 1:23) because it is the only source of information we have about the Savior. The written Word reveals the living Word. The Lord was, in fact, speaking here of the Old Testament Scriptures, for there was nothing else at that time. These scriptures are replete with testimonies of the coming Christ."

Defender: Joh 5:46 - he wrote of me Moses was considered by the Jews to have been the author of all the Pentateuch, the books of the Law. The modern theories of higher criticism, which c...

Moses was considered by the Jews to have been the author of all the Pentateuch, the books of the Law. The modern theories of higher criticism, which chop up the Pentateuch into segments supposedly written by various authors, all of whom lived long after Moses' time, were unheard of among these ancient scholars (as well as Christ Himself) who lived much closer to Moses' time and had access to many more data on the subject than modern scholars. These writings include the book of Genesis which actually was written by eye-witnesses then handed down from patriarch to patriarch until it finally was incorporated by Moses with his four other books. Thus, even Genesis was (and is) considered to be one of the books of Moses even though its tablets were only documented and edited by him."

Defender: Joh 5:47 - believe not his writings It is a foolish claim, (though many modern Christians make it) to believe the New Testament without also believing the Old Testament, including Genesi...

It is a foolish claim, (though many modern Christians make it) to believe the New Testament without also believing the Old Testament, including Genesis. Christ Himself accepted the Pentateuch as literal and inspired history. Thus, to reject the Genesis accounts of creation and the Flood, for example, is tantamount to rejecting Christ as the omniscient Son of God."

TSK: Joh 5:1 - -- Joh 2:13; Exo 23:14-17, Exo 34:23; Lev 23:2-4; Deu 16:16; Mat 3:15; Gal 4:4

TSK: Joh 5:2 - market // pool // Bethesda market : or, gate, Neh 3:1, Neh 12:39 pool : Isa 22:9, Isa 22:11 Bethesda : The supposed remains of the pool of Bethesda are situated on the east of J...

market : or, gate, Neh 3:1, Neh 12:39

pool : Isa 22:9, Isa 22:11

Bethesda : The supposed remains of the pool of Bethesda are situated on the east of Jerusalem, contiguous on one side to St. Stephen’ s gate, and on the other to the area of the temple. Maundrell states that, ""it is 120 paces long, and forty broad, and at least eight deep, but void of water. At its west end it discovers some old arches, now damned up. These some will have to be porches, in which sat that multitude of lame, halt, and blind. But it is not likely, for instead of five, there are but three.""

TSK: Joh 5:3 - of blind // withered // waiting of blind : Mat 15:30; Luk 7:22 withered : 1Ki 13:4; Zec 11:17; Mar 3:1-4 waiting : Pro 8:34; Lam 3:26; Rom 8:25; Jam 5:7

TSK: Joh 5:4 - whosoever // first // was made whosoever : The sanative property of this pool has been supposed by some to have been communicated by the blood of the sacrifices, and others have ref...

whosoever : The sanative property of this pool has been supposed by some to have been communicated by the blood of the sacrifices, and others have referred it to the mineral properties of the waters. But:

1.    The beasts for sacrifice were not washed here, but in a laver in the temple.

2.    No natural property could cure all manner of diseases.

3.    The cure only extended to the first who entered.

4.    It took place only at one particular time.

5.    As the healing was effected by immersion, it must have been instantaneous; and it was never failing in it effects.

All which, not being observed in medicinal waters, determine the cures to have been miraculous, as expressly stated in the text.

first : Psa 119:60; Pro 6:4, Pro 8:17; Ecc 9:10; Hos 13:13; Mat 6:33, Mat 11:12; Luk 13:24-28, Luk 16:16

was made : 2Ki 5:10-14; Eze 47:8; Zec 13:1, Zec 14:8; 1Co 6:11; 1Jo 1:7

TSK: Joh 5:5 - thirty thirty : Joh 5:14, Joh 9:1, Joh 9:21; Mar 9:21; Luk 8:43, Luk 13:16; Act 3:2, Act 4:22, Act 9:33, Act 14:8

TSK: Joh 5:6 - and knew // Wilt and knew : Joh 21:17; Psa 142:3; Heb 4:13, Heb 4:15 Wilt : Isa 65:1; Jer 13:27; Luk 18:41

TSK: Joh 5:7 - I have // before I have : Deu 32:36; Psa 72:12, Psa 142:4; Rom 5:6; 2Co 1:8-10 before : Joh 5:4; 1Co 9:24

TSK: Joh 5:8 - -- Mat 9:6; Mar 2:11; Luk 5:24; Act 9:34

TSK: Joh 5:9 - immediately // and on immediately : Joh 5:14; Mar 1:31, Mar 1:42, Mar 5:29, Mar 5:41, Mar 5:42, Mar 10:52; Act 3:7, Act 3:8 and on : Joh 5:10-12, Joh 7:23, Joh 9:14; Mat 12...

TSK: Joh 5:10 - it is not it is not : Exo 20:8-11, Exo 31:12-17; Neh 13:15-21; Isa 58:13; Jer 17:21, Jer 17:27; Mat 12:2-8; Mar 2:24, Mar 3:4; Luk 6:2, Luk 13:14, Luk 23:56

TSK: Joh 5:11 - -- Joh 9:16; Mar 2:9-11

TSK: Joh 5:12 - What What : Jdg 6:29; 1Sa 14:38; Mat 21:23; Rom 10:2

TSK: Joh 5:13 - he that // had // a multitude being he that : Joh 14:9 had : Joh 8:59; Luk 4:30, Luk 24:31 a multitude being : or, from the multitude that was

he that : Joh 14:9

had : Joh 8:59; Luk 4:30, Luk 24:31

a multitude being : or, from the multitude that was

TSK: Joh 5:14 - in the // sin // lest in the : Lev 7:12; Psa 9:13, Psa 27:6, Psa 66:13-15, Psa 107:20-22, Psa 116:12-19, Psa 118:18; Isa 38:20,Isa 38:22 sin : Joh 8:11; Ezr 9:13, Ezr 9:14;...

TSK: Joh 5:15 - and told // which and told : Joh 4:29, Joh 9:11, Joh 9:12; Mar 1:45 which : Joh 5:12, Joh 9:15, Joh 9:25, Joh 9:30,Joh 9:34

TSK: Joh 5:16 - persecute // and sought persecute : Joh 15:20; Act 9:4, Act 9:5 and sought : Joh 5:13, Joh 7:19, Joh 7:20,Joh 7:25, Joh 10:39; Mat 12:13; Mar 3:6; Luk 6:11

TSK: Joh 5:17 - My My : Joh 9:4, Joh 14:10; Gen 2:1, Gen 2:2; Psa 65:6; Isa 40:26; Mat 10:29; Act 14:17, Act 17:28; 1Co 12:6; Col 1:16; Heb 1:3

TSK: Joh 5:18 - the Jews // broken // God was the Jews : Joh 7:19 broken : Joh 7:22, Joh 7:23; Mat 12:5 God was : Joh 5:23, Joh 8:54, Joh 8:58, Joh 10:30,Joh 10:33, Joh 14:9, Joh 14:23; Zec 13:7; ...

TSK: Joh 5:19 - and // and // Verily // The Son // for and : Joh 5:21, Joh 5:25, Joh 5:26, with, Eph 1:18, Eph 1:19, Eph 2:5 and : Joh 5:28, Joh 5:29, Joh 11:25, Joh 11:26, with, Rom 8:11; 2Co 4:14; Phi 3:...

TSK: Joh 5:20 - the Father // and showeth // greater the Father : Joh 3:35, Joh 17:26; Mat 3:17, Mat 17:5; 2Pe 1:17 and showeth : Joh 1:18, Joh 10:32, Joh 15:15; Pro 8:22-31; Mat 11:27; Luk 10:22 greater...

TSK: Joh 5:21 - as // even as : Deu 32:39; 1Ki 17:21; 2Ki 4:32-35, 2Ki 5:7; Act 26:8; Rom 4:17-19 even : Joh 11:25, Joh 11:43, Joh 11:44, Joh 17:2; Luk 7:14, Luk 7:15, Luk 8:54,...

TSK: Joh 5:22 - -- Joh 5:27, Joh 3:35, Joh 17:2; Psa 9:7, Psa 9:8, Psa 50:3-6, Psa 96:13, Psa 98:9; Ecc 11:9, Ecc 12:14; Mat 11:27; Mat 16:27, 25:31-46, Mat 28:18; Act 1...

TSK: Joh 5:23 - all men // He that all men : Joh 14:1; Psa 146:3-5; Jer 17:5-7; Mat 12:21; Rom 15:12; 2Co 1:9; Eph 1:12, Eph 1:13; 2Ti 1:12 *marg. Psa 2:12; Isa 42:8, Isa 43:10, Isa 44:...

TSK: Joh 5:24 - He that // and shall not // but He that : Joh 3:16, Joh 3:18, Joh 3:36, Joh 6:40,Joh 6:47, Joh 8:51, Joh 11:26, Joh 12:44, Joh 20:31; Mar 16:16; Rom 10:11-13; 1Pe 1:21; 1Jo 5:1, 1Jo ...

TSK: Joh 5:25 - The hour // when The hour : Joh 4:23, Joh 13:1, Joh 17:1 when : Joh 5:21, Joh 5:28; Luk 9:60, Luk 15:24, Luk 15:32; Rom 6:4; Eph 2:1, Eph 2:5, Eph 5:14; Col 2:13; Rev ...

TSK: Joh 5:26 - hath life // so hath hath life : Exo 3:14; Psa 36:9, Psa 90:2; Jer 10:10; Act 17:25; 1Ti 1:17, 1Ti 6:16 so hath : Joh 1:4, Joh 4:10, Joh 7:37, Joh 7:38, Joh 8:51, Joh 11:2...

TSK: Joh 5:27 - hath // because // the Son hath : Joh 5:22; Psa 2:6-9, Psa 110:1, Psa 110:2, Psa 110:6; Act 10:42, Act 17:31; 1Co 15:25; Eph 1:20-23; 1Pe 3:22 because : Dan 7:13, Dan 7:14; Phi ...

hath : Joh 5:22; Psa 2:6-9, Psa 110:1, Psa 110:2, Psa 110:6; Act 10:42, Act 17:31; 1Co 15:25; Eph 1:20-23; 1Pe 3:22

because : Dan 7:13, Dan 7:14; Phi 2:7-11; Heb 2:7-9

the Son : This appears to be a direct reference to Dan 7:13, which the Jews interpret of the Messiah.

TSK: Joh 5:28 - Marvel // for Marvel : Joh 5:20, Joh 3:7; Act 3:12 for : Joh 6:39, Joh 6:40, Joh 11:25; Job 19:25, Job 19:26; Isa 26:19; Eze 37:1-10; Hos 13:14; 1Co 15:22, 1Co 15:4...

TSK: Joh 5:29 - come // done good come : Dan 12:2, Dan 12:3; Matt. 25:31-46; Act 24:15 done good : Luk 14:14; Rom 2:6-10; Gal 6:8-10; 1Ti 6:18; Heb 13:16; 1Pe 3:11

TSK: Joh 5:30 - can // I judge // because can : Joh 5:19, Joh 8:28, Joh 8:42, Joh 14:10 I judge : Joh 8:15, Joh 8:16; Gen 18:25; Psa 96:13; Isa 11:3, Isa 11:4; Rom 2:2, Rom 2:5 because : Joh 4...

TSK: Joh 5:31 - -- Joh 8:13, Joh 8:14, Joh 8:54; Pro 27:2; Rev 3:14

TSK: Joh 5:32 - is another // and I is another : Joh 5:36, Joh 5:37, Joh 1:33, Joh 8:17, Joh 8:18, Joh 12:28-30; Mat 3:17, Mat 17:5; Mar 1:11; Luk 3:22; 1Jo 5:6-9 and I : Joh 12:50

TSK: Joh 5:33 - sent // he sent : Joh 1:19-27 he : Joh 1:6-8, Joh 1:15-18, Joh 1:29-34, Joh 3:26-36

TSK: Joh 5:34 - I receive // that I receive : Joh 5:41, Joh 8:54 that : Joh 20:31; Luk 13:34, Luk 19:10,Luk 19:41, Luk 19:42, Luk 24:47; Rom 3:3, Rom 10:1, Rom 10:21, Rom 12:21; 1Co 9:...

TSK: Joh 5:35 - was // and ye was : Joh 1:7, Joh 1:8; Mat 11:11; Luk 1:15-17, Luk 1:76, Luk 1:77, Luk 7:28; 2Pe 1:19 and ye : Joh 6:66; Eze 33:31; Mat 3:5-7, Mat 11:7-9, Mat 13:20,...

TSK: Joh 5:36 - I have // the works I have : Joh 5:32; 1Jo 5:9, 1Jo 5:11, 1Jo 5:12 the works : Joh 3:2, Joh 9:30-33, Joh 10:25, Joh 10:37, Joh 10:38, Joh 11:37, Joh 14:10,Joh 14:11, Joh ...

TSK: Joh 5:37 - borne // Ye have Joh 5:32 borne : Joh 6:27, Joh 8:18; Mat 3:17, Mat 17:5 Ye have : Joh 1:18, Joh 14:9, Joh 15:24; Exo 20:19; Deu 4:12; 1Ti 1:17, 1Ti 6:16; 1Jo 1:1, 1Jo...

TSK: Joh 5:38 - ye have // for ye have : Joh 5:42, Joh 5:46, Joh 5:47, Joh 8:37, Joh 8:46, Joh 8:47, Joh 15:7; Deu 6:6-9; Jos 1:8; Psa 119:11; Pro 2:1, Pro 2:2; Pro 7:1, Pro 7:2; Co...

TSK: Joh 5:39 - Search // ye think // they which Luk 24:27, Luk 24:44 Search : Joh 5:46, Joh 7:52; Deu 11:18-20, Deu 17:18, Deu 17:19; Jos 1:8; Psa 1:2, Psa 119:11, Psa 119:97-99; Pro 6:23, Pro 8:33,...

TSK: Joh 5:40 - ye will not // that ye will not : Joh 5:44, Joh 1:11, Joh 3:19, Joh 8:45, Joh 8:46, Joh 12:37-41; Psa 81:11; Isa 49:7, Isa 50:2, Isa 53:1-3; Mat 22:3, Mat 23:37; Rev 22:1...

TSK: Joh 5:41 - -- Joh 5:34, Joh 6:15, Joh 7:18, Joh 8:50,Joh 8:54; 1Th 2:6; 1Pe 2:21; 2Pe 1:17

TSK: Joh 5:42 - I know // that I know : Joh 1:47-49, Joh 2:25, Joh 21:17; Luk 16:15; Heb 4:12, Heb 4:13; Rev 2:23 that : Joh 5:44, Joh 8:42, Joh 8:47, Joh 8:55, Joh 15:23, Joh 15:24...

TSK: Joh 5:43 - come // if come : Joh 3:16, Joh 6:38, Joh 8:28, Joh 8:29, Joh 10:25, Joh 12:28, Joh 17:4-6; Eze 23:21; Heb 5:4, Heb 5:5 if : Mat 24:5, Mat 24:24; Act 5:36, Act 5...

TSK: Joh 5:44 - can // which // and can : Joh 3:20, Joh 8:43, Joh 12:43; Jer 13:23; Rom 8:7, Rom 8:8; Heb 3:12 which : Mat 23:5; Gal 5:19-21; Phi 2:3 and : 1Sa 2:30; 2Ch 6:8; Mat 25:21-2...

TSK: Joh 5:45 - there // in there : Joh 7:19, Joh 8:5, Joh 8:9; Rom 2:12, Rom 2:17-29, Rom 3:19, Rom 3:20, Rom 7:9-14; 2Co 3:7-11; Gal 3:10 in : Joh 8:5, Joh 8:6, Joh 9:28, Joh 9...

TSK: Joh 5:46 - had // for had : Gal 2:19, Gal 3:10,Gal 3:13, Gal 3:24, Gal 4:21-31 for : Joh 1:45; Gen 3:15, Gen 12:3, Gen 18:18, Gen 22:18, Gen 28:14, Gen 49:10; Num 21:8, Num...

TSK: Joh 5:47 - -- Luk 16:29, Luk 16:31

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Poole: Joh 5:1 - Jesus went up Joh 5:1-9 Christ cures an impotent man at the pool of Bethesda on the sabbath day. Joh 5:10-16 The Jews cavil, and persecute him for it. Joh 5:17,...

Joh 5:1-9 Christ cures an impotent man at the pool of Bethesda

on the sabbath day.

Joh 5:10-16 The Jews cavil, and persecute him for it.

Joh 5:17,18 He justifieth himself by the example of God his Father,

Joh 5:19-30 and asserts the power and judgment committed unto him

by the Father,

Joh 5:31-35 he appeals to the testimony of John,

Joh 5:36-38 of the Father,

Joh 5:39,40 and of the Scriptures.

Joh 5:41-44 He showeth that his humility caused their rejection of him,

Joh 5:45-47 but that in disbelieving him they disbelieved Moses also.

Though there are some that think the feast mentioned here was that of Pentecost, and others that it was the feast of tabernacles, yet the most and best interpreters judge it was the feast of the passover that is here mentioned; and that this was the second passover which happened after our Saviour had entered upon his public ministry. We read of the first, Joh 2:13 ; and from that verse of that chapter to this chapter the evangelist (as they think) hath been relating so much of our Saviour’ s actions, until the second passover, as it was the will of God we should have upon public authentic record, and had not been recorded by the other evangelists, who give a further account of his actions done this year, Mat 4:1-25 8:1-34 9:1-38 Mar 1:1-45 2:1-28 Luk 4:1-44 5:1-39 . In the time of our Saviour’ s public ministry (which was three years and a half) there were four passovers. The other evangelists take notice but of one of them, and that the last. John is thought to have mentioned all the four; the first, Joh 2:13 , the second in this place, the third, Joh 6:4 , the fourth, Joh 8:1 . Another reason they give why the feast of the passover should be here intended is, because from about that time to the harvest were four months, according to what our Saviour had said, Joh 4:35 .

Jesus went up to the passover, to Jerusalem to show his obedience to his Father’ s law, Deu 16:16 .

Poole: Joh 5:2 - a pool // the upper pool // Bethesda // the pool of Siloah, by the king’ s garden We read in Scripture of the sheep gate in Jerusalem, Neh 3:1 . There was also a market for sheep and other cattle, Deu 14:26 . Some therefore add ...

We read in Scripture of the sheep gate in Jerusalem, Neh 3:1 . There was also a market for sheep and other cattle, Deu 14:26 . Some therefore add market, others add gate, to the word in the Greek signifying sheep. Near to this gate or market there was

a poolkolumbhyra : some translate it, a fish pool; others, (more properly), a place to wash or to swim in (the word derives from a verb that signifies, to swim). They say there were two such pools within the compass of the mount on which the temple stood; the one eastward, called

the upper pool 2Ki 18:17 ; the other westward, near to the sheep gate. The one was called

Bethesda the other,

the pool of Siloah, by the king’ s garden Neh 3:15 , mentioned also by our evangelist, Joh 9:7 . They say the waters of these pools were supplied from a fountain called Siloam, which was not always full of water, but the water bubbled up in it at certain times with a great noise, coming (as was thought) through hollow places of the earth, and quarries of hard stones. These waters of Shiloah are mentioned, Isa 8:6 , and said to go softly; from which place these waters are concluded a type of the kingdom of David and of Christ. This being admitted, it is not to be wondered that they had that healing virtue given unto them (as some judge) just about the coming of Christ; for it should appear by Joh 9:7 , that the pool of Siloam, as well as that of Bethesda, had so; for in former times it is thought to have been of use chiefly to wash garments in, and sacrifices when they were slain. Some will have them to have derived their healing virtue from thence; but that is vain, their healing virtue was doubtless derived from the Lord that healeth us. This pool in the Hebrew was called Bethesda, which some interpret, The house of pouring out, because, as some fancy, the blood of the sacrifices was there poured out; (but that is a great mistake, for that was to be poured out at the altar); or because rain water (as some think) was poured into it; or (which is more probable) because waters were poured into it out of the conduit mentioned 2Ki 20:20 . But others interpret it, The house of grace, mercy, &c., because of God’ s great goodness showed the people, in giving this healing virtue to these waters. The

five porches belonging to this pool seem to have been five apartments for impotent men to walk in, or rest themselves in, when they came to wash themselves in the pool.

Poole: Joh 5:3 - -- In these apartments (called here porches) there were a great number of sick persons, some labouring under one infirmity, some under another, some bl...

In these apartments (called here porches) there were a great number of sick persons, some labouring under one infirmity, some under another, some blind, some lame, waiting for the time the water should be troubled.

Poole: Joh 5:4 - troubled This water had not always in it this healing virtue, but only when it was troubled and this was at a certain season how often the Scripture hath ...

This water had not always in it this healing virtue, but only when it was

troubled and this was at a certain season how often the Scripture hath not determined; some will have it to be only at their great feasts, of the passover, and Pentecost, &c., but the Scripture saith no such thing. None must think that the angel appeared in any visible shape, but the rolling or troubling of the waters was a certain sign, that that was the time when alone they were medicinal; nor were many healed at one time, but only one person, that could first get into this water, he was healed, let his disease be what it would. The waters not being constantly medicinal, but, first, at a certain time, when they were troubled; and then, secondly, not for all, but only to him who could first get in; and, thirdly, for any disease, of what sort or kind soever his disease was; sufficiently confutes the opinion of those who fancy that the waters derived this healing virtue from the entrails of the beasts offered in sacrifice being washed there; for besides that this is denied by some, who say those entrails were washed in a room on purpose for that use within the temple; if they had derived their healing virtue from thence in a natural, rational way, they would have exerted their virtue upon more than him who first stepped in, and not at the time only when they were troubled, nor would their virtue have extended to all kinds of diseases. Of whatever use this pool therefore was before, certain it is at this time God made use of the water in it to heal, and so as men might see that it healed not by any natural, but a miraculous operation. The Scriptures of the Old Testament make no mention of it. And it is observed by those who are versed in the Jewish Rabbins, that neither do they make the least mention of it. Which makes it very probable, that they had this virtue, not from the time of the building of the sheep gate by Shallum, Neh 3:15 ; nor from the time when the Asmonean family was extinct; or the rebuilding or further building and adoring the temple by Herod; but a little before the birth of Christ, as a figure of him being now coming, who, Zec 13:1 , was a fountain opened to the house of David, and to the inhabitants of Jerusalem; and from whom is both our cleansing and our healing, as these waters, which before had a cleansing, and now received also a healing virtue.

Poole: Joh 5:5 - -- What this man’ s name was, or what his circumstances in the world, or what his particular disease, we are not told; nor is it said that he had ...

What this man’ s name was, or what his circumstances in the world, or what his particular disease, we are not told; nor is it said that he had lain there thirty-eight years, but that he had so long laboured under his weakness: which, whether it was the palsy or no, is uncertain: probably it was a disease hardly curable by human art and ordinary means; for it cannot be thought but in that time he had used all rational means, which he finding of no value as to his case, he came and lay at this fountain, waiting for a cure in this way of miraculous operation.

Poole: Joh 5:6 - -- Christ, as God, knew the particular time when this infirmity seized him, which was eight years or upward before our Saviour’ s birth, and about...

Christ, as God, knew the particular time when this infirmity seized him, which was eight years or upward before our Saviour’ s birth, and about the time when the temple was re-edified, or rather enlarged and further adorned, by Herod. As man, he pitieth his case; he asketh him if he was willing to be made whole. Not that he doubted of his willingness; for what sick man was ever unwilling to be healed? Besides that, he knew that the poor man lay there for that very purpose; but that he might make him declare his miserable, helpless state and condition, and draw out his faith and hope in himself; and from his answer take an occasion to heal him, and make the spectators more attentive to his miracle.

Poole: Joh 5:7 - -- What his particular impotency was the Scripture doth not tell us. Some have (not improbably) judged it the palsy, which deprives the person of motio...

What his particular impotency was the Scripture doth not tell us. Some have (not improbably) judged it the palsy, which deprives the person of motion, by the stoppage of the animal spirits, so that without help he cannot move from one place to another, which it is manifest this poor man could not; for he complains for want of help, that he could not get into the pool.

Poole: Joh 5:8 - -- Our Lord will let this poor man know, that the waters and the angel derived their power from him; and that he with a word could do as much for him, ...

Our Lord will let this poor man know, that the waters and the angel derived their power from him; and that he with a word could do as much for him, as the waters troubled by the angel could effect: he therefore bids him arise, and take up his bed and walk, that others might see and be assured that he was perfectly cured.

Poole: Joh 5:9 - -- The man’ s strength returneth immediately; he is able immediately to arise, take up his bed, and to walk. All this was done on the sabbath day;...

The man’ s strength returneth immediately; he is able immediately to arise, take up his bed, and to walk. All this was done on the sabbath day; on which day it was unlawful to carry any burdens, Jer 17:21,24 ; and by the Jewish canons it was punishable by death, or scourging. But our Saviour had a mind to let the Jews know that he was Lord of the sabbath, and what had been unlawful without his special command, became lawful by it. Neither was this against the sense of the law, though against the letter of it; the law only prohibited civil labour, and carrying burdens for their own profit, and in the way of their trade; it forbade the doing of nothing which was to be done as a public testimony of the goodness and mercy of God showed to persons: and by this our Saviour opens a way for his correction of their erroneous opinions about the true sanctification of the sabbath. We shall observe, that our Saviour used the like phrase to him that had the palsy, Mat 9:6 ; and to the centurion’ s daughter, Mar 5:41 , Damsel, arise; and to Lazarus, Joh 11:43 , Lazarus, come forth; which our Saviour did for the testification of the miracle to all that should see them. It is further observed by Heinsius, that our Saviour did many miracles on the sabbath day, because that day was the usual time when the Jews were wont to consult the prophets for help, as may be learned from 2Ki 4:23 .

Poole: Joh 5:10 - -- That is, according to the letter of the law: they understood not that Christ was the Lord of the sabbath; their cavil argued their want both of fait...

That is, according to the letter of the law: they understood not that Christ was the Lord of the sabbath; their cavil argued their want both of faith in Christ, and charity also toward their neighbour.

Poole: Joh 5:11 - -- He makes them as good an answer as could well be imagined; the sum of which was, he believed that he that had thus healed him was a prophet, and so ...

He makes them as good an answer as could well be imagined; the sum of which was, he believed that he that had thus healed him was a prophet, and so did what he did by a Divine authority, which it was lawful for him to obey, contrary to their traditions: though who this particular person was, or what his name was, were things as yet not known to him, (as we shall by and by read), yet he seemeth sensible that he was healed by a power more than human.

Poole: Joh 5:12 - What man is that which said The impotent man that was healed seemed to oppose the authority of God (by virtue of which he believed himself healed) to the authority of man, whic...

The impotent man that was healed seemed to oppose the authority of God (by virtue of which he believed himself healed) to the authority of man, which made it unlawful for him on the sabbath day to take up his bed and walk. The Jews, taking no notice of Christ’ s being God, or so much as a prophet sent from God, do not ask, Who was he? But,

What man is that which said & c.? opposing the command of God to the command of man. It is as much as if they had said; The law of God hath commanded that no burdens should be carried on the sabbath day; now, what is that man that dare teach thee or any one to do what is contrary to the law of God?

Poole: Joh 5:13 - -- Christ came as a stranger to the pool, and only wrought this miracle, so as the impotent man that was healed had no time to inquire who he was: and ...

Christ came as a stranger to the pool, and only wrought this miracle, so as the impotent man that was healed had no time to inquire who he was: and there being there a crowd of people, Christ had through the people conveyed himself away; so as the man could not find him, to show them the man who had so said unto him.

Poole: Joh 5:14 - Jesus findeth him in the temple Jesus findeth him in the temple walking in the outward court of the temple, or some part of it, where people ordinarily walked. He charges him to si...

Jesus findeth him in the temple walking in the outward court of the temple, or some part of it, where people ordinarily walked. He charges him to

sin no more, lest a worse thing betided him; hereby letting him and us know that sin is the usual cause of diseases, and a holy walking the best preservative of health; and that God hath further revelations of his wrath against sin and sinners, than what do or can befall them in this life.

Poole: Joh 5:15 - -- It were very uncharitable to judge that this poor man went to the Jewish magistrates to inform against Christ, who had been so kind to him; and much...

It were very uncharitable to judge that this poor man went to the Jewish magistrates to inform against Christ, who had been so kind to him; and much more probable that he went in the simplicity of his heart, desirous both to publish what Christ had done to his honour, and also to do good to others, who might also stand in need of his help.

Poole: Joh 5:16 - -- But the Jews made another use of it, seeking from hence an advantage against him, because he had violated the sabbath, which they often made a capit...

But the Jews made another use of it, seeking from hence an advantage against him, because he had violated the sabbath, which they often made a capital crime.

Poole: Joh 5:17 - worketh We read of no objection they made to Christ, as to what he had done, only that they persecuted him, which they might do without speaking to him: but...

We read of no objection they made to Christ, as to what he had done, only that they persecuted him, which they might do without speaking to him: but it should seem by what we read in this verse, that some of the Jews had objected to him his violation of the sabbath (as they thought); yet, as we before noted, answered (in the dialect of the gospel) doth often signify no more than the beginning of a discourse upon some proper occasion offered. Our Saviour defends himself from the example of his Father, in the remembrance of whose resting from his work of creation on the seventh day from the beginning of the creation, the Jews kept their sabbath; who, though he rested from his work of creation, yet hitherto

worketh as well on the sabbath day as any other day, by his preservation of created beings: so (saith he) I who am the Son of this Father, also work upholding all things by the word of my power, Heb 1:3 . So that works of Divine Providence are lawful on the sabbath day; such was this. I work no other way than my Father still worketh, though he rested on the seventh day from the creation.

Poole: Joh 5:18 - Father This yet enraged the Jews more: they had before against him a charge of breaking the sabbath, or, at least, teaching another to break it (in their o...

This yet enraged the Jews more: they had before against him a charge of breaking the sabbath, or, at least, teaching another to break it (in their opinion); but now he had (as they judged) spoken blasphemy, calling God

Father not in the sense the Jews so called him, and all good Christians are licensed to call him; but patera idion , his proper Father, or his own Father; by which (as they truly said) he made himself

equal with God Nor did he by that alone make himself equal with God, but he ascribed also to himself a cooperation with God, in works proper to God alone: nor did he think this any robbery, Phi 2:6 . This was their charge; we shall now hear how our Saviour defends himself against it.

Poole: Joh 5:19 - the Son can do nothing of himself, but what he seeth the Father do // can do nothing // For what things soever he doeth, these also doeth the Son likewise Consider Christ as God, so he can do nothing but what the Father doth, that is, nothing that respected created beings: for it is a known rule, That ...

Consider Christ as God, so he can do nothing but what the Father doth, that is, nothing that respected created beings: for it is a known rule, That the works of the Trinity out of itself are not divided; whatsoever one person doth, the others do; though, to denote the order of the Trinity’ s working, some works are most ordinarily ascribed to the Father, such are the works of creation and providence; some to the Son, as redemption; some to the Holy Spirit, as sanctification; yet they are not so ascribed to any Person, but that other Scriptures justify the cooperation of all three Persons. Consider the Son as the Messias; so also it is true, that

the Son can do nothing of himself, but what he seeth the Father do Nor is this any diminution to the glory of Christ, nor doth it speak any impotency in him, from whence the Arians and Socinians would conclude his inferiority to his Father; but rather his perfection, that he did only what pleased the Father: so that phrase, what he seeth the Father do, is to be interpreted; and that term, can do nothing, signifies no more than, he doth or will do nothing. See such a usage of the phrase, Gen 19:22 Luk 16:2 Joh 12:39 . From this he leaveth them easily to conclude, that what he had done, in curing this impotent man upon the sabbath day, was the Father’ s work, though by him; for whatsoever the Father doth, or willeth, the same doth the Son likewise. From hence will appear an easy solution to the difficulty arising upon the first view of the words, viz. How these words can prove Christ equal with the Father, when they rather prove the contrary, because he can do nothing of himself, but what he seeth the Father do? Some seek a solution in the words

can do nothing he that cannot do those things which God cannot do, is equal with God. Some seek it in the word seeth; which they say signifieth here an identity of nature and will. Some seek the solution in the word do, which they say signifieth to will and consent to. The best solution is to be taken from those words, of himself; the Son hath done many things which he did not see the Father do, but he did them not of himself. Our Saviour’ s meaning is plainly this: The Son neither willeth nor can do any thing, but what the Father willeth and doth in him; therefore he is one in essence with the Father, and equal to him.

For what things soever he doeth, these also doeth the Son likewise: the Son doth those things which the Father doth; and, as the Messias, he doth those things which the Father willeth to be done.

Poole: Joh 5:20 - For the Father loveth the Son // That ye may marvel For the Father loveth the Son both as his Son by eternal generation, Mat 3:17 , and also as the Messiah sent by him into the world, to finish the wor...

For the Father loveth the Son both as his Son by eternal generation, Mat 3:17 , and also as the Messiah sent by him into the world, to finish the work the Father had given him to do: and look, as a father will make his son acquainted with all that he doth; and not only so, but communicates all his power and skill to his son, so far as he can: so the Father communicates all his power to the Son, working all things in him, and by him; and he will in and by him work greater things than this, healing this poor man; he will by him raise the dead, &c.

That ye may marvel: Christ knew that they would not believe, and all the effect that his miracles had upon the generality of the Jews, was but causing in them a stupefaction, amazement, and admiration, as Joh 11:47 ; whereas it was their duty, not only to marvel, but to have believed also, without which their admiration did but cause that they had no cloak for their sin.

Poole: Joh 5:21 - So the Son quickeneth whom he will He seemeth not to speak of what God will do in the general resurrection, but of those whom the Lord raised up from the dead in the Old Testament, by...

He seemeth not to speak of what God will do in the general resurrection, but of those whom the Lord raised up from the dead in the Old Testament, by Elijah and Elisha. The giving of and restoring unto life, are things proper unto God, Deu 32:39 1Sa 2:6 .

So the Son quickeneth whom he will: God hath given unto me a power to raise from the dead whom I will; as he did raise up Jairus’ s daughter, Mat 9:25 , and the widow’ s son, Luk 7:14 , and Lazarus. Joh 11:43 . This was one of those greater works, of which our Saviour spake in the former verse.

Poole: Joh 5:22 - -- Alone he judgeth no man, he judgeth no man but by the Son, no man without the Son; but committed all judgment in the administration of the mediatory...

Alone he judgeth no man, he judgeth no man but by the Son, no man without the Son; but committed all judgment in the administration of the mediatory kingdom in the church to his Son, and by his Son will judge the world at the last day.

Poole: Joh 5:23 - he that honoureth not the Son, honoureth not the Father which hath sent him That his Son might be honoured by all men, Psa 2:11,12 Php 2:10 , with the same honour which is given to the Father; for the Son is sent by the Fath...

That his Son might be honoured by all men, Psa 2:11,12 Php 2:10 , with the same honour which is given to the Father; for the Son is sent by the Father, not as one inferior to him, as a servant is sent by his master, but as an equal is sent by his friend, Joh 4:34 6:38 7:28 . And look, as a great prince, when he sendeth his ambassador, expects that those of whom he is sent should give him honour, and the same honour as to himself; so doth the Father: so that

he that honoureth not the Son, honoureth not the Father which hath sent him It is a text which reflects dreadfully upon such as honour not Christ, especially, the Jews and Socinians, who professedly do not honour him with the same honour with which they yet pretend to honour the Father, and are concluded by this text not in truth to honour the Father.

Poole: Joh 5:24 - -- He that so heareth my words, that they are not a mere sound in his ears, nor affect his heart with some mere sudden and vanishing passion, but so th...

He that so heareth my words, that they are not a mere sound in his ears, nor affect his heart with some mere sudden and vanishing passion, but so that he gives an assent to them upon my authority; and that firmly and steadily believeth him that sent me, (the particle on seemeth not well put in by our translators; in the Greek it is tw pemqanti me , giveth credit to the words of my Father that sent me), believing that I am his only begotten Son, whom he hath sent into the world, and receiving me as such, hearing me, according to the command of the voice from heaven. Mat 17:5 ; he hath a certain title to everlasting life, and hath received the first fruits of that harvest, Rom 8:23 , the incorruptible seed of the word, 1Pe 1:23 ; and already sitteth in heavenly places in Christ Jesus. Eph 2:6 , and hath the kingdom of God within him. Luk 17:21 , and shall not come into that judgment which shall issue in eternal condemnation; but is passed out of a state of spiritual death into a state of spiritual life; and shall be at last eternally saved, and pass into the actual fruition and enjoyment of life eternal.

Poole: Joh 5:25 - The dead shall hear the voice of the Son of God // the first resurrection The dead shall hear the voice of the Son of God: some understand this concerning the special resurrection of such bodies as Christ raised while he wa...

The dead shall hear the voice of the Son of God: some understand this concerning the special resurrection of such bodies as Christ raised while he was upon the earth from death to life, of which number was Lazarus and the daughter of Jairus, &c. Others understand it of the general resurrection, spoken of Joh 5:28,29 . That which favoureth this sense is, because here is no mention of believing, but only hearing a voice. But the most and best interpreters rather understand these words of those who are dead in trespasses and sins, and the quickening and life mentioned Eph 2:1 , which is called

the first resurrection Rev 20:5 , because of what was said immediately before, that such a one is passed from death to life; and what was said before, He that heareth my word, agreeth with what is said here of hearing the voice of Christ; and what followeth seemeth better to agree with this sense. And Joh 5:28,29 speak plainly of the second and general resurrection of the body.

They that hear shall live; those who so hear the voice of Christ in the gospel, as to give a firm and steady assent to it, and, upon the credit of it, shall receive Christ as their Mediator and Saviour, shall live eternally; they do live the life of grace, and shall live the life of glory.

Poole: Joh 5:26 - given to the Son to have life in himself How the eternal Father hath life in himself, is obvious to every capacity; for he is the First Mover, and therefore must have his life in and fro...

How the eternal Father hath life in himself, is obvious to every capacity; for he is the First Mover, and therefore must have his life in and from himself, and not from any other; and he is the First Cause, and therefore that life which floweth from him to all created beings, must first be in him, as in its fountain. But in what sense it is said, that he hath

given to the Son to have life in himself whether as God, by his eternal generation, or as the Messiah and Mediator between God and man, and so the fountain of spiritual life to believers, is more questioned. Those who understand it as to the Divine nature, say, that this phrase, hath life in himself, is expressive of the name Jehovah; and that Christ is proved to be the true Jehovah by what is here said, that he hath life in himself. But they distinguish betwixt having life from or by himself, and having life in himself; the text saith, it is given to Christ to have life in himself. But there are other interpreters, who seem better to understand it of Christ as Mediator, to whom it is given to have life in himself, to communicate to his creatures; and think it is well interpreted by Joh 1:4 , In him was life, and the life was the light of men.

Poole: Joh 5:27 - To execute judgment also // Because he is the Son of man To execute judgment also to have the power of life and death, the keys of both; to rule and govern the world, and to judge it at the last day. Becau...

To execute judgment also to have the power of life and death, the keys of both; to rule and govern the world, and to judge it at the last day.

Because he is the Son of man: Act 17:31 , He hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained, &c. So Phi 2:8 , Being found in fashion as a man, he humbled himself, and became obedient unto death, even, the death of the cross. Wherefore God also hath highly exalted him, & c. Some think that the sense is, because he was that Son of man, who was the Seed of the woman, promised Gen 3:15 ; the Son of man prophesied of by Daniel, Dan 7:13,14 . And that the term, Son of man, here, signifieth his office as Mediator.

Poole: Joh 5:28 - -- Do not marvel at this power which I tell you the Father hath given me, to execute in the world justice and judgment; to raise some particular person...

Do not marvel at this power which I tell you the Father hath given me, to execute in the world justice and judgment; to raise some particular persons from a natural death, and whom he pleaseth from the spiritual death of sin: for the hour is coming, when all those who are in the graves, shall, by an archangel, Mat 24:31 1Th 4:16 , hear my voice, commanding them to arise; and they shall obey my command.

Poole: Joh 5:29 - And come forth // who have done good And come forth not all to be made partakers of eternal life and glory; there shall be a resurrection unto life, which only they shall obtain who hav...

And come forth not all to be made partakers of eternal life and glory; there shall be a resurrection unto life, which only they shall obtain

who have done good walking in the commandments of God; not because they have done good, as if their goodness had merited any such thing, for eternal life is the gift of God, Rom 6:23 . But others, who have, wrought iniquity, and died without repentance and faith in me, shall arise, that the justice of God may by me, the Judge of the quick and the dead, be exceeded upon them unto eternal condemnation. This Daniel, Dan 12:2 , calleth shame, and everlasting contempt. Our Saviour, Mat 25:46 , calls it everlasting punishment.

Poole: Joh 5:30 - I can of mine own self do nothing // As I hear, I judge; and my judgement is just // Because I seek not mine own will, but the will of the Father which hath sent me I can of mine own self do nothing neither considered as God, nor as Mediator. As God, the Father and Christ were one, and what one Person in the Holy...

I can of mine own self do nothing neither considered as God, nor as Mediator. As God, the Father and Christ were one, and what one Person in the Holy Trinity doth, all do; so that has did nothing in that capacity separately from his Father. As Mediator, he did nothing of himself; he finished the work which his Father gave him to do.

As I hear, I judge; and my judgement is just as the Father revealed his will to him, for the administration of his mediatory kingdom in the world, so he judged; and therefore his judgment must necessarily be just and true.

Because I seek not mine own will, but the will of the Father which hath sent me for his will was not a will proper to himself, so as it was not also common to his Father, but diverse from the will of his Father; but as his essence, so his will, was the same with his Father; and he being by the Father sent into the world to do his will, accordingly did nothing as Mediator but what was his Father’ s will as well as his own, in nothing diverse from his Father’ s.

Poole: Joh 5:31 - -- This seemeth to contradict what he saith, Joh 8:14 , Though I bear record of myself, yet my record is true: but our Saviour here speaketh accordin...

This seemeth to contradict what he saith, Joh 8:14 , Though I bear record of myself, yet my record is true: but our Saviour here speaketh according to the common opinion of the Jews, or indeed of men, who are ready to suspect any one’ s testimony who testifieth of himself. He tells them, he could grant them this, though his record of himself was true, yet he could allow them their common received opinion and saying, Joh 8:13 , that the testimony of one testifying of himself is suspicious; for it is certain that a man may testify truth of himself, only such a testimony is suspicious: he tells them, he did not only testify of himself, his reputation did not stand upon his own single word.

Poole: Joh 5:32 - And The Father by a voice from heaven testified of Christ, that he was his well beloved Son, in whom he was well pleased, Mat 3:17 . Some understand it ...

The Father by a voice from heaven testified of Christ, that he was his well beloved Son, in whom he was well pleased, Mat 3:17 . Some understand it of John the Baptist, of whom he speaketh, Joh 5:33 . But he naming John in the next verse, it seems most proper to understand this of the Father testifying of Christ, both at his baptism, and also at his transfiguration; and to interpret the next verse, as speaking of another testimony distinct from that of John.

And (saith our Saviour) I know that is, I am fully assured, that his testimony of me is true; for God is that God who cannot lie, but is truth itself. So that I do not barely testify of myself; for my Father, whom you all own to be a God of truth, and who cannot lie, and whom know to be such, he testifieth of me, and none can contradict his testimony.

Poole: Joh 5:33 - he bare witness Ye sent priests and Levites from Jerusalem to John, Joh 1:29 ; he was a man of reputation among you, for all the people judged him a prophet; and he...

Ye sent priests and Levites from Jerusalem to John, Joh 1:29 ; he was a man of reputation among you, for all the people judged him a prophet; and he had an interest in Herod’ s court:

he bare witness (he doth not say to me, but) to the truth.

Poole: Joh 5:34 - I receive not testimony from man I receive not testimony from man that is, not for my own sake; for otherwise he did receive testimony from man, Joh 15:27 Act 1:8 . That must be trut...

I receive not testimony from man that is, not for my own sake; for otherwise he did receive testimony from man, Joh 15:27 Act 1:8 . That must be truth, to which any one can give a true testimony. John by his testimony added nothing to me. I was what I am before John testified concerning me. I only spake of John’ s testimony for your sake, that you might believe, and be saved.

Poole: Joh 5:35 - -- I do not speak this to lessen John in any of your thoughts; he was a famous light, burning in the knowledge and love of the truth; shining both in h...

I do not speak this to lessen John in any of your thoughts; he was a famous light, burning in the knowledge and love of the truth; shining both in his doctrine, in publishing the truth, and also in holiness of life and conversation.

He was not that light, Joh 1:8 , but he was a light, not to fwv to alhyinon , but lucnov , Mat 5:14 Luk 8:16 . And you for a small time pretended a great affection for John, and came with great zeal to hear him, Mat 3:5 21:26 Mar 1:5 , hoping that he was the Messias, or at least Elias, or that prophet in him revived again. But when they saw that John did only bear record to Christ, they grew cold in their affection, not liking either his doctrine, or the strictness of his life, or the tidings that he brought; looking for a far more splendid and glorious Messiah than Christ appeared to them to be.

Poole: Joh 5:36 - But I have greater witness than that of John // than that of John // bear witness But I have greater witness than that of John not than that of my Father, mentioned Joh 5:31,32 , but than that of John last mentioned; nor doth he ...

But I have greater witness than that of John not than that of my Father, mentioned Joh 5:31,32 , but

than that of John last mentioned; nor doth he say a truer, but a greater witness. The works which the Father hath given me to finish; the works which his Father sent him to do, his fulfilling of the law, his publication of the gospel, the miracles which he wrought, were all of them works which his Father had given him to finish. Christ often appeals to the works which he had done, as sufficiently testifying of him, Joh 10:25,37,38 14:10,11 15:24 . And it is plain, that the people looked upon them as a great testimony, Joh 3:2 9:32,33 . The Jews avoided the force of this testimony impudently, some of them saying that he did them by the help of the devil, Mat 12:24 ; others pretending (more lately) that the Messiah was to work no miracles; but that is expressly contrary to what we have, Joh 7:31 , and is doubtless a device of later years. But it is a greater question, how the miracles of Christ

bear witness of him; and whether they were only a probable, or a certain and infallible, testimony of his Deity. Those that think them an infallible testimony, say:

1. That he did works which none else did, Joh 15:24 .

2. That he did them by his own power; There went virtue out of him, and healed them all, Luk 6:19 .

3. That they were done in confirmation of the doctrine to that purpose which he preached, which God would not have confirmed by miracles, had not he been sent of God to work such things.

Those that think they were not a certain and infallible testimony, say,

1. That the prophets and apostles also wrought miracles.

2. That our Saviour tells his apostles, they should do greater works than he had done.

3. That the doing of them from his own power, was a thing could not be known to others; so could be no testimony to them.

But our Saviour did not only himself raise the dead, cast out devils, and work other miracles; but he gave others also a power to do it; which argued an original power in himself; and is more than we read of any prophets or apostles; who, though they wrought such miraculous operations, yet having not that power originally in and from themselves, could not communicate it to others.

Poole: Joh 5:37 - Hath borne witness of me // Ye have neither heard his voice at any time, nor seen his shape Hath borne witness of me not only in my baptism, and at my transfiguration by an audible voice from heaven, but by the voice of his prophets, by whom...

Hath borne witness of me not only in my baptism, and at my transfiguration by an audible voice from heaven, but by the voice of his prophets, by whom he spoke to your fathers.

Ye have neither heard his voice at any time, nor seen his shape you have no knowledge of him, nor any acquaintance with him. It is expounded, Joh 5:38 , Ye have not his word abiding in you: for though indeed God appeared to the Jews in no shape or similitude; yet they (that is, their forefathers) had heard his voice, Deu 4:12 , speaking out of the midst of the fire, Joh 5:33 . God, being an incorporeal Being, hath no such organs of speech as we have, by which we declare our minds unto others; but God had formed an audible voice, by which he revealed his will unto the Jews; so as it could only be said of the Jews of that generation and their forefathers, from the time of giving the law, that they had not heard his voice; for, Exo 20:19 , they then desired that Moses might speak to them, and that God would speak no more immediately. Accordingly, he did by the prophets speak to them; but they would not believe them, no, not when he spake to them by his Son, who knew his will, Heb 1:1,3 .

Poole: Joh 5:38 - -- Though they had heard the word of the Lord, their forefathers by the prophets, and in that generation by John the Baptist, (the messenger sent befor...

Though they had heard the word of the Lord, their forefathers by the prophets, and in that generation by John the Baptist, (the messenger sent before Christ’ s face), and now by Christ himself, whom the Father had sent; yet the word of the Lord had no place in their hearts, Joh 8:37 ; it was unto them as a tale told; they received the sound of it, but it was not graven in their hearts. And this appeared, because as of themselves they had no intimacy of communion with God to know his mind; so, when the Son was sent out of the bosom of the Father to reveal God unto them, yet they would not receive him, so as to give any steady, fixed assent to what he revealed, and to yield him any just and true obedience.

Poole: Joh 5:39 - Search the Scriptures // For in them ye think ye have eternal life // They are they which testify of me Search the Scriptures the words may be read either imperatively (as our translation readeth them) or indicatively, You do search the Scriptures; that...

Search the Scriptures 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.

For in them ye think ye have eternal life 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.

They are they which testify of me: they (saith our Saviour) are my principal testimony; he doth not only say, they testify, but they are they which testify. No writings but those testify of me; I principally appeal to them to give you an account of me.

Poole: Joh 5:40 - -- You will not own, embrace, and receive me as the true Messiah and Saviour of the world, though that be the only means by which you can obtain that e...

You will not own, embrace, and receive me as the true Messiah and Saviour of the world, though that be the only means by which you can obtain that eternal life which you pretend to be seeking after, and rightly think that the Scripture alone can show you the way to. These two verses teach us,

1. That the Holy Scriptures are the only writings which show us the way to life eternal.

2. That not only the Scriptures of the New, but also of the Old Testament, are of use in order thereunto, though the Old Testament Scriptures show us it more darkly, and those of the New Testament show it to us more clearly.

3. That both the one and the other point us to Christ, and to the receiving and embracing of him, as our Saviour, if we would have life.

4. That it is not sufficient for us to search the Scriptures, to be versed in and acquainted with them, unless we, in obedience to them, come to Christ.

Poole: Joh 5:41 - -- I depend not upon the single testimony of men; or, I seek not, nor hunt after, the honour of men, nor regard what they think or say of me.

I depend not upon the single testimony of men; or, I seek not, nor hunt after, the honour of men, nor regard what they think or say of me.

Poole: Joh 5:42 - -- You pretend a great deal of religion, and to do many things out of love to God, and a zeal for the glory of God; but though you can cheat others, ye...

You pretend a great deal of religion, and to do many things out of love to God, and a zeal for the glory of God; but though you can cheat others, yet you cannot deceive me: I, that search the heart, and try the reins, and am a witness to your actions, know that, whatsoever you pretend, the true love of God dwelleth not in you; and that is the reason why you do not receive me.

Poole: Joh 5:43 - If another shall come in his own name, him ye will receive I am come clothed with an authority from my Father, sent by him for this very purpose, to reveal his will to men for their salvation; I speak, I do ...

I am come clothed with an authority from my Father, sent by him for this very purpose, to reveal his will to men for their salvation; I speak, I do nothing but by the authority of my Father which sent me; nor do I aim at my own glory, but the glory of him that sent me: yet you give no credit to my words, nor embrace me, as him whom God hath sent for the Saviour of man.

If another shall come in his own name, him ye will receive through the corruption of your hearts, and the just judgment of God, giving you up to strong delusions to believe lies, 2Th 2:11 . If any seducers come, without any authority from God, never sent of him, nor speaking his words, nor seeking his glory, or your good, you will readily enough receive them.

Poole: Joh 5:44 - -- It is evident that by receiving honour from one another is here to be understood the seeking and pursuing of honour and applause from men, without ...

It is evident that by receiving honour from one another is here to be understood the seeking and pursuing of honour and applause from men, without regard to the praise of God: so also Joh 12:43 . For otherwise it is lawful for parents to receive honour from children, masters from servants, princes and other magistrates from people. But for men to be ambitious of honour and applause from men, in neglect of the honour and praise of God, this is highly sinful; and it cannot be expected that any such persons should so far deny themselves, and renounce their own works of righteousness, as to accept of Christ and his righteousness, and rely upon him alone for life and salvation. It is said, Joh 12:42 , that among the chief rulers many believed; yet it is added, Joh 12:43 , For they loved the praise of men more than the praise of God. But those words, Joh 12:43 , seem rather to refer to the Pharisees, mentioned in the latter part of Joh 12:42 , where a reason is given why, though many great rulers believed, yet they did not confess Christ, because of the Pharisees. Or if those words, Joh 12:43 , be to be applied to those of whom it is said, they believed, Joh 12:42 , we must distinguish concerning believing, which in Joh 12:42 signifieth no more than an assent given to him as a great prophet, upon the miracles they saw wrought by him; in this place, a true and lively faith, receiving Christ as our Mediator and Saviour.

Poole: Joh 5:45 - -- There will be no need of my accusing you, you will need no other accuser than that Moses for whom you have so great a reverence, and for whose sake ...

There will be no need of my accusing you, you will need no other accuser than that Moses for whom you have so great a reverence, and for whose sake you contemn me. Joh 9:28,29 , they said, We are Moses’ s disciples. We know that God spake unto Moses: as for this fellow, we know not from whence he is. This Moses (saith our Saviour) will accuse you unto the Father.

Poole: Joh 5:46 - -- Had you given a hearty credit and understanding assent to Moses, that is, to the writings of Moses, for so the term is oft taken, Luk 16:31 24:27 , ...

Had you given a hearty credit and understanding assent to Moses, that is, to the writings of Moses, for so the term is oft taken, Luk 16:31 24:27 , you would have received me: as all the law of Moses pointed to and prefigured me, so he in particular wrote of me, Gen 3:15 Deu 18:15 .

Poole: Joh 5:47 - Answer But if you believe not his writings, who so plainly wrote of me, and whose writings you own, and have so great a veneration for, how can I expect th...

But if you believe not his writings, who so plainly wrote of me, and whose writings you own, and have so great a veneration for, how can I expect that you should believe the words of one whom you so vilify and condemn? For though my words be in themselves of greater authority, yet I have not so much credit with you as Moses had. But how doth our Saviour affirm, Joh 5:45 , that they trusted in Moses, and deny here that they did believe him?

Answer. Some say, they believed with an implicit faith, presuming upon the merits of Abraham, Isaac, Jacob; but not with an explicit faith. Others say, they believed in the general, that whatsoever he wrote was true; but they did not believe them in the true sense of them. Tarnovius thinks, that they trusted in Moses, that they might be saved by their own works done in obedience to his law; but they did not believe him, because they rejected him of whom Moses wrote, and to whom the law of Moses was but a schoolmaster. They refused him who was the Head of the corner, Psa 118:22 Mat 21:42 .

Lightfoot: Joh 5:1 - After this there was a feast of the Jews After this there was a feast of the Jews; and Jesus went up to Jerusalem.   [After this there was a feast of the Jews.] The other evangeli...

After this there was a feast of the Jews; and Jesus went up to Jerusalem.   

[After this there was a feast of the Jews.] The other evangelists speak but sparingly of Christ's acts in Judea; this of ours something more copiously. They mention nothing of the Passovers from his baptism to his death, excepting the very last; but St. John points at them all. The first he speaks of Joh 2:13; the third, Joh 6:4; the fourth, Joh 13:1; and the second, in this place. It is true he does not call it by the name of the Passover here, but only a feast in general. However, the words of our Saviour mentioned above, Joh 4:35, do give some kind of light into this matter.

Lightfoot: Joh 5:2 - In the Hebrew tongue. // Having five porches Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.   [In the Hebre...

Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.   

[In the Hebrew tongue.] That is, in the language beyond Euphrates, or the Chaldean.   

Aruch; that is, the language of those beyond the flood.   

If the Holy Books be written in the Egyptian, or Medes', or Hebrew language. Gloss, In the Hebrew, that is, the language of those beyond Euphrates.   

The Hebrew writing is that of those beyond the river.   

So that by in the Hebrew tongue they mean the Chaldee language, which, from their return out of Babylon, had been their mother-tongue; and they call it "the language of those beyond Euphrates" (although used also in common with the Syrians on this side Euphrates), that, with respect to the Jews, they might distinguish it from the ancient holy tongue; q.d. "not the tongue they used before they went into captivity, but that which they brought along with them from beyond Euphrates."   

The Jews to whom this was the mother-tongue were called Hebrews; and from thence are distinguished from the Hellenists; which every one knows. Whence St. Paul should call himself a Hebrew, 2Co 11:22; when he was born in Tarsus of Cilicia, might deserve our consideration.   

[Having five porches.] It mightily obtains amongst some, that in Bethesda the sacrifices were washed before they offered them: but here I am a little at a stand. For,   

I. It is very difficult proving that the sacrifices were washed at all either here or in any place else, before they were offered. The Holy Scriptures are wholly silent as to any such thing; nor, as far as I have yet found, do the traditional writings speak of it. It is confessed, the entrails were washed after the beast had been slain; and for this service there was set apart in the very Temple the washing-room. But for their bodies, their skins, or backs, whether they were washed before they were slain, is justly questionable.   

II. Amongst all the blemishes and defects whereby the beast was rendered unfit for sacrifice, we do not read that this was ever reckoned, "that they had not been washed." Do we believe that Abraham washed the ram caught in thicket, Genesis_22, before he sacrificed it? It is said, indeed, " that he took it and wiped it. But this was after he had taken off the skin. He took it, and taking off the skin; he said, 'Behold this, O Lord, as if the skin of thy servant Isaac was taken off before thee.' He wiped it [Gloss, he wiped it with a sponge], and said, 'Behold this, as if Isaac was wiped.' He burnt it, and said," etc.   

And let that be well considered in Siphra; folio 18. 1, where a dispute is had upon those words, Lev 6:27; "If the blood of the sacrifice for sin be sprinkled upon a garment, etc. When the discourse is of a garment, I would understand it of nothing but a garment. Whence is to be added, the skin when it is pulled off. The text saith, 'Upon whatsoever the blood shall be sprinkled, ye shall wash.' Perhaps, therefore, one may add the skin before it is pulled off. The text saith, a garment; as a garment that is capable of uncleanness, so whatsoever is capable of uncleanness. Except the skin before it be pulled off. They are the words of R. Judah." Mark, the skin as yet cleaving to the beast's back, and not flayed off, is not capable of uncleanness.   

I. I would therefore judge rather, that men; and not beasts; were washed in the pool of Bethesda. I mean the unclean, that by washing they might be purified. For whoever considers the numbers of the unclean that did every day stand in need of being washed, and whoever would a little turn over the Talmudic treatises about purifications, and the gatherings of waters for those purposes, might easily persuade himself that both Bethesda, and all the other pools in Jerusalem, did serve rather for the washing of men, and not of beasts.   

I would further judge, that the Syriac interpreter, when he renders that passage, "There was at Jerusalem a certain place of baptistery;" that he intended rather the washing unclean person than beasts.   

II. "There was not any like to Benaiah, the son of Jehoiada, under the second Temple. He one day struck his foot against a dead tortoise, and went down to Siloam, where, breaking all the little particles of hail, he washed himself......This was on the shortest day in winter, the tenth of the month Tebeth."   

I do not concern myself for the truth of this story; but must take notice what he hints that telleth it; viz. that in such a case men were wont to wash themselves in Siloam, not the fountain, but the pool.   

"Simeon Sicuensis dug wells, cisterns, and caves in Jerusalem. Rabban Jochanan Ben Zacchai saith to him, 'If a woman should come to thee, and ask thee about her menstrua, thou sayest to her, Dip thyself in this well; for the waters thereof will purify.' "   

III. Those five porches, therefore, seem to be the several entrances by which the unclean went down into the waters to be washed; and in which, before washing, they might lay up their clothes, and after it put them on again, being there always protected from the rain. And perhaps they had their different entrances and descents according to the different sorts of uncleanness, that all those that were one and the same way defiled should have one and the same entrance and descent into the pool. That this was the first design and use of these porches I do not at all doubt, though afterward there was another use for them brought in. And as to the washing of the unclean in this pool, let me also superadd this one remark: That when they allowed (and that of necessity, because of the multitudes of unclean persons) the lesser gatherings of waters, viz. forty seahs of water in a place fitted on purpose both for breadth and depth, if there was no greater plenty of water, then we must not suppose that they would by any means neglect the ponds and pools.

Lightfoot: Joh 5:4 - An angel went down at a certain season. // And troubled the water For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in ...

For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.   

[An angel went down at a certain season.] It is hardly imaginable that these impotent people lay day and night throughout the whole year at this pool. It seems rather that the troubling of the waters and healing the sick was usual only at the solemn feasts, probably only the feast of the Passover. And so it may not be amiss to interpret the certain season with this restriction, "It was a feast of the Jews, and an angel went down at that certain season into the pool," etc.   

[And troubled the water.] We have this story, or rather this tale, concerning a certain fountain troubled by an evil angel: "It is a story in our city concerning Abba Joses (saith R. Berechiah in the name of R. Simeon), that when he sat at the fountain and required something, there appeared to him the spirit that resided there, and said, 'You know well enough how many years I have dwelt in this place, and how yourselves and your wives have come and returned without any damage done to you. But now you must know, that an evil spirit endeavours to supply my room, who would prove very mischievous amongst you.' He saith to him, 'What must we do then?' He answered him and said, 'Go and tell the townspeople, that whoever hath a hammer and an iron pin or bolt, let him come hither tomorrow morning, and have his eyes intent upon the waters; and when you see the waters troubled; then let them knock with the iron, and say, "The victory is ours": and so let them not go back, till they see thick drops of blood upon the face of the waters.' " The Gloss is: "By this sign it will appear that the spirit was conquered and killed." And the rest of the legend tells us that they did as was commanded, and did not depart till they saw the thick drops of blood upon the waters. Let them enjoy themselves in their doughty victory.   

When the time was not afar off wherein "there should be a fountain opened for sin and for uncleanness," Zec 13:1; viz. the fountain of the blood of Christ; Divine Providence would have it, that a thing of that inconceivable excellency and benefit should not want some notable prognostic and forerunner. And therefore, amongst all the fountains and pools that were in Jerusalem for washing the unclean, he chose the most noble and celebrated pool of Bethesda, or Siloam, that in that might appear some prefiguration of his blood that should heal the world. Those waters, therefore, that had been only cleansing before, were made healing now; that, by their purifying and healing quality, they might prefigure and proclaim that that true and living Fountain was not far off, who should both purge and heal mankind in the highest degree.   

How many years before our Saviour's suffering this miraculous virtue of the pool discovered itself, the holy story doth not tell us: and as for the traditional books, I do not find that they once mention the thing, although I have turned over not a few of their writings (if possible) to have met with it. From what epocha, therefore, to date the beginning of it, would seem rashness in us to undertake the determining. Whether from the first structure of the sheepgate by Eliashib, as some persons of great note judge, or whether from the extinction of the Asmonean family, or the rebuilding of the Temple by Herod, or from the nativity of our Saviour, or from any other time, let the reader make his own choice. What if we should date it from that great earthquake of which Josephus hath this passage: "About that time, about the battle of Actium betwixt Caesar and Antony, the seventh year of the reign of king Herod, there was a mighty earthquake in Judea, that made an infinite slaughter of beasts in that country; and near ten thousand people slain by the fall of houses?" Perhaps in that ruin the tower of Siloam fell, of which Luk 13:4; and what if then the angel made his descent first into the pool? as Mat 28:2; "There was a great earthquake, for the angel of the Lord descended," etc. But in this matter I had rather learn than dogmatize.   

It might be further inquired, at what time it was first known that the healing quality followed the troubling of the waters; but this is as dark and obscure as the former: especially when the spirit of prophecy, appearance of angels, and working of miracles, had been things so long unwonted in that nation.   

The masters attribute such a kind of a healing virtue to the fountain of Miriam; as they call it, in the sea of Tiberias.   

"The story is of a certain ulcerous man; who went down to the sea of Tiberias that he might dip himself: and it happened to be the time when the well of Miriam flowed, so that he swam there and was healed."   

They have a fiction about a certain well that opened itself to the Israelites in the wilderness for the merits of Miriam, which at her departure disappeared. They suppose, also, as it should seem, that a certain well or gulf in some part of the sea of Gennesaret had obtained this medicinal virtue for her sake. It is a wonder they had not got the story of this pool by the end too, and attributed its virtue to the merits of Solomon, because this once was Solomon's pool.   

There was a time when God shewed wonders upon the fountains and rivers about Jerusalem in a very different manner, that is, in great severity and judgment, as now in mercy and compassion.   

These are the words of Josephus, exhorting the people to surrender themselves: " Those springs flow abundantly to Titus, which, as to us, had dried away long before. For you know how, before his coming, Siloam and all the springs about the city failed so much, that water was bought by the bottle: but now they bubble up afresh for your enemies, and that in such abundance, that they have sufficient, not only for themselves, but for their cattle and gardens. Which very miracle this nation hath formerly experienced, when this city was taken by the king of Babylon."   

If there was such a miracle upon the waters upon the approach of the enemy and destroyer, it is less wonder that there should be some miraculous appearance there, though in a different manner, at the approach of him who was to be our Saviour.   

How long the virtue of this pool lasted for healing the impotent, whether to the destruction of Jerusalem, or whether it ceased before, or from this very time, it would be to as little business to inquire, as after the original and first appearance of it, being both so very uncertain and unintelligible.

Lightfoot: Joh 5:6 - Wilt thou be made whole When Jesus saw him lie, and knew that he had been now a long time in that case; he saith unto him, Wilt thou be made whole?   [Wilt thou...

When Jesus saw him lie, and knew that he had been now a long time in that case; he saith unto him, Wilt thou be made whole?   

[Wilt thou be made whole?] it is no question but he desired to be healed, because for that very end he had lain there so long. But this question of our Saviour hath respect to the sabbath; q.d. "Wouldst thou be healed on the sabbath day?" For that they were infinitely superstitious in this matter, there are several instances in the evangelists, not to mention their own traditions, Mar 3:2; Luk 13:14; Luk 14:3.

Lightfoot: Joh 5:8 - Take up thy bed, and walk Jesus saith unto him, Rise, take up thy bed, and walk.   [Take up thy bed, and walk.] He said elsewhere, "Take up thy bed, and go thy...

Jesus saith unto him, Rise, take up thy bed, and walk.   

[Take up thy bed, and walk.] He said elsewhere, "Take up thy bed, and go thy way into thine house," Mar 2:11. Whether this be the same with that, it is not so very clear.   

I. The common distinction must be observed respecting the sabbath: that is, so that there may be a difference betwixt a private place; or what is any one's peculiar right, and a public place; or what is of more public and common right. Let nothing be carried out on the sabbath out of a private place into a public; and so on the contrary.   

"Whoever on the sabbath carries out any thing either from a private place to a public, or from a public place to a private, or brings in, if he do this unadvisedly, he is bound to offer sacrifice for his sin; but if presumptuously, he is punished by cutting off, and being stoned."   

II. But it was lawful, within places of private propriety, such as were the porches, entries, and courts, where various families dwelling together might be joined; it was lawful for them to remove and bear from one place to another; but not all things, nor indeed any thing, unless upon very urgent necessity.   

"They remove four or five chests of straw or fruits for the sakes of passengers, or want of Beth Midrash; but they remove not their treasure," etc. The Gloss is, "They remove these things if they have need of the place they take up, either for passengers to eat or scholars to learn in; neither are solicitous for their labour on the sabbath," etc.   

But why do we speak of these things, when as, by the canons and rules of the scribes, it is forbidden them to carry any thing of the least weight or burden on the sabbath day? So that it would be plainly contrary to those rules to take his bed hither or thither in the porch itself, much more out of the porch into the streets. It is worthy our observing, therefore, that our Saviour did not think it enough merely to heal the impotent man on the sabbath day, which was against their rules; but further commanded him to take up his bed, which was much more against that rule. From whence it is very evident that Christ had determined within himself either to try the faith and obedience of this man; or else, at this time, openly to shake the Jewish sabbath, which, ere long, he knew must be thrown off the hinges it now turned upon; or both.

Lightfoot: Joh 5:17 - My Father worketh hitherto But Jesus answered them, My Father worketh hitherto, and I work.   [My Father worketh hitherto.] Our Saviour being called before the San...

But Jesus answered them, My Father worketh hitherto, and I work.   

[My Father worketh hitherto.] Our Saviour being called before the Sanhedrim, 1, asserts the Messiah to be God: and, 2, that he himself is the Messiah. 'The Son of God' and 'the Messiah' are convertible terms, which the Jews deny not; and yet have very wrong conceptions about 'filiation,' or being made a son.   

St. Peter confesseth, Mat 16:16; "Thou art the Christ, the Son of the living God." So also Caiaphas in his interrogatory, Mat 26:63; "Tell us whether thou be the Christ, the Son of God?" But they hardly agree in the same sense and notion of sonship. Aben Ezra upon Psa 2:12; Kiss the Son; confesseth that this is properly spoken of the Messiah; but in Midras Tillin there is a vehement dispute against true filiation. The same Aben Ezra likewise confesseth, that in Dan 3:25; one like the Son of God is to be taken in the same sense with that of Pro 31:2; What, my son? and what, the son of my womb? But Saadias and R. Solomon understand it of an angel.   

"There is one who hath neither son nor brother; the Holy Blessed; who hath neither brother nor son: he hath no brother, how should he have a son? only that God loved Israel, and so called them his children."   

It is not unknown with what obstinacy the Jews deny the Godhead of the Messiah. Whence the apostle, writing to the Hebrews, lays this down as his first foundation of discourse, That the Messiah is truly God, Hebrews 1. Which they, being ignorant of the great mystery of the Trinity, deny; fearing lest, if they should acknowledge Messiah to be God, they should acknowledge more Gods than one. Hence they every day repeated in the recitals of their phylacteries, "Hear, O Israel: The Lord our God is one Lord." And so, being blind as to the mystery of the Trinity, are the more hardened to deny that.   

Our Saviour strenuously asserts here the Godhead of the Son, or Messiah; namely, that he hath the same power with the Father, the same honour due to him as to the Father, that he hath all things in common with the Father. And hence he makes this reply upon them about healing on the sabbath; " My Father worketh on the sabbath day, so do I also."

Lightfoot: Joh 5:19 - The Son can do nothing of himself Then answered Jesus and said unto them, Verily, verily, I say unto you. The Son can do nothing of himself, but what he seeth the Father do: for...

Then answered Jesus and said unto them, Verily, verily, I say unto you. The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.   

[The Son can do nothing of himself.] That is, "The Messiah can do nothing of himself." For he is a servant, and sent by his Father; so that he must work, not of his own will and pleasure, but his Father's, Isa 42:1; "Behold my servant": Targum, Behold my servant the Messiah. So Kimchi in loc. and St. Paul, Phi 2:7.   

The Jew himself, however he may endeavour to elude the sense of that phrase 'the Son of God,' yet cannot deny the truth of this maxim, 'That the Messiah can do nothing, but according to the will and prescription of his Father that sent him.' Which he also will expound, not of the weakness and impotency, but the perfection and obedience, of the Son that he so doeth.

Lightfoot: Joh 5:25 - The hour is coming, and now is, when the dead shall hear, etc. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall ...

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.   

[The hour is coming, and now is, when the dead shall hear, etc.] the Jews, as we have said before, looked for the resurrection of the dead at the coming of Messiah: and that truly, and with great reason, though it was not to be in their sense.   

The vision of Ezekiel about the dry bones living, Ezekiel_37, and those words of Isaiah, "thy dead men shall live," etc., Isa 26:19, suggest to them some such thing, although they grope exceedingly in the dark as to the true interpretation of this matter.   

That of R. Eliezer is well enough; The people of the earth [the Gentiles] do not live; which somewhat agrees with that of the apostle, Eph 2:1; "Ye were dead in trespasses and sins." Nor does that of Jeremiah Bar Abba sound much differently: "The dry bones [Eze 37] are the sons of men, in whom is not the moisture of the law."   

It is true, "many bodies of the saints arose" when Christ himself arose, Mat 27:52; but as to those places in Scripture which hint the resurrection of the dead at his coming, I would not understand them so much of these, as the raising the Gentiles from their spiritual death of sin, when they lay in ignorance and idolatry, to the light and life of the gospel. Nor need we wholly expound Ezekiel's dry bones recovered to life, of the return of the tribes of Israel from their captivity, (though that may be included in it) but rather, or together with that, the resuscitation of 'the Israel of God' (that is, those Gentiles that were to believe in the Messiah) from their spiritual death.   

The words in Rev 20:5; "This is the first resurrection," do seem to confirm this. Now what, and at what time, is this resurrection? When the great Angel of the covenant, Christ, had bound the old dragon with the chains of the gospel, and shut him up that he should no more seduce the nations by lying wonders, oracles, and divinations, and his false gods, as formerly he had done: that is, when the gospel, being published amongst the heathen nations, had laid open all the devices and delusions of Satan, and had restored them from the death of sin and ignorance to a true state of life indeed. This was 'the first resurrection.'   

That our Saviour in this place speaks of this resurrection, I so much the less doubt, because that resurrection he here intends, he plainly distinguishes it from the last and general resurrection of the dead, verses 28, 29 Joh 5:28-29; this first resurrection from that last: which he points therefore to, as it were, with his finger, by saying, "The hour is coming, and now is;" etc.

Lightfoot: Joh 5:27 - To execute judgment also, because he is the Son of man And hath given him authority to execute judgment also, because he is the Son of man.   [To execute judgment also, because he is the Son of...

And hath given him authority to execute judgment also, because he is the Son of man.   

[To execute judgment also, because he is the Son of man.] Dan 7:13; "Behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days...and there was given him dominion, and glory," etc. To this our blessed Saviour seems to have respect in these words, as the thing itself plainly shews. R. Solomon upon the place: "One like the Son of man, this is the King, the Messiah." R. Saadias, this is the Messiah our righteousness. When our Saviour declared before the Sanhedrim, "Ye shall see the Son of man sitting on the right hand of power, and coming in the clouds"; they all said, "Art thou Christ, the Son of the blessed God?" by which they imply, that the 'Son of God' and 'Christ' are convertible terms: as also are 'Christ' and the Son of man. And it plainly shews that their eyes were intent upon this place: "Art thou that Son of man spoken of in Daniel, who is the Son of God, the Messiah?" So did Christ in these words look that way.

Lightfoot: Joh 5:30 - As I hear, I judge I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father whi...

I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.   

[As I hear, I judge.] He seems to allude to a custom amongst them. The judge of an inferior court, if he doubts in any matter, goes up to Jerusalem and takes the determination of the Sanhedrim; and according to that he judgeth.

Lightfoot: Joh 5:35 - A burning and a shining light He was a burning and a shining light: and ye were willing for a season to rejoice in his light.   [A burning and a shining light.] He spea...

He was a burning and a shining light: and ye were willing for a season to rejoice in his light.   

[A burning and a shining light.] He speaks according to the vulgar dialect of that nation; who were wont to call any person famous for life or knowledge a candle. "Shuah" [the father-in-law of Judah, Genesis_38] "was the candle or light of the place where he lived." The Gloss is, "One of the most famous men in the city enlightening their eyes." Hence the title given to the Rabbins, the candle of the law: the lamp of light.

Lightfoot: Joh 5:39 - Search the Scriptures Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.   [Search the Scriptures.] This ...

Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.   

[Search the Scriptures.] This seems not to be of the imperative, but indicative mood: " Ye search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me. And ye will not come to me, that ye might have life."

PBC: Joh 5:24 - -- Regeneration must come before faith. The same power that raised Jesus Christ from the grave is necessary to enable a sinner to believe. {Eph 1:19-20} ...

Regeneration must come before faith. The same power that raised Jesus Christ from the grave is necessary to enable a sinner to believe. {Eph 1:19-20} In theological terms, the order of salvation, the ordus salutis, is birth first, belief second: " Whosever believeth that Jesus is the Christ is born of God...;"{ 1Jo 5:1} " Whosoever heareth my words and believeth on Him that sent me hath everlasting life, and shall not come into condemnation, but is passed from death unto life." {Joh 5:24} The verb tenses in both of these verses suggest that the individual who presently believes already possesses spiritual life. Notice that the writer does not say " whosoever believes will be born of God." He says the believer is born of God. His belief is the evidence of his new birth. Jesus does not say that the man who hears and believes will get everlasting life, but that he already has it- " he is passed from death unto life." His belief is the evidence of his spiritual resurrection.

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Verb tense is critical to the true application of this lesson. In our English language heareth, believeth, and hath are all present tense, and ‘is passed’ is state of being, descriptive of a completed action and a continuing existence in that state. Let’s paraphrase the verse to emphasize these verb tenses, " He that hears (present tense, right now) my word, and believes (present tense, right now) on him that sent me, has (present tense, right now) everlasting life, and shall not (future tense) come into condemnation (judgment); but is passed (state of being, already passed) from death unto life." Now I ask the question, " How can present hearing and present belief account for present, state of being, eternal life?" The cause must precede the result or the effect! The lesson does not describe a change in process, but a completed change, which is witnessed by hearing and believing.

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PBC: Joh 5:25 - -- See PBtop: WIND See PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study See PB: Joh 16:13 The doctrine of effectual calling is stated nowhere more pl...

See PBtop: WIND

See PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study

See PB: Joh 16:13

The doctrine of effectual calling is stated nowhere more plainly than here. This verse teaches that God is always successful when he calls one who is dead in sin to spiritual life. Notice three truths contained in this verse: (l) The Condition of the Sinner. He is " dead" in trespasses and in sins. He is not sick, wounded, or unconscious. He is dead. He is spiritually incapacitated and unresponsive to stimuli. (2) The Command of the Savior. The dead hear " the voice of the Son of God..." He initiates the call, not the preacher, or the parent, or the personal worker. The God who said " Let there be light" also says " Let there be Life" and there is Life. When He speaks, it is done. (3) The Certainty of Success. The dead " shall hear...and they that hear shall live." The verb " shall" indicates absolute certainty. When the Lord speaks to the dead sinner, the dead comes to life, irresistibly. He does not woo or entice the dead. He draws him to Himself by sovereign power: " No man can come unto me except the Father which hath sent me draw him..."{ Joh 6:44}

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Haydock: Joh 5:1 - -- Observe here the malice of the Pharisees; they were more hurt at the cure of the sick man, than at the violation of the sabbath. Therefore, they ask ...

Observe here the malice of the Pharisees; they were more hurt at the cure of the sick man, than at the violation of the sabbath. Therefore, they ask not, Who healed you; but, as if they wished to keep that out of sight, Who told you to take up you bed? (St. John Chrysostom) ---

But he answers: The same who healed me: Why should I not receive orders from him from whom I have received my health? (St. Augustine) ---

By the festival, mentioned in ver. 1, is generally understood the Passover; and this was the second from the commencement of Christ's ministry. St. Matthew calls it by this name, chap. xxvi. 5; St. Mark, Chap. xiv. 2. and xv. 6; and St. Luke, Chap. xxiii. 17. For the first Passover, see above, John ii. 13; for the third, John vi. 4; for the fourth and last, Matthew xxvi. 17. The first three are only mentioned by St. John, the fourth by all the evangelists.

Haydock: Joh 5:2 - Now there is at Jerusalem a pond Now there is at Jerusalem a pond, called Probatica. [1] Some translate, the sheep-pond. It is true the Greek word signifies something belonging ...

Now there is at Jerusalem a pond, called Probatica. [1] Some translate, the sheep-pond. It is true the Greek word signifies something belonging to sheep. But because the ancient Latin interpreter thought fit to retain the Greek, probatica, and also because of the different expositions, I have not changed the word. Some think it was so called, as being near the gate called the sheep-gate: others, as being near the sheep-market: others, because the sheep that were brought to be sacrificed, were washed in it; or, at least, that the blood and entrails of sheep and beast sacrificed, were thrown into it, or washed there. In the ordinary Greek copies we read thus: there is at, or near, the Probatica, a pond or fish-pond. In Hebrew it was called Bethsaida, a house for fishing: and in most Greek copies, Bethchesda, a house of mercy, (perhaps because of the cures done there) having five porches, covered and arched, for the convenience of the infirm that lay there, waiting for the motion of the water. (Witham) ---

The word Greek: probaton, signifies a sheep. This pond is therefore called Probatica, because there the priests washed the sacrifices. (St. Augustine) ---

In imitation of this sick man, if we wish to return God thanks for his favours, or to enjoy the pleasure of his company, we must fly the crowd of vain and wicked thoughts that continually tempt us; we must avoid the company of the wicked, and fly to the sanctuary, that we may render our hearts worthy temples of that God who vouchsafes to visit us. (Alcuin)

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[BIBLIOGRAPHY]

Probatica piscina: some Greek copies, Greek: probatike kolumbetra. But in the common copies, Greek: epi te probatike kolumbetra, i.e. prope piscinam, &c. Greek: Kolumbetra signifies lavacrum. See Legh's Crit. Sacra.

Haydock: Joh 5:4 - And an angel of the Lord // Angelus Domini And an angel of the Lord. [2] In many Greek copies is now wanting, of the Lord; but at least the ancient Fathers, and interpreters, expound it of a...

And an angel of the Lord. [2] In many Greek copies is now wanting, of the Lord; but at least the ancient Fathers, and interpreters, expound it of a true angel, and of a miraculous cure: so that I cannot but wonder that so learned a man as Dr. Hammond, should rather judge these cures to have been natural. By the angel, he would have us to understand a messenger sent from the temple, who was to stir up the blood, and the grosser and thicker parts from the bottom of the pond, and that these cures were made much after the same manner, as, in some cases, persons find a cure by being put into the belly of a beast newly opened. Into what extravagant interpretations are men of learning sometimes led by their private judgment! What scholar of Galen or Hippocrates, ever pretended that this was a certain and infallible cure for all manner of diseases? Yet here we read: that he who got first into this pond, after the motion of the water, was healed, whatsoever distemper he was seized with. The blind are particularly named: Is this a certain remedy that restores sight to the blind? (Witham) ---

The effect produced could not be natural, as only one was cured at each motion of the waters. The longing expectation of the suffering patients, is a mark of the persevering prayer with which poor sinners should solicit the cure of their spiritual infirmities. (Haydock)

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[BIBLIOGRAPHY]

Angelus Domini. The word Greek: kuriou, Domini is found in several of the best Greek manuscripts though wanting in others. But that the cure was miraculous, see St. John Chrysostom, Greek: om. ls. p. 207, tom. viii. Greek: Aggelos iatiken enetikei dunamin. St. Ambrose, lib. de initandis, chap. iv. St. Augustine (trac. xvii. in Joan.) credas hoc Angelica virtute ficri solere. St. Cyril on this place, Angeli descendentes de cœlo piscinæ aquam turbabant.

Haydock: Joh 5:5 - Infirmity Infirmity. The Greek, astheneia, signifies in its radical interpretation, a loss of strength: in this place it seems to denote a confirmed palsy.

Infirmity. The Greek, astheneia, signifies in its radical interpretation, a loss of strength: in this place it seems to denote a confirmed palsy.

Haydock: Joh 5:6 - Wilt thou be made whole? Wilt thou be made whole? No doubt but the poor man desired nothing more. Christ put this question, to raise him to a lively faith and hope. (Witham...

Wilt thou be made whole? No doubt but the poor man desired nothing more. Christ put this question, to raise him to a lively faith and hope. (Witham)

Haydock: Joh 5:8 - Arise, take up thy bed, and walk Arise, take up thy bed, and walk. The man found himself healed at that very moment, and did as he was ordered, though it was the sabbath-day. The ...

Arise, take up thy bed, and walk. The man found himself healed at that very moment, and did as he was ordered, though it was the sabbath-day. The Jews blamed him for it: he told them, that he who had healed him, bade him do so. And who it was he knew not, till Jesus finding him in the temple, said to him: (ver. 14.) Sin no more, lest some worse thing happen to thee. Upon this he went, not out of malice, but out of gratitude, and told the Jews that Jesus had cured him. (Witham)

Haydock: Joh 5:14 - Sin no more Sin no more, &c. By these words our Saviour shews, that his infirmity was sent in punishment of his sins. When our souls are covered with the lepro...

Sin no more, &c. By these words our Saviour shews, that his infirmity was sent in punishment of his sins. When our souls are covered with the leprosy of sin, we are frequently insensible of our misfortune; whereas, as soon as the body is attacked with sickness, though ever so inconsiderable, we are not to be pacified till the physician has been consulted, and some remedy applied to remove, if possible, the complaint. (St. John Chrysostom, hom. xxxvii. in Joan.) ---

Men are astonished that God, for so short a pleasure as is found in the perpetration of sin, should have decreed an everlasting punishment in the fire of hell; for they say, Shall I be punished for ever, for having indulged a sinful thought for a single moment? But their astonishment will cease, when they consider that punishments are not inflicted on sins in proportion to the length of time that was spent in their perpetration, but that they are proportioned to their malice. Now the malice of sin being infinite, aimed against the infinite majesty and infinity sanctity of God, the punishment, to be any ways commensurate, must be infinite. If, therefore, the sinner dies charged with the infinite debt of mortal sin unrepented of, as the time of mercy and repentance finishes with the present life, the sin must necessarily remain, God's hatred for sin must necessarily remain, and the punishment justly inflicted must necessarily continue. (Haydock) ---

These words are applicable to every penitent sinner, when he returns from the tribunal of confession, and shew how careful he ought to be not to relapse into his former sins. "For he who after pardon sins again, is unworthy of mercy; who being cured, makes himself sick again, and who being cleansed, defiles himself again." (Tom. ii. St. John Chrysostom, de lapsu prim. hom.)

Haydock: Joh 5:17 - My father worketh until now My father worketh until now: [3] and I work. The Jews looked upon it of obligation to do nothing on the sabbath, because God is said to have reste...

My father worketh until now: [3] and I work. The Jews looked upon it of obligation to do nothing on the sabbath, because God is said to have rested the seventh day; on which account the rest on the seventh day was commanded. Christ puts them in mind, that though it be said he rested the seventh day, (that is, produced no more new kinds of creatures) yet that God may be said to work always, by preserving and continually governing the world: and I, saith he, do all things that he doth, I work with him, being one and the same in nature and substance with him: nay, even as man, I do nothing but what is conformable to his will; and so you need not fear that I break the sabbath. ---

The Christian faith teacheth us, that Jesus Christ was both God and Man. The objections of the ancient and modern Arians, only shew that Christ was also truly a man, and that divers things which he speaks of himself, or which are said of him in the holy Scriptures, apply to him as man. Nothing is more certain, and agreed on by all. But at the same time we ought to take notice, that Christ has affirmed many things of himself, and many things are asserted of him in the Scriptures, which by no means could be applied to him unless he were also truly and properly one and the same God with his eternal Father. And these are the passages by which the Arians and Socinians might be convinced of their errors and blasphemies. (Witham) ---

If Christ had not been the natural Son of God, these words, which he says in excuse of his seeming breach of the sabbath, would rather have increased the strength of their accusation. For no governor, when accused of any crime, excuses himself by saying the king does the same. But as the Son is equal to the Father, his excuse is a true one. (St. John Chrysostom, hom. xxxvii. in Joan.) ---

The rest God entered into after the creation, and which he was pleased to honour by that of the sabbath, is no hinderance to the operations of his power in the preservation of his works, nor to the operations of his grace in the sanctification of souls.

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[BIBLIOGRAPHY]

Pater meus usque modo operatur, Greek: ergazetai. See St. John Chrysostom, Greek: om. le. on these words. St. Cyril, lib. ii. in Joan. chap. vi. St. Augustine, trac. xvii. in Joan. &c.

Haydock: Joh 5:18 - That God was his Father // Patrem suum That God was his Father, [4] making himself equal to God. In divers places of the Old Testament, God is called the Father of the Israelites, and ...

That God was his Father, [4] making himself equal to God. In divers places of the Old Testament, God is called the Father of the Israelites, and they his children: but here, and on several other occasions, the Jews very well saw, that he called God his Father in a quite different sense from that in which he could be said to be their Father; that his words make him equal to God, and that he made himself God. See John x. 33; John xix. 7; Luke xxii. 70; &c. And therefore St. Augustine says on this verse: (Trac. xvii. in Joan.) Behold the Jews understand what the Arians do not. (Witham)

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[BIBLIOGRAPHY]

Patrem suum, or proprium suum patrem, Greek: ton patira idio.

Haydock: Joh 5:19 - The Son cannot do any thing of himself // Non potest filius a se The Son cannot do any thing of himself, [5] but what he seeth the Father do. In like manner, (ver. 30.) Christ says, I can do nothing of myself. ...

The Son cannot do any thing of himself, [5] but what he seeth the Father do. In like manner, (ver. 30.) Christ says, I can do nothing of myself. As I hear, so I judge. Again (Chap. viii. 28.) I do nothing of myself; but as the Father hath taught me, I speak these things. All these, and the like expressions, may be expounded, with Maldonatus and Petavius, (lib. ii. de Trin. chap. 4.) of Christ, as man. But the ancient Fathers commonly allowed them to be understood of Christ as God, and as the true Son of God proceeding from him from all eternity; as when it is said, the Son cannot do any thing of himself, it is true, because the eternal Son i not of himself, but always proceeds from the Father. 2. Because the works of all the three Persons, by which all things are produced and preserved, are inseparable. 3. When it is said, that the Son doth nothing, but what he seeth the Father doing: that he worketh, as the Father hath taught him, or shewed to him: these expressions bear not the same sense as when they are applied to men, or to an inferior or a scholar, who learns of his master, and follows him; but here, says St. Augustine, to see, to hear, to be taught by the Father, is no more than to proceed from him, to do and produce by the same action, all that the Father doth and produceth. This is the general interpretation of the ancient Fathers: St. Athanasius, St. Basil, St. Gregory of Nazianzus, St. John Chrysostom, St. Cyril, St. Ambrose, St. Augustine. The words immediately following, confirm this exposition, when it is said: For what things soever he (the Father) doth, these also in like manner the Son doth, i.e. the very same things by an unity of nature, of will, and of action: nor could these words be true, unless the Son was the same true God with the Father. (Witham) ---

This must be understood, that he cannot do any thing contrary to the will of the Father. He does not say, "The Son does nothing of himself, but he Son can do nothing of himself, in order to shew their likeness and perfect equality." For by saying this, he does not betray any want of power in the Son; but, on the contrary, shews his great power. For when we say that God cannot sin, we do not esteem it a want of power; so when the Son says he cannot do any thing of himself, his meaning is, that he cannot do any thing contrary to the will of the Father; which certainly is a great perfection. (St. John Chrysostom, hom. xxxvii. in Joan.)

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[BIBLIOGRAPHY]

Non potest filius a se, &c. St. John Chrysostom, Greek: om. le. (t. viii. p. 222.) a seipso nihil facit, neque pater a seipso facit, Greek: oude o pater aph eautou ti poion. See St. Cyril, lib. ii. in Joan. St. Augustine, trac. xvii. in Joan. on the same texts. St. Athanasius, orat. 2. cont. Arianos, tom. ii. p. 488. St. Gregory of Nazianzus, Orat. xxxvi. 584. tom. i. Ed. Par. an. 1630. St. Ambrose (tom. ii. in Ps. cxviii.) Nihil a se facit filius: quia per unitatem operationis, nec filius sine patre facit, nec sine filio pater. St. Hilary, lib. vii. De Trin. P. 927. Ed. Ben. But St. Jerome (tom. iv. part 2, p. 521. Ed. Ben.) Non possum facere a meipso, objiciebant Ariani; sed respondet Ecclesia, ex persona hominis hæc dici, &c. St. Jerome does not mean that he had a human or created person, as the Nestorians pretend; but that these words were spoken, or might be understood of Christ, inasmuch as his human nature was united to his divine person.

Haydock: Joh 5:20 - Greater works than these will he Greater works than these will he (the Father) shew him, &c. These words may also, with Maldonatus be expounded of Christ, as man; but the ancient ...

Greater works than these will he (the Father) shew him, &c. These words may also, with Maldonatus be expounded of Christ, as man; but the ancient interpreters understand them of Christ, as God, in this sense, that the Father, and the Son, or the Father by the Son, will shew greater miracles hereafter done by Christ, that more persons may admire and believe. (Witham)

Haydock: Joh 5:21 - For as the Father ... giveth life For as the Father ... giveth life, so also the Son giveth life to whom he will; where these words, to give life to whom he will, shew the power o...

For as the Father ... giveth life, so also the Son giveth life to whom he will; where these words, to give life to whom he will, shew the power of the Son and of the Father to be equal. (Witham) ---

Our Saviour here mentions the greater works he spoke of in the preceding verse; for it is much more wonderful that the dead should rise, than that the sick should recover their health. We are not to understand these words, as if they meant some were raised to life by the Father, and others by the Son; but that the Father raises those whom the Son raises. And lest any one should understand this, that the Father makes use of the Son as his minister, through whose means he raises the dead, he immediately adds, &c. (St. Augustine, Tract. xxi. in Joan.) ---

We see the lovers of this temporal and perishable life, labour to the utmost of their power, I will not say to avoid death, but merely to prolong their frail existence. If, therefore, men labour with so much solicitude, if they strain every nerve to prolong their lives but for a few years; how foolish and blind to their interest must those be, who live in such a manner as to be deprived of the light of eternal day! (St. Augustine, De verb. Dei. Serm. 64.)

Haydock: Joh 5:22 - Neither doth the Father judge any man Neither doth the Father judge any man. It is certain that God is the Judge of all, by divers places of the holy Scriptures; and to judge, belongs bo...

Neither doth the Father judge any man. It is certain that God is the Judge of all, by divers places of the holy Scriptures; and to judge, belongs both to the Father and to the Son, as they are the same God: so that when it is added, that the Father hath given all judgment to the Son, [6] this is meant of the exterior exercise of his judgment upon all mankind at the end of the world, in as much as Christ then will return, in his human body, to judge all men, even as man, in their bodies. (Witham)

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[BIBLIOGRAPHY]

Omne judicium dedit filio. St. Augustine expounds it (trac. xxi.) sed judicium manifestum. Pater occultus erit judex, filius manifestus, quia mani feste ad judicium veniet.

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Haydock: Joh 5:24 - Hath everlasting life Hath everlasting life. That is, a title to an eternal inheritance of glory, by believing in the Father, and in the Son, and also in the Holy Ghost, ...

Hath everlasting life. That is, a title to an eternal inheritance of glory, by believing in the Father, and in the Son, and also in the Holy Ghost, as we are taught to believe at our baptism. (Witham)

Haydock: Joh 5:25 - The hour cometh ... when the dead shall hear the voice of the Son of God The hour cometh ... when the dead shall hear the voice of the Son of God. Though some understand this of the rising of Lazarus; others of those that...

The hour cometh ... when the dead shall hear the voice of the Son of God. Though some understand this of the rising of Lazarus; others of those that rose with Christ at his resurrection: yet by these words, when the dead shall hear the voice of the Son of God, seems rather to be signified the general resurrection at the end of the world; and though it be said, that now is the hour, this may be spoken of the last age of the world; and, as St. John says, (1 John ii. 18.) children, it is the last hour. In fine, some interpreters understand these words of a spiritual resurrection from sin, which Christ came to bring to the world. (Witham)

Haydock: Joh 5:27 - To execute judgment, because he is the Son of man To execute judgment, because he is the Son of man; or, because, he is God made man, and is to come to judgment in a visible manner, to judge all men....

To execute judgment, because he is the Son of man; or, because, he is God made man, and is to come to judgment in a visible manner, to judge all men. (Witham)

Haydock: Joh 5:29 - Unto the resurrection of judgment Unto the resurrection of judgment. That is, condemnation. (Challoner)

Unto the resurrection of judgment. That is, condemnation. (Challoner)

Haydock: Joh 5:30 - I can do nothing of myself I can do nothing of myself, &c. See ver. 19. St. John Chrysostom also take notice, that it may be no less with truth said of the Father, that he ca...

I can do nothing of myself, &c. See ver. 19. St. John Chrysostom also take notice, that it may be no less with truth said of the Father, that he can do nothing of himself, nor without his Son, nor both of them without the Holy Ghost; because both they, and their actions, are inseparable. (Witham)

Haydock: Joh 5:31 - If I bear witness of myself If I bear witness of myself, &c. Christ tells the Jews elsewhere, (chap. viii. 14.) that though he should bear witness of himself, it would be true...

If I bear witness of myself, &c. Christ tells the Jews elsewhere, (chap. viii. 14.) that though he should bear witness of himself, it would be true. But the sense of the words in this place is: I could allow you, that if I only gave testimony of myself you might seem to have some reason to except against my testimony: but now besides my own words, you have had also the testimony of John the Baptist, who divers times witnessed that I am the Messias, and the Son of God, come to take away the sins of the world. 2. You have had the testimony of my eternal Father, particularly at my baptism. 3. You have yet a greater testimony, by the works and miracles wrought before your eyes, and at the same time foretold by the prophets. 4. The prophets, and the Scriptures, which you search, or which I remit you to, to search them diligently, these also bear witness concerning me. (Witham)

Haydock: Joh 5:38 - -- You do not observe the commandment he gave you. (Deuteronomy xviii. 15. 19.) of listening to the prophet He would send you.

You do not observe the commandment he gave you. (Deuteronomy xviii. 15. 19.) of listening to the prophet He would send you.

Haydock: Joh 5:39 - -- Or, You search the Scriptures: ( scrutamini; Greek: ereunate ). It is not a command for all to read the Scriptures; but a reproach to the Pharisees...

Or, You search the Scriptures: ( scrutamini; Greek: ereunate ). It is not a command for all to read the Scriptures; but a reproach to the Pharisees, that reading the Scriptures as they did, and thinking to find everlasting life in them, they would not receive him to whom all those Scriptures gave testimony, and through whom alone they could have that true life. (Challoner) ---

This hope is the cause and motive which leads to this study; and eternal life is the end they propose to themselves in it. Hence, from the context and mode of argumentation made use of, the indicative, you search, instead of the imperative mood, search ye, is best supported. Catholics are most unjustly accused of depriving the faithful of the use of the holy Scriptures. The council of Trent, (Session v. canon i. de reform.) makes this proviso; that in churches where there exists a prebendary, or benefice, set apart for lectures on sacred Scripture, the bishops, &c. shall compel those holding such benefice to expound the sacred Scriptures themselves, should they be equal to the duty; or, by a proper substitute, chosen by the bishop or local ordinary. Also in monasteries of monks, it is prescribed that if abbots neglect, let the bishops of the places compel their compliance; and in convents where studies can be conveniently prosecuted, let there be also a lecturer on Scripture appointed, to be chosen from the most able professors. Moreover, in public universities, where this most honorable and most necessary of all lectures has not been instituted, let the piety and charity of religious princes and governments provide for it; so that the Catholic faith may be defended and strengthened, and sound doctrine protected and propagated. And where the lecture has been instituted, but discontinued, let it be re-established. Moreover, no one was to be appointed to this office, whose life, morals, and learning had not been examined and approved by the bishop of the place, &c.

Haydock: Joh 5:40 - And you will not come to me And you will not come to me. Christ now gives them reason why they do not receive him, and his doctrine, nor believe in him; because they are vo...

And you will not come to me. Christ now gives them reason why they do not receive him, and his doctrine, nor believe in him; because they are void of the love of God, full of self-love, envy, pride, seeking for praise and glory one from another. Hence you will not receive me, who come in the name of my Father, sent to redeem the world. But if another, such as false prophets, or even Antichrist himself, who will pretend to be the Messias, come in his own name, him you will receive. (Witham) ---

It is proper to remark, that the testimonies here adduced all rise gradually one above another, and make a body of evidence that must leave the incredulous Jews without excuse: for they pay no regard to Jesus Christ himself, nor to John the Baptist, nor to the evidence of miracles, nor to the voice of God, nor to the Scriptures, nor even to Moses himself.

Gill: Joh 5:1 - After this there was a feast of the Jews // and Jesus went up to Jerusalem After this there was a feast of the Jews,.... After Christ had been in Samaria, which was four months ago, Joh 4:35, and had been in Galilee for that ...

After this there was a feast of the Jews,.... After Christ had been in Samaria, which was four months ago, Joh 4:35, and had been in Galilee for that time, and had cured the nobleman's son, and had done other mighty works, the time came on for one of the three festivals of the Jews; either the feast of Pentecost, as some think; or as others, the feast of tabernacles; or rather, the feast of the passover, so called, in Joh 4:45 since John is very particular, in giving an account of the several passovers, in Christ's ministry:

and Jesus went up to Jerusalem; according to the law of God, which obliged all the males to appear there at that time; and to show his compliance with it, and obedience to it, whom it became to fulfil all righteousness; and this he did also, that he might have an opportunity of discoursing, and doing his miracles before all the people, which came at this time, from the several parts of the land.

Gill: Joh 5:2 - Now there is at Jerusalem by the sheep market // A pool // which is called in the Hebrew tongue, Bethesda // Having five porches Now there is at Jerusalem by the sheep market,.... The word "market" is not in the text, and of such a market, no account is given in the Scripture, ...

Now there is at Jerusalem by the sheep market,.... The word "market" is not in the text, and of such a market, no account is given in the Scripture, nor in the Jewish writings; and besides, in our Lord's time, sheep and oxen were sold in the temple; rather therefore this signifies, the sheep gate, of which mention is made, in Neh 3:1, through which the sheep were brought into the city, to the temple.

A pool. The Vulgate Latin and Ethiopic versions read, "there is at Jerusalem a sheep pool"; and so it is interpreted in the Arabic version, and Jerom calls it the "cattle pool" f. The Targumist on Jer 31:39 speaks of a pool called בריכה עגלה, "the calf", or "heifer pool", as Dr. Lightfoot renders it; though the translations of it, both in the London Polyglott, and in the king of Spain's Bible, interpret it "the round pool". This pool of Bethesda, is thought by some, to be the same which the Jews call the great pool in Jerusalem; they say g,

"between Hebron and Jerusalem, is the fountain Etham, from whence the waters come by way of pipes, unto the great pool, which is in Jerusalem.''

And R. Benjamin h speaks of a pool, which is to be seen to this day, where the ancients slew their sacrifices, and all the Jews write their names on the wall: and some think it was so called, because the sheep that were offered in sacrifice, were there washed; which must be either before, or after they were slain; not before, for it was not required that what was to be slain for sacrifice should be washed first; and afterwards, only the entrails of a beast were washed; and for this there was a particular place in the temple, called לשכת המדיחין "the washing room"; where, they say i, they washed the inwards of the holy sacrifices. This pool here, therefore, seems rather, as Dr. Lightfoot observes, to have been a bath for unclean persons; and having this miraculous virtue hereafter spoken of, diseased persons only, at certain times, had recourse to it. The Syriac and Persic versions call it, "a place of a baptistery"; and both leave out the clause, "by the sheep market", or "gate": it is not easy to say where and what it was:

which is called in the Hebrew tongue, Bethesda; which signifies, according to the Syriac, Arabic, and Persic versions, "an house of mercy", or "grace", or "goodness"; because many miserable objects here received mercy, and a cure. Hegesippus k speaks of a Bethesda, which Cestius the Roman general entered into, and burnt; and which, according to him, seems to be without Jerusalem, and so not the place here spoken of; and besides, this is called a pool, though the buildings about it doubtless went by the same name. The Vulgate Latin and Ethiopic versions read Bethsaida, very wrongly; and it is called by Tertullian l the pool of Bethsaida. The Hebrew tongue here mentioned is כתב של עבר הנהר, "the language of those beyond the river" m, i.e. the river Euphrates; which is the Chaldee language, as distinct from the Assyrian language, which is called the holy and blessed language; the former is what the Cuthites, or Samaritans used; the latter, that in which the book of the law was written n.

Having five porches; or cloistered walks, which were very convenient for the diseased, which lay here for a cure, so Nonnus: Athanasius o speaks of the pool itself, as in being, though the buildings round about lay in ruins in his time; and p Daviler observes, there are still remaining five arches of the "portico", and part of the basin. Now this place may be an emblem of the means of grace, the ministry of the word, and ordinances: the house of God, where the Gospel is preached, may be called a Bethesda, an house of mercy; since here the free, sovereign, rich, and abundant grace and mercy of God, through Christ, is proclaimed, as the ground and foundation of a sinner's hope; the mercy of God, as it is displayed in the covenant of grace, in the mission of Christ, and redemption by him, in regeneration, and in the forgiveness of sin, and indeed, in the whole of salvation, from first to last, is here held forth for the relief of distressed minds: and this Bethesda being a pool, some of the ancients have thought, it was an emblem of, and prefigured the ordinance of baptism; and that the miraculous virtue in it, was put into it, to give honour and credit to that ordinance, shortly to be administered: but as that is not the means of regeneration and conversion, or of a cure or cleansing, but pre-requires them; rather it might be a symbol of the fountain of Christ's blood, opened for polluted sinners to wash in, and which cleanses from all sin, and cures all diseases; and this is opened in the house of mercy, and by the ministry of the word: or rather, best of all, the Gospel itself, and the ministration of it, mass be signified; which is sometimes compared to waters, and a fountain of them; see Isa 4:1 Joe 3:18; and whereas this pool was in Jerusalem, and that so often designs the church of Christ under the Gospel dispensation, it may fitly represent the ministry of the word there: and it being near the sheep-market, or gate, or a sheep-pool, may not be without its significancy; and may lead us to observe, that near where Christ's sheep are, which the Father has given him, and he has died for, and must bring in, he fixes his word and ordinances, in order to gather them in: and inasmuch as there were five porches, or cloistered walks, leading unto, or adjoining to this place, it has been thought by some of the ancients, that the law, as lying in the five books of Moses, may be intended by them; for under the law, and under a work of it, men are, before they come into the light and liberty, and comfort of the Gospel; and as the people which lay in these porches, received no cure there, so there are no relief, peace, joy, life, and salvation, by the law of works.

Gill: Joh 5:3 - In these lay a great multitude of impotent folk // of blind // halt // withered // waiting for the moving of the water In these lay a great multitude of impotent folk,.... Sick and weak persons; who were an emblem of men under the law of works, and in a state of unrege...

In these lay a great multitude of impotent folk,.... Sick and weak persons; who were an emblem of men under the law of works, and in a state of unregeneracy; who are enfeebled by sin, and are impotent and unable to do anything of themselves; as to keep the law of God, to which they have neither will nor power, and to atone for the transgressions of it; nor to redeem themselves from the curse of the law or to begin and carry on a work of grace upon their souls; or to do anything that is spiritually good; no, not to think a good thought, or to do a good action, as is required:

of blind; these also may represent men a state of nature, who are ignorant of, and blind to everything that is spiritual; as to the true knowledge of God in Christ, the way of salvation by him, the plague of their own hearts, and the exceeding sinfulness of sin; to the Spirit of God, and his work upon the soul; and to the truths of the Gospel, in the power of them:

halt, or "lame"; this word sometimes is used of persons in suspense about religious things, hesitating concerning them, halting between two opinions; and sometimes designs the infirmities of the saints, and their faulterings in religious exercises; and here maybe expressive in a figurative way, of the incapacity natural men, to go or walk of themselves; as to come to Christ for grace and life, which no man can do, except the Father draw him; or to walk by faith in him: it is added,

withered; one limb or another of them dried up: their arms or legs were withered, and their sinews shrunk, and were without radical moisture, or the free use of the animal spirits; and may point out carnal persons, such as are sensual, not having the Spirit, destitute of the grace of God, without faith, hope, love, knowledge, and the fear of God; without God, Christ, and the Spirit; and in a lifeless, helpless, hopeless, and perishing condition:

waiting for the moving of the water; hereafter mentioned: and so it is in providence, and a wonderful thing it is, that the hearts of so many unregenerate persons should be inclined to attend upon the outward means of grace, and should be waiting at Wisdom's gates, and watching at the posts of her door.

Gill: Joh 5:4 - For an angel went down at a certain season into the pool // and troubled the water // Whosoever then first after the troubling of the waters stepped in was made whole of whatsoever disease he had For an angel went down at a certain season into the pool,.... This angel is not to be understood of a messenger sent from the sanhedrim, or by the pri...

For an angel went down at a certain season into the pool,.... This angel is not to be understood of a messenger sent from the sanhedrim, or by the priests, as Dr. Hammond thinks; who has a strange conceit, that this pool was used for the washing of the entrails of the sacrifices; and which at the passover being very numerous, the water in it mixed with the blood of the entrails, was possessed of an healing virtue; and which being stirred by a messenger sent from the sanhedrim for that purpose, whoever went in directly received a cure: but this angel was "an angel of the Lord", as the Vulgate Latin, and two of Beza's copies read; and so the Ethiopic version reads, "an angel of God"; who either in a visible form came down from heaven, and went into the pool, the Ethiopic version very wrongly renders it, "was washed in the pool"; or it was concluded by the people, from the unusual agitation of the water, and the miraculous virtue which ensued upon it, that an angel did descend into it; and this was not at all times, but at a certain time; either once a year, as Tertullian thought, at the time of the feast of the passover, or every sabbath, as this was now the sabbath day; or it may be there was no fixed period for it, but at some times and seasons in the year so it was, which kept the people continually waiting for it:

and troubled the water; agitated and moved it to and fro, caused it to swell and rise, to bubble and boil up, and to roll about, and be as in a ferment. The Jews have a notion of spirits troubling waters; they speak of a certain fountain where a spirit resided, and an evil spirit attempted to come in his room; upon which a contest arose, and they saw ערבובייא דמייא, "the waters troubled", and think drops of blood upon them q: the Syriac r writers have a tradition, that

"because the body of Isaiah the prophet was hid in Siloah, therefore an angel descended and moved the waters.''

Whosoever then first after the troubling of the waters stepped in was made whole of whatsoever disease he had; from whence it seems, that only one person at a season received a cure, by going in first into the water, so Tertullian thought s: the Jews ascribe an healing virtue to the well of Miriam; they say,

"a certain ulcerous person went to dip himself in the sea of Tiberias, and it happened at that time, that the well of Miriam flowed, and he washed, ואיתסי, and was healed t.''

Now this angel may represent a minister of the Gospel, for such are called angels, Rev 1:20; being called of God, and sent by him, with messages of grace to the sons of men; and the preaching of the Gospel by such, may be aptly signified by the troubling of the waters, as it is by the shaking of heaven, earth, and sea; see Hag 2:6, compared with Heb 12:25; especially when attended with the Spirit of God, who moved upon the face of the waters in the first creation; and who, in and by the ministry of the word, troubles the minds of men, and whilst the prophet prophesies, causes a shaking among the dry bones, which is done at certain seasons; for as there are certain seasons for the preaching of the Gospel, so there is more especially a fixed, settled, and appointed one, for the conversion of God's elect; who are called according to purpose, and at the time the Lord has appointed: and whoever now, upon the preaching of the Gospel, are enabled to step forth and come to Christ, and believe in him, are cured of all their soul maladies and diseases, be they what they will; all their inquiries are pardoned, their persons justified, and they are saved in Christ, with an everlasting salvation: and as this cure was not owing to any natural virtue in the water, nor even to the angels troubling it, but to a supernatural power; so the conversion of a sinner is owing to ministers, and to the word and ordinances as administered by them, but to the superior power of the grace of God; and which is exerted in his time, and on whom he pleases.

Gill: Joh 5:5 - And a certain man was there // which had an infirmity thirty and eight years And a certain man was there,.... At Bethesda's pool, in one of the five porches, or cloisters, that belonged to it: which had an infirmity thirty a...

And a certain man was there,.... At Bethesda's pool, in one of the five porches, or cloisters, that belonged to it:

which had an infirmity thirty and eight years; what his infirmity was, is not said; he was one of the weak, or impotent folk, for so he is called, Joh 5:7. Some think his distemper was the palsy, and though he had had this infirmity so many years, it is not certain that he had waited so long in this place for a cure; though it may be, for that he had attended some time, is clear from Joh 5:7. Nor indeed can it be known how long there had been such a preternatural motion in this pool, and such a miraculous virtue in the water; some have thought, that it began at the repairing of the sheep gate by Eliashib, in Nehemiah's time; so Tremellius and Junius, on Neh 3:1; and others have thought, that it had been some few years before the birth of Christ, and about the time that this man was first taken with his disorder. Tertullian says u, that there was in Judea a medicinal lake, before Christ's time; and that the pool of Bethsaida (it should be Bethesda) was useful in curing the diseases of the Israelites; but ceased from yielding any benefit, when the name of the Lord was blasphemed by them, through their rage and fury, and continuance in it w; but in what year it began, and the precise time it ceased, he says not. The Persic version here adds, "and was reduced to such a state that he could not move".

Gill: Joh 5:6 - When Jesus saw him lie // and knew that he had been now a long time, in that case // he saith unto him, wilt thou be made whole When Jesus saw him lie,.... In such a helpless condition: and knew that he had been now a long time, in that case, or "in his disease", as the Eth...

When Jesus saw him lie,.... In such a helpless condition:

and knew that he had been now a long time, in that case, or "in his disease", as the Ethiopic version supplies; even seven years before Christ was born; which is a proof of his omniscience: the words may be literally rendered, as they are in the Vulgate Latin and Syriac versions, "that he had had much time"; or as the Arabic version, "that he had had many years"; that is had lived many years, and was now an old man; he had his disorder eight and thirty years, and which seems from Joh 5:14 to have arisen from some sin of his, from a vicious course of living, perhaps intemperance; so that he might be a middle aged man, when this distemper first seized him, and therefore must be now stricken in years:

he saith unto him, wilt thou be made whole? which question is put, not as if it was a doubt, whether he was desirous of it, or not; for to what purpose did he lie and wait there else? but partly to raise in the man an expectation of a cure, and attention in the people to it: and it may be his sense and meaning is, wilt thou be made whole on this day, which was the sabbath; or hast thou faith that thou shall be made whole in this way, or by me?

Gill: Joh 5:7 - The impotent man answered him, Sir // I have no man // when the water is troubled, to put me into the pool // but while I am coming // another steppeth down before me The impotent man answered him, Sir,.... Which was a common and courteous way of speaking, much in use with the Jews, especially to strangers. The Syri...

The impotent man answered him, Sir,.... Which was a common and courteous way of speaking, much in use with the Jews, especially to strangers. The Syriac, Arabic, and Persic versions read, "yea Lord", which is a direct answer to the question:

I have no man; the Ethiopic version reads, "men"; he had no servant, so Nonnus, or servants, to wait upon him, and take him up in their arms, and carry him into the pool; he was a poor man, and such God is pleased to choose and call by his grace:

when the water is troubled, to put me into the pool; that is, as soon as it is troubled by the angel, to put him in first before any other; for it was the first man only that had a cure this way:

but while I am coming; in a slow way, by the help of his crutches, or in the best manner he could:

another steppeth down before me; not so much disordered, or more active and nimble: so among those that wait on the ministry of the word, some are sooner in Christ, or earlier called by his grace, than others; some lie here a long time, and see one and another come to Christ, believe in him, profess his name, and are received into the church; and they still left, in an uncalled and unconverted estate.

Gill: Joh 5:8 - Jesus saith to him, rise // take up thy bed and walk Jesus saith to him, rise,.... From thy bed, or couch, on which he lay in one of the porches: and take up thy bed and walk; these words were spoken ...

Jesus saith to him, rise,.... From thy bed, or couch, on which he lay in one of the porches: and

take up thy bed and walk; these words were spoken by the same power, as those to Lazarus, which called him out of his grave; as appears from the effect they had upon the man, who was in himself impotent, weak, and helpless.

Gill: Joh 5:9 - And immediately the man was made whole // and took up his bed and walked // and on the same day was the sabbath And immediately the man was made whole,.... As soon as ever the words were spoken by Christ, such power went with them, as restored the man to perfect...

And immediately the man was made whole,.... As soon as ever the words were spoken by Christ, such power went with them, as restored the man to perfect health; and he finding himself to be quite well, rose up directly:

and took up his bed and walked; which may be expressive of a sinner's rising from the bed of sin, and taking up the cross, or carrying the body of sin and death with him; and walking by faith in Christ, as he has received him:

and on the same day was the sabbath; which is remarked, for the sake of what follows.

Gill: Joh 5:10 - The Jews therefore said unto him that was cured // it is the sabbath day // it is not lawful for thee to carry thy bed The Jews therefore said unto him that was cured,.... When they saw him, either at the place, or as he walked through the streets, with his bed on his ...

The Jews therefore said unto him that was cured,.... When they saw him, either at the place, or as he walked through the streets, with his bed on his back:

it is the sabbath day: do not you know it? surely you forget yourself, or you would never be guilty of such an action as this;

it is not lawful for thee to carry thy bed. It was forbid by the law, to carry any burden on the sabbath day; see Neh 13:15; for

"carrying out and bringing in anything, from one place to another, is said x to be work, and one of the principal works;''

and therefore forbid by the law, which says, "thou shall not do any work"; and one of the traditions of the elders is this y,

"whoever carries anything out (i.e. on the sabbath day), whether in his right hand, or in his left, in his bosom, or על כתיפו, "on his shoulder", is guilty; for so carried the Kohathites.''

And particularly it is said z, that

"he that rolls up a bed of the brasiers or tinkers (i.e. on the sabbath day) is bound to a sin offering.''

Which was a fold up bed, such as tinkers, and those that went from city to city to work, had; and who carried their beds with them, as the gloss observes; and were so far from being lawful to be carried by them, on the sabbath, that they might not fold them up.

Gill: Joh 5:11 - He answered them // he that made me whole, the same said unto me, take up thy bed and walk He answered them,.... That is, the impotent man, who was now made whole, replied to the Jews: he that made me whole, the same said unto me, take up...

He answered them,.... That is, the impotent man, who was now made whole, replied to the Jews:

he that made me whole, the same said unto me, take up thy bed and walk; intimating, that he that had such divine power, as to make him whole, had power to dispense with the sabbath, and such an action on it; and that his word was warrant and authority sufficient, to support him in what he did; for he that had wrought this cure for him, he concluded must be from God; was at least a great prophet, and to be hearkened to and obeyed, in one thing as well as another.

Gill: Joh 5:12 - Then asked they him // what man is that which said unto thee, take up thy bed and walk Then asked they him,.... Suspecting who had made him whole, and gave him this order: what man is that which said unto thee, take up thy bed and wal...

Then asked they him,.... Suspecting who had made him whole, and gave him this order:

what man is that which said unto thee, take up thy bed and walk? they take no notice of the cure, being unwilling to give any glory to Christ, and still less to spread it; but chose rather that it should be obscured, hid, and unobserved; but they laid hold on that, which they thought might be improved to his reproach and scandal; and they call him a man, as supposing him to be a mere man, and a wicked man too, for giving orders to transgress a tradition of the elders, though no mere man could work such a cure as this was. And so the Jews since, though they cannot find fault with the cure, which they put an "if" upon, yet are highly displeased with the order, to take up his bed and carry it:

"if (say they a) he wrought a cure, lo, that is good, but why did he bid him take up his bed?''

the answer may be, to show that he was cured.

Gill: Joh 5:13 - And he that was healed, wist not who he was // for Jesus had conveyed himself away // a multitude being in that place And he that was healed, wist not who he was,.... He had never seen, and perhaps had never heard of Christ before, and so knew him not; and besides, Ch...

And he that was healed, wist not who he was,.... He had never seen, and perhaps had never heard of Christ before, and so knew him not; and besides, Christ gave him no opportunity of conversing with him, or so much as to ask him who he was:

for Jesus had conveyed himself away; had slipped away, as soon as ever he had wrought the miracle:

a multitude being in that place; or "from the multitude that were in that place"; not that he hid himself among them, and there remained undiscovered; but he passed through them, and went his way to the temple, where he found the man he had healed, as in the following verse.

Gill: Joh 5:14 - Afterward Jesus findeth him in the temple // and said unto him, behold thou art made whole // sin no more // lest a worse thing come unto thee Afterward Jesus findeth him in the temple,.... Perhaps on the same day; for as soon as he had been at home, and laid down his bed, it is very likely h...

Afterward Jesus findeth him in the temple,.... Perhaps on the same day; for as soon as he had been at home, and laid down his bed, it is very likely he went directly to the temple, there to show himself, attend the worship of the place, and return thanks to God for the great mercy bestowed on him:

and said unto him, behold thou art made whole; cured of the disease that had attended him so many years; and a wonderful cure it was; well may a "behold" be prefixed; though this is here not only a note of admiration, but of attention, to what he was about to say to him: sin is a disease, which is original, natural, and hereditary to men; it is an epidemical one, all are affected with it, and all the powers and faculties of the soul; and it is a nauseous and loathsome one; and what is mortal and incurable in itself, and only to be cured by the great physician, Jesus Christ: God's elect are attended with it as others, and being made sensible thereof, they come to Christ for a cure, and receive one, as this man did, to whom he said,

sin no more; intimating, that as all diseases of the body spring from sin, so had his; and that the time past of his life should suffice, for a course of sinning; and that the mercy he had received, laid him under an obligation to guard against it, to which there would still be a proneness in him; nor did our Lord imagine, that he could hereafter live without sin, but that he should not indulge himself in it, and give up himself unto it, and live in it: so all the diseases of the soul arise from sin; and when a person is converted, he ought not to walk as others do, or he himself has done; and though there is a propensity to sin and backslide from God after conversion, yet the grace of God teaches men to deny sin, and to live righteously; and though it cannot be thought that they should be, and act without sin, yet it becomes them not to live in sin, or go on in a course of it, as heretofore:

lest a worse thing come unto thee; for God could send a worse disease, or a sorer affliction, than he had yet done; an heavier punishment, either in this world, or that to come: and apply this to a good man, a converted man, one called by grace and cured by Christ, and a worse thing through sin may come unto him than a bodily disorder, namely, the hidings of God's face; for as his presence is life, his absence is death, to such persons; and as for such who only make a profession of religion, and are externally reformed only, such, if they sin and fall away, their latter end is worse than the beginning.

Gill: Joh 5:15 - The man departed // and told the Jews // that it was Jesus // which had made him whole The man departed,.... From Christ, and from the temple, not through displeasure, or as resenting what was said to him, but as highly delighted that he...

The man departed,.... From Christ, and from the temple, not through displeasure, or as resenting what was said to him, but as highly delighted that he had found his kind benefactor and physician; and went either to Bethesda, where the miracle was wrought, and where a multitude of people were, and where he might expect to find some of the persons that had questioned him about carrying his bed, and who it was that bid him do it; or rather to the sanhedrim; see Joh 5:33 compared with Joh 1:19;

and told the Jews; the members of that great council, the chief priests, "scribes", and elders, whose business it was to judge of a prophet, and of anyone that should set up for the Messiah:

that it was Jesus; of Nazareth, of whom so much talk was about his doctrines and miracles, and who was thought to be the Messiah:

which had made him whole; this he did, not out of any ill will to Christ, with any bad design upon him, to impeach and accuse him as a violator of the sabbath, for what he had said and done to him; for this would have been most ungrateful, and even barbarous, brutish, and diabolical; but with a good intention, that Jesus might have the glory of the cure, and that others of his fellow creatures in distress might know where, and from whom to have relief; and chiefly that the sanhedrim might be induced hereby to believe that Jesus was the Messiah, and to declare and patronize him as such: and that his end was good, is clear from this, that he does not say it was Jesus that bid him take up his bed and walk, which was what the Jews cavilled at, not caring to hear of the cure; but that made him whole: he observes the miracle to them with a grateful spirit, to the honour of his physician, and that he might be thought to be what he really was.

Gill: Joh 5:16 - And therefore did the Jews persecute Jesus // and sought to slay him // because he had done these things on the sabbath day And therefore did the Jews persecute Jesus,.... With their tongues, reproaching and reviling him, as a sabbath breaker, a destroyer of the law, and a ...

And therefore did the Jews persecute Jesus,.... With their tongues, reproaching and reviling him, as a sabbath breaker, a destroyer of the law, and a sinful wicked man:

and sought to slay him; either in a violent way, by setting the zealots, a sort of ruffians under the pretence of religion, upon him; or rather in a judicial way, summoning him before the sanhedrim, in order to condemn him to death for the breach of the sabbath, which by the law of Moses was punishable with death:

because he had done these things on the sabbath day; because he had cured the man of his disease, under which he had laboured eight and thirty years, and had ordered him to take up his bed, and walk home with it on his back on the sabbath day. This drew upon him their resentment to such a degree, that they not only persecuted him with their tongues, but sought to take away his life. Nothing would satisfy them but his blood.

Gill: Joh 5:17 - But Jesus answered them // my Father worketh hitherto // and I work But Jesus answered them,.... Being convened before them, and charged by them with the violation of the sabbath, he vindicated himself in the following...

But Jesus answered them,.... Being convened before them, and charged by them with the violation of the sabbath, he vindicated himself in the following manner, saying;

my Father worketh hitherto: he who is my Father, not by creation, or adoption, but by nature, though he ended all his work on the seventh day, and rested from what he had done; yet he did not cease from working at all, but has continued to work ever since, on sabbath days, as well as on other days; in upholding and governing the world, in continuing the species of beings, and all creatures in their being; in providing for them, and in dispensing the bounties of his providence to them; in causing his sun to shine, and showers of rain to descend on the earth; and in taking care of, and protecting even the meanest of his creatures: and much more men; and still more his own people:

and I work; or "also I work"; as the Syriac and Arabic version reads; i.e. in conjunction with him, as a co-efficient cause in the works of providence, in the government of the world, in upholding all things in it, in bearing up the pillars of the earth, in holding things together, and sustaining all creatures: or I also work in imitation of him, in doing good both to the bodies and souls of men on the sabbath day, being the Lord of it: I do but what my Father does, and therefore, as he is not to be blamed for his works on that day, as none will say he is, no more am I. So Philo the Jew says b,

"God never ceases to work; but as it is the property of fire to burn, and of snow to cool, so of God to work.''

And what most men call fortune, he calls the divine Logos, or word, to whom he ascribes all the affairs of providence c.

Gill: Joh 5:18 - Therefore the Jews sought the more to kill him // because he had not only broken the sabbath // but said also that God was his Father // making himself to be equal with God Therefore the Jews sought the more to kill him,.... They were the more desirous to take away his life, and were more bent and resolute upon it, and st...

Therefore the Jews sought the more to kill him,.... They were the more desirous to take away his life, and were more bent and resolute upon it, and studied all ways and means how to bring it about;

because he had not only broken the sabbath; as they imagined; for he had not really broken it: and if they had known what that means, that God will have mercy, and not sacrifice, they would have been convinced that he had not broke it by this act of mercy to a poor distressed object:

but said also that God was his Father; his own Father, his proper Father, his Father by nature, and that he was his own Son by nature; and this they gathered from his calling him "my Father", and assuming a co-operation with him in his divine works:

making himself to be equal with God; to be of the same nature, and have the same perfections, and do the same works; for by saying that God was his Father, and so that he was the Son of God, a phrase, which, with them, signified a divine person, as they might learn from Psa 2:7, and by ascribing the same operations to himself, as to his Father, they rightly understood him, that he asserted his equality with him; for had he intended no more, and had they imagined that he intended no more by calling God his Father, than that he was so by creation, as he is to all men, or by adoption, as he was to the Jews, they would not have been so angry with him; for the phrase, in this sense, they used themselves: but they understood him otherwise, as asserting his proper deity, and perfect equality with the Father; and therefore to the charge of sabbath breaking, add that of blasphemy, and on account of both, sought to put him to death; for according to their canons, both the sabbath breaker, and the blasphemer, were to be stoned d.

Gill: Joh 5:19 - Then answered Jesus, and said unto them // verily verily, I say unto you // the Son can do nothing of himself // but what he seeth the Father do // for whatsoever things he doth, these also doth the Son likewise Then answered Jesus, and said unto them,.... They charged him with blasphemy for calling God his Father, and making himself equal to him: and his answ...

Then answered Jesus, and said unto them,.... They charged him with blasphemy for calling God his Father, and making himself equal to him: and his answer is so far from denying the thing, or observing any mistake, or misrepresentation of his words, that he allows the whole, and vindicates himself in so saying:

verily verily, I say unto you; nothing is more certain; it may be depended on as truth; I who am truth itself, the "Amen", and faithful witness, aver it with the greatest assurance:

the Son can do nothing of himself; or he does do nothing of himself, nor will he do anything of himself; that is, he neither does, nor will, nor can do anything alone or separate from his Father, or in which he is not concerned; not anything without his knowledge and consent, or contrary to his will: he does everything in conjunction with him; with the same power, having the same will, being of the same nature, and equal to each other: for these words do not design any weakness in the Son, or want of power in him to do anything of himself; that is, by his own power: for he has by his word of power spoke all things out of nothing, and by the same upholds all things; he has himself bore the sins of his people, and by himself purged them away, and has raised himself from the dead; but they express his perfection; that he does nothing, and can do nothing of himself, in opposition to his Father, and in contradiction to his will: as Satan speaks of his own, and evil men alienated from God, act of themselves, and do that which is contrary to the nature and will of God; but the Son cannot do so, being of the same nature with God, and therefore never acts separate from him, or contrary to him, but always co-operates and acts with him, and therefore never to be blamed for what he does. The Syriac, Arabic, and Persic versions render it, "the Son cannot do anything of his own will"; so Nonnus; as separate from, or contrary to his Father's will, but always in agreement with it, they being one in nature, and so in will and work. He does nothing therefore

but what he seeth the Father do; not that he sees the Father actually do a work, and then he does one after him, as the creation of the world, the assumption of human nature, and redemption of man, or any particular miracle, as if upon observing one done, he did the like; but that he being brought up with him, and lying in his bosom, was privy to the whole plan of his works, and saw in his nature and infinite mind, and in his vast counsels, purposes, and designs, all that he was doing, or would do, and so did the same, or acted agreeably to them; and which still shows and proves their unity of nature, and perfect equality, since there was nothing in the Father's mind but was known to the Son, seen, and observed, and acted up to by him: so Philo the Jew e says of the

"Father's most ancient Son, whom he otherwise calls the firstborn; that being begotten, he imitates the Father, and seeing, or looking to his exemplars and archetypes, forms species;''

that is, being conversant with the original and eternal ideas of things in the divine mind, acts according to them, which he could not do if he was not of the same nature with, and equal to his Father. Moreover, the Son sees what the Father does by co-operating with him, and so does no other than what he sees the Father do, in conjunction with him: to which may be added, that the phrase shows, that the Son does nothing but in wisdom, and with knowledge; and that as the Father, so he does all things after the counsel of his will:

for whatsoever things he doth, these also doth the Son likewise; the Son does the selfsame works as the Father does, such as the works of creation and providence, the government both of the church, and of the world; and he does these things in like manner, with the same power, and by the same authority, his Father does, and which proves him to be equal with him; the very thing the Jews understood him to have asserted, and which they charged him with: and this he strongly maintained. The Syriac version reads, "for the things which the Father does, the same also does the Son"; and the Persic version, "whatsoever God has done, the Son also does like unto it".

Gill: Joh 5:20 - For the Father loveth the Son // and showeth him all things that himself doth // and he will show him greater works than these // that ye may marvel For the Father loveth the Son,.... As being his Son, his image, the brightness of his glory, and the express image of his person; as being of the same...

For the Father loveth the Son,.... As being his Son, his image, the brightness of his glory, and the express image of his person; as being of the same nature, and having the same perfections, and so equal to him; See Gill on Joh 3:35;

and showeth him all things that himself doth; not as if he was ignorant of them, since he lies in the bosom of his Father, is the wisdom of God, is the omniscient God, that knows all things; not only all things in men, but all things in God, even the deep things of God: but this is said of the Father, as consulting with him, communicating his designs to him, as his equal; doing nothing without him, as he never did in the works of nature, or of grace: he drew the plan of peace, reconciliation, and salvation in him; he made the worlds by him; and he does nothing in the government of the world without him; and indeed he shows him all things he does, by doing all things; and by him he shows himself, and his works, to men:

and he will show him greater works than these, or he will do greater works by him than these: either than the works of creation; namely, the redemption of the elect, the justification of their persons by his righteousness, and pardon of their sins through his blood, and the regeneration and conversion of them by his Spirit and grace; either of which is a greater work than the making of the world: or greater than he has done under the Old Testament dispensation; than the redeeming of Israel out of Egypt, leading them through the wilderness, and settling them in the land of Canaan; giving them the law, the statutes, and ordinances of God, and working miracles among them: for the redemption of God's people, by Christ, from sin, Satan, the world, the law, death, and hell, the publishing of the Gospel, the effusion of the Spirit, and setting up of the Gospel dispensation, are greater works than these; and more and greater miracles were wrought by Christ than by Moses, or any prophet under the former dispensation. Though rather the sense is, that greater miracles would be shown, and done by Christ, than these he had now done, in curing a man of his disorder, who had had it eight and thirty years, and bidding him take up his bed and walk; such as raising Jairus's daughter to life, when dead, and the widow of Naim's son, when he was carrying to the grave, and Lazarus, when he had been dead four days:

that ye may marvel; this was not properly the end of these greater works shown to, and done by Christ, which were to prove his divine sonship, his proper deity, his true Messiahship, to confirm the faith of his followers in him, and for the glory of God; but this eventually followed upon them: some wondered at them, and believed in him; and others were amazed at them, and confounded by them.

Gill: Joh 5:21 - For as the Father raiseth up the dead, and quickeneth them // even so the Son quickeneth whom he will For as the Father raiseth up the dead, and quickeneth them,.... Which may be understood either spiritually of raising dead sinners from the death of s...

For as the Father raiseth up the dead, and quickeneth them,.... Which may be understood either spiritually of raising dead sinners from the death of sin, to a life of grace and holiness; and the rather, because it is expressed in the present tense "raiseth", and not "hath raised"; or naturally of raising those that are dead in a corporeal sense, and quickening them, as the widow of Sarepta's son by Elijah, and the Shunamite's son by Elisha:

even so the Son quickeneth whom he will; both in a spiritual sense, being the resurrection and the life, or the author of the resurrection from a moral death to a spiritual life, whose voice, in the Gospel, the dead in sin hear, and live; and in a natural sense, as in the above instances of Jairus's daughter, the widow of Naim's son, and Lazarus; and in the general resurrection, when at his voice, and word of power, all that are in their graves shall come forth, some to everlasting life, and some to everlasting damnation; and all this as he wills: he quickens, in a spiritual sense, whom he pleases, even as many as the Father has given him; and he will raise up to everlasting life, at the last day, whom he pleases, even as many as were made his care and charge, whom he has redeemed by his blood; and called by his grace. Now as the quickening of the dead is an act of almighty power, and this being exercised by the Son in a sovereign way, as is by his Father, it shows his proper deity, and full equality with the Father. The resurrection of the dead is here expressed by "quickening", as it frequently is by the Jews, who often speak of תהיית המתים, "the quickening the dead", for the resurrection; so the Targumist on Zec 3:8, "in the quickening of the dead", אחינך, "I will quicken thee"; see the Jerusalem Targum on Gen 29:26.

Gill: Joh 5:22 - For the Father judgeth no man // but hath committed all judgment to the Son For the Father judgeth no man,.... That is, without the Son; which is another proof of their equality: for that he does judge is certain; he is the Ju...

For the Father judgeth no man,.... That is, without the Son; which is another proof of their equality: for that he does judge is certain; he is the Judge of the whole earth; he is God that judgeth in the earth, or governs the world with his Son, who works together in the affairs of providence: he judged and condemned the old world, but not without his Son, who by his Spirit, or in his divine nature, went and preached to the spirits now in prison, then disobedient in the times of Noah; he judged and condemned Sodom and Gomorrah, but not without the Son; for Jehovah the Son rained, from Jehovah the Father, fire and brimstone upon those cities, and consumed them; he judged the people of Israel, and often chastised them for their sins, but not without his Son; the angel of his presence that went before them; he judges all men, and justifies and acquits whom he pleases, but not without his Son; but through his justifying righteousness, which he imputes to them; in doing which he appears to he a just judge, and to do right; and he will judge the world in righteousness at the last day by his Son, whom he has ordained; so as the Son does nothing without the Father, the Father does nothing without the Son, which shows perfect equality. The Jews had an officer in their sanhedrim, whom they called Ab Beth Din, or "the father of the house of judgment", to whom belonged the trying of causes, and of judging and determining them. Hence the Targumist on Son 7:4 says,

ואב בית דינא, "and the father of the house of judgment", who judgeth thy judgments, or determines thy causes, is mighty over thy people, &c.''

Whether there may not be some allusion here to this officer, I leave to be considered:

but hath committed all judgment to the Son; as the judgment, or government of his church and people, especially under the Gospel dispensation; and which he exercises by giving ordinances peculiar to it, such as baptism and the Lord's supper; and by enacting laws, and prescribing rules for the discipline of his house, over which he is as a Son; and by appointing proper officers under him, over his churches, to administer these ordinances, and see that these laws are put in execution, which he qualifies them for, by bestowing proper gifts upon them: and he exercises this judgment, by protecting and defending his people from all their enemies, so that they well safely under his government: as also the general judgment of the world at the last day, is committed to him; which affair will be managed by Christ, the Son of God, when he comes a second time; he will then raise the dead, that everyone may receive for the things done in his body, whether good or evil; he will gather all nations before him, and all shall stand before his judgment seat, both great and small; he will separate one from another, the sheep from the goats, and set the one on his right hand, and the other on his left; he will bring every work into judgment, with every secret thing, and show himself to be the searcher of the hearts, and the trier of the reins of the children of men, and will pass a most righteous and decisive sentence upon all: now for such a trust, and such a work as this, whether the particular government of the church, or the general judgment of the world, he would not be fit, was he not God equal with the Father; the thing he had suggested, and which he supports and maintains in this vindication of himself.

Gill: Joh 5:23 - That all men should honour the Son // even as they honour the Father // He that honoureth not the Son // honoureth not the Father which hath sent him That all men should honour the Son,.... This is the end of all judgment, and the exercise of all authority, and power being committed to him; namely, ...

That all men should honour the Son,.... This is the end of all judgment, and the exercise of all authority, and power being committed to him; namely, that he might have the honour given him by men that is due unto him:

even as they honour the Father; that the same honour and glory may be given to the one, as to the other, which must never have been done was he not equal with him, since he gives not his glory to another, Isa 42:8. Indeed, all men do not honour the Father as they should; the Gentiles, who had some knowledge of God, glorified him not as God; and the Jews, who had an external revelation of the one, true, and living God, which other nations had not, yet were greatly deficient in honouring him, which made him complaining say, "if then I be a father, where is mine honour?" Mal 1:6. And Christians, who are favoured with a clearer revelation still of the Father of Christ, are much wanting in giving him his due glory; but in common he is honoured, though in an imperfect manner; nor is there so much danger of his losing his honour, as of the Son's losing his; the reason is this, though the Son is in the form of God, and equal with him, yet by taking upon him the form of a servant, by becoming man, he has veiled the glory of his divine person, and made himself of no reputation; and by reason of this was reckoned by many, or most, as a mere man: wherefore, by agreement, that judgment, power, and authority, which equally belonged to the Father, and the Son, the exercise of it is put visibly and openly into the Son's hands, that he might have his due honour and glory from all men, whether they will or not: from true believers in him he has it willingly, by their ascribing deity to him, by putting their trust in him, by attributing the whole of their salvation to him, and the glory of it, and by worshipping him: and he will be honoured by all men at the last day; they will be obliged to do it; for all judgment being committed to him, and he being Judge of all, every knee shall bow to him, and every tongue shall confess that he is Lord, to his own glory, and to the glory of God the Father; see Isa 45:23.

He that honoureth not the Son; that denies his divine sonship, or his proper deity; that detracts from the dignity of his person or office; that shows no regard to him in point of salvation, or of obedience:

honoureth not the Father which hath sent him; they are so the same in nature and perfections, in power, will, affections, and operations; and their interests and honours are so involved together, that whatever dishonour is done to one, reflects on the other: and indeed, whatever is done in a way of disrespect to the Son, as incarnate, and in his office capacity, highly reflects on his Father, that sent him in the fulness of time, in human nature, to obtain eternal redemption for his people, according to a rule often expressed by the Jews, "a man's messenger is as himself"; See Gill on Mat 10:40.

Gill: Joh 5:24 - Verily verily, I say unto you // he that heareth my word // and believeth on him that sent me // hath everlasting life // and shall not come into condemnation // But is passed from death unto life Verily verily, I say unto you,.... Who am the Amen, the true and faithful witness: he that heareth my word; by which is meant the Gospel, and is so...

Verily verily, I say unto you,.... Who am the Amen, the true and faithful witness:

he that heareth my word; by which is meant the Gospel, and is so called, both because it is spoken by Christ, and first began to be spoken by him; and because he is spoken of in it; his person, office, and work, peace, pardon, righteousness, life, and salvation by him, being the sum and substance of it: and by "hearing" it is meant, not a bare external hearing it; for so it may be heard, and not understood; and it may be understood in a notional and speculative way, and yet the consequences hereafter mentioned may not follow: but an internal hearing it is here designed, so as to understand it spiritually, or to have an experimental knowledge of it; so as to approve of it, love, and like it; to distinguish it from that which is not his doctrine, and to feel the power of it on the heart, and yield the obedience of faith unto it: for faith in Christ himself, the sum and substance of the word of the Gospel, is hereby expressed; to which is joined faith in God his Father, they being equally the object of it; and which is introduced as a further proof of the equality in nature which is between them; see Joh 14:1;

and believeth on him that sent me; he does not say that believes on me, which might have been expected from him; but that believes on him that sent me, that is, on the Father; for as he that rejects Christ, and receives not his words, rejects and receives not him that sent him; so he that hears Christ's words, and receives him, and believes in him, receives and believes in him that sent him; and the same effects and consequences follow upon the one as on the other, upon hearing the word of Christ, as upon believing on the Father of Christ; and which is no inconsiderable proof of their perfect equality: for such a person that hears the one, and believes on the other,

hath everlasting life; not only in the purpose of God, and in the covenant of his grace, and in the hands of Christ, and in faith and hope; but he has a right unto it, and a claim of it, according to the declaration of the Gospel; and besides, has the principle of it in himself, the grace of God, which springs up into, is the beginning of, and issues in eternal life; he has also a meetness for it, and has the pledge and earnest of it, the Spirit of God, and shall certainly enjoy it:

and shall not come into condemnation; neither for original sin, though judgment has passed upon all men unto condemnation for it; nor for actual sins and transgressions: for though everyone deserves condemnation, yet were there as many sentences of condemnation issued out as sins committed, not one of them could be executed on such who are in Christ Jesus, as he that believes in him is openly and manifestatively in him: the reason is, because the death of Christ is a security against all condemnation; and whoever believes in him shall not be condemned, but saved; and though he may come into judgment, yet not into condemnation: he shall stand in judgment, and be acquitted by the righteousness of Christ, which he, by faith, receives as his justifying righteousness.

But is passed from death unto life; both from a moral death to a spiritual life, being quickened, who before was dead in trespasses and sins; and from under a sentence of condemnation, and eternal death, which as a descendant of Adam, and according to the tenor of the law of works, he was subject to, to an open state of justification, according to the tenor of the covenant of grace; the righteousness of Christ being revealed to him, and received by faith, and the sentence of justification passed upon his conscience by the Spirit; so that he who before, in his own apprehension, was a dead man in a law sense, is now alive to God, and secure from the second death, and being hurt by it.

Gill: Joh 5:25 - Verily, verily, I say unto you // the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live Verily, verily, I say unto you,.... With the same asseveration as before, and for the further illustration and confirmation of the same thing, occasio...

Verily, verily, I say unto you,.... With the same asseveration as before, and for the further illustration and confirmation of the same thing, occasioned by the last clause of the preceding verse, as well as improving upon the argument in Joh 5:21 for his equality with the Father, which he is still pursuing:

the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live; which may be understood either of a corporeal resurrection, and of some particular instances of it, which should shortly be; and of some persons who would be in the state of the dead, and to whom the voice of Christ would be attended with such power as to cause them to hear and live; as did Jairus's daughter upon his saying "Talitha Cumi", damsel arise, and the widow of Naim's son upon his saying, young man arise, and Lazarus, upon his calling to him, Lazarus come forth; and which is a full proof of his being equal to God that quickens the dead: or rather this is to be understood of a spiritual resurrection, and the rather, because this sense best agrees with the foregoing verse; and a corporeal resurrection is expressed in somewhat different words, and seems to be distinguished from this in Joh 5:28. And besides, the hour, or time of the resurrection of the above particular persons, was not strictly come; nor could they, with propriety, be said to be dead; to which may be added, that the phrase, "they that hear shall live", and none but them, best agrees with this sense: so then by the "dead" are meant such who are dead in trespasses and sins; who are separated from God, alienated from the life of God, and in whom the image of God is defaced; who are dead in all the powers and faculties of their souls, to that which is spiritually good; and are without spiritual breath, sense, feeling, and motion. And by "the voice" of Christ is intended his Gospel, which is a voice of love, grace, and mercy, of life and liberty, of peace, pardon, righteousness, and salvation by him; and which being attended with his power, is the means of quickening dead sinners; who may be said to hear it, when it comes not in word only, but in power, and works effectually in them; and is spirit and life, and the power of God unto salvation to them; when they receive it, understand, believe, and obey it: and such persons "shall live"; comfortably, pleasantly, and delightfully, a life of faith on Christ, a life of communion with him, and shall live eternally with him hereafter.

Gill: Joh 5:26 - For as the Father hath life in himself // so hath he given to the Son to have life in himself For as the Father hath life in himself,.... Is the living God, the fountain of life, and is the author of life to all living creatures; or rather has ...

For as the Father hath life in himself,.... Is the living God, the fountain of life, and is the author of life to all living creatures; or rather has eternal life in his mind, his heart, his counsel, and his covenant, and in his hands, for all his chosen ones, which seems to he the peculiar sense here:

so hath he given to the Son to have life in himself; he hath not only made the purpose of it in him, and given the promise of it to him; but even eternal life itself, he has put into his hands, and secured it in him for them, 1Jo 5:11, to give it to as many as he has given him: and he does give it to all his sheep, so that not one of them shall perish; which shows that he and his Father are one, though not in person, yet as in affection, will and power, so in nature and essence. The Son has life in himself, essentially, originally, and inderivatively as the Father has, being equally the living God, the fountain of life, and donor of it, as he; and therefore this is not a life which he gives, or communicates to him; but eternal life is what the one gives, and the other receives, according to the economy of salvation settled between them: and hence it is, that all that hear Christ's voice spiritually shall live eternally; for these words are a reason of the former, and confirm the truth of them, as well as show the equality of the Son with the Father, in that he is equal to such a trust, as to have eternal life committed to him.

Gill: Joh 5:27 - And hath given him authority to execute judgment also // because he is the son of man And hath given him authority to execute judgment also,.... Both in his church and kingdom, in the present state of things, and at the last day, when a...

And hath given him authority to execute judgment also,.... Both in his church and kingdom, in the present state of things, and at the last day, when all shall stand before his judgment seat: and that

because he is the son of man; truly and properly man; because though he was in the form of God, and equal to him, yet became man, and was in the form of a servant: and so reads the Ethiopic version, "because the Son of God is the son of man"; and therefore the authority of executing judgment, according to the council and covenant of peace, is committed to him; or that men might have a visible judge, or be judged by one in their own nature: agreeably the Persic version renders it, "because the Son himself is he who judges the sons of men"; or rather because he is that son of man spoken of in prophecy, especially in Dan 7:13; by whom is meant the Messiah, as the Jews themselves allow f, and who was not a mere man, but the man God's fellow; and so being omniscient and omnipotent, was equal to such a work, which otherwise he would not have been; See Gill on Joh 5:22. The Syriac version joins this clause to the beginning of Joh 5:28, and reads it thus, "because he is the son of man, marvel not at this"; let this be no obstruction to your faith of his quickening the dead, and having authority to execute judgment on all; since, though the son of man, he is not a mere man, but God over all, as what is next ascribed to him manifestly shows.

Gill: Joh 5:28 - Marvel not at this // for the hour is coming, in which all that are in their graves shall hear his voice Marvel not at this,.... Either at the cure of the man that had been diseased thirty and eight years, as some think; or at the Son of God being also th...

Marvel not at this,.... Either at the cure of the man that had been diseased thirty and eight years, as some think; or at the Son of God being also the son of man, as the Syriac version suggests; or rather at the dead hearing the voice of the Son of God, and living upon it; and at his having authority to execute judgment upon all, to govern and defend his own church and people, and in the last day acquit them, and to take vengeance on his and their enemies, both now and hereafter:

for the hour is coming, in which all that are in their graves shall hear his voice. This respects the general resurrection; for there will be a resurrection both of the just and unjust, of all that are in their graves; and though all that are dead are not in graves, or interred in the earth, as some are in the sea; yet, because the greater part are in graves, this phrase is chosen to express the universality of the resurrection: and this is also a proof of the resurrection of the same body; for what else are in the graves but bodies? and what else can come forth from them but the same bodies? and the time is hastening on when these bodies shall be quickened, and hear the voice of the Son of God; which whether the same with the voice of the archangel in 1Th 4:16; and whether an articulate voice, or a violent clap of thunder, which is the voice of God, or only the exertion of Christ's mighty power is intended, is not easy to determine, and may be needless to inquire. Certain it is, that this voice of Christ will be attended with almighty power, as the effect following upon it will show. The Jews observe g, that

"there are three things which do not come into the world but "by voices"; there is the voice of a living creature, as it is written, Gen 3:16, "in sorrow thou shalt bring forth children", and as it is written, Gen 30:22, "and God hearkened to her"; and there is the voice of rains, as it is written, 1Ki 18:41, "for there is a voice of abundance of rain", and it is written, Psa 29:3, "the voice of the Lord is upon the waters"; and קול תהיית המתים, "there is the voice of the resurrection of the dead", as it is written, Isa 40:3, "the voice of him that crieth in the wilderness";''

but that was the voice of John the Baptist. It will be the voice of the Son of God that will quicken and raise the dead.

Gill: Joh 5:29 - And shall come forth // they that have done good // unto the resurrection of life // and they that have done evil // unto the resurrection of damnation And shall come forth,.... Out of their graves, as Lazarus came forth from his at the word of command, and as the bodies of the saints did after the re...

And shall come forth,.... Out of their graves, as Lazarus came forth from his at the word of command, and as the bodies of the saints did after the resurrection of Christ, when their graves were opened:

they that have done good; which none of Adam's posterity naturally do, or can do of themselves: such are designed here who believe in Christ, which to do is the work of God, and the greatest and best of worlds; and without which it is impossible to please God in any; and indeed, whatever is not of faith is sin, and cannot be a good work: a good work is that which is done according to the will of God, from love to him, in faith, and with a view to his glory; and those that do such works shall come forth

unto the resurrection of life; that is, unto everlasting life, glory, and happiness; this is the first and better resurrection; and those that have part in it, over them the second death shall have no power. All shall rise to life, to an immortal life, so as never to die more; yet only good men shall rise to enjoy an happy and glorious life; which will lie in communion with God, angels, and saints, and in conformity to Christ, and in the everlasting vision of him:

and they that have done evil; who give up themselves to work wickedness; whose continual employment, and the business, series, and course of whose lives it is to commit sin; who are slaves unto it, and vassals of it, and are properly workers of iniquity; otherwise there is no man but what does that which is evil, and that daily: these shall come forth

unto the resurrection of damnation; that is, to everlasting damnation, shame, and reproach; they shall be condemned by the Judge of the whole earth, and shall be pronounced cursed; and shall be ordered to go into everlasting fire, and shall go into everlasting punishment; which will be a punishment both of loss and sense: they will lose, or be deprived of, the presence of God, and feel his wrath in their consciences. All will rise, but with a difference; the dead in Christ will rise first, in the morning of the resurrection, in the beginning of the thousand years, and therefore are here mentioned first; the rest the wicked, will not rise until the evening of that day, till the thousand years are ended, and therefore are spoken of last. The former will rise by virtue of union to Christ, the other by his power, and both at hearing his voice; the saints will rise with bodies glorious, powerful, and spiritual; and wicked men, though with bodies immortal, yet vile, and dishonourable: the one will rise to a life of joy and happiness that will last for ever, and which will be properly life; the other, though they will rise and live for ever, yet in misery and woe, and which will be the second, or eternal death; see a like distinction in Dan 12:2, to which there seems to be some, reference here. And he at whose voice all this shall be, must be equal to God.

Gill: Joh 5:30 - I can of mine own self do nothing // as I hear, I judge // and my judgment is just // because I seek not mine own will, but the will of the Father which hath sent me I can of mine own self do nothing,.... This is the conclusion of the matter, the winding up of the several arguments concerning the Son's equality to ...

I can of mine own self do nothing,.... This is the conclusion of the matter, the winding up of the several arguments concerning the Son's equality to the Father, and the application of the whole to Christ. He had before been chiefly speaking of the Son, in relation to the Father, as if he was a third person; but now he applies what he had said of the Son to himself: and it is as if he had said, I am the Son that can do nothing separate from the Father, and contrary to his will, but do all things in conjunction with him; who sees all that he does, by being in him, and co-operating with him, and do the selfsame. I am the Son to whom the Father shows, and by whom he does, all he does; and to whom he will show, and by whom he will do, as a co-efficient with him, greater works than what, as yet, he has done: I am the Son that quickens whom he pleases, and to whom all judgment is committed, and have the same honour the Father has: I am he that quickens dead sinners now, and will raise all the dead at the last day; and have authority to execute judgment on all mankind: and,

as I hear, I judge; not as he hears men, or, according to the evidence men will give one of another; for it is denied of him, that he will proceed in judgment in this manner, Isa 11:3, but as he hears his Father; for being in his bosom, and one with him, as he sees, and knows all he does, his whole plan of operations, and acts according to them; so he hears, knows, and is perfectly acquainted with all his counsels, purposes, and rules of judgment, and never deviates from them. Hearing here signifies perfect knowledge, and understanding of a cause; and so it is used in the Jewish writings, in matters of difficulty, that come before a court of judicature h:

"there were three courts of judicature; one that sat at the gate of the mountain of the house; and one that sat at the gate of the court; and another that sat in the paved chamber: they go (first) to that which is at the gate of the mountain of the house, and say, so have I expounded, and so have the companions expounded; so have I taught, and so have the companions (or colleagues) taught: אם שמעו, "if they hear", they say; (i.e. as one of their commentators explains it i, if they know the law, and hear, or understand the sense of the law; in such a case they declare what they know;) if not, they go to them that are at the gate of the court, and say (as before).--And, "if they hear", they tell them; but if not, they go to the great sanhedrim in the paved chamber, from whence goes forth the law to all Israel.''

Christ was now before the great sanhedrim, and speaks to them in their own language, and as a superior judge to them:

and my judgment is just; in the administration of the affairs of his church, which are done in the strictest justice; just and true are all his ways, as King of saints; and in the execution of the last judgment, which will be in righteousness and truth; the judgment he passes must be right, since it is according to that perfect knowledge he has of his Father's will, which is an infallible rule of judgment:

because I seek not mine own will, but the will of the Father which hath sent me; that is, he did not seek to gratify his own will, as distinct from his Father's, or in opposition to it; for he had no private end to answer, or separate interest, or advantage to pursue; and seeing therefore he acted according to his Father's will, and not his own, as contrary to that; his judgment must be just, and the sentence he passes right; since the will of God is indisputably such. The Vulgate Latin, and all the Oriental versions, the Alexandrian copy, and two of Beza's copies, leave out the word "father", without altering or hurting the sense at all.

Gill: Joh 5:31 - If I bear witness of myself // my witness is not true If I bear witness of myself,.... Which was not allowed any man to do; nor indeed is it proper that a man should be a witness in his own cause: and, ac...

If I bear witness of myself,.... Which was not allowed any man to do; nor indeed is it proper that a man should be a witness in his own cause: and, according to the Jewish canons, a man might not be a witness for his wife, because she was reckoned as himself.

"An husband is not to be believed in bearing witness for his wife, that had been carried captive, that she is not defiled, שאין אדם מעיד לעצמו, "for no man witness of himself" k.''

So likewise they say l,

"a city that is subdued by an army, all the priestesses (or priests' daughters) that are found in it are rejected (from the priesthood, as defiled); but if they have witnesses, whether a servant, or an handmaid, lo, they are to be believed; but no man is to be believed for himself: says R. Zechariah ben Hakatzah, by this habitation (swearing by the temple) her hand was not removed from my hand, from the time the Gentiles entered Jerusalem, till they went out: they replied to him, "no man bears witness of himself".''

Christ reasons here upon their own principles, and according to their sense of things, that should he bear witness of himself; then, says he,

my witness is not true, לא נאמן, not to be believed, or admitted as an authentic testimony: and so the Ethiopic version renders it, "is not credible"; not valid in law, or in such a court of judicature in which Christ now was; for, as according to the Jewish law, no man was admitted a witness for himself, so neither was anything established by a single testimony, but by the mouth of two or three witnesses, Deu 19:15. Christ's meaning is, that his testimony alone, his single witness, how true soever it was, would stand for nothing in their court; and therefore he would not insist upon it, but drop it; for "true" here, is not opposed to that which is "false", but to that which is not valid in law. Christ's testimony was true in itself; nor could it be any other, it coming from him, who is truth itself, the "Amen", and faithful witness; but being considered as an human testimony, and in his own cause, was not to be admitted as sufficient; and this he allows. From arguments, proving his equality with the Father, he passes to testimonies; and without ranking use of his own, he had enough to produce, and which were valid and authentic, and are as follow.

Gill: Joh 5:32 - There is another that beareth witness of me // and I know that the witness, which he witnesseth of me, is true There is another that beareth witness of me,.... Meaning not his Father, who is another, and a distinct person, from him, as the Spirit is another com...

There is another that beareth witness of me,.... Meaning not his Father, who is another, and a distinct person, from him, as the Spirit is another comforter; and both distinct testifiers from him, as well as of him. This is indeed the sense of some interpreters; but the Father is particularly mentioned in Joh 5:37; and the thread of the discourse, and the climax, or gradation, here used, show, that it is to be understood of "another man", as Nonnus paraphrases it; of John the Baptist, who is spoken of by name in the next verse, as a witness; and then a greater than he, the works of Christ, and then the Father:

and I know that the witness, which he witnesseth of me, is true; for John was now alive, though in prison, and continued to bear a testimony to Christ; and therefore he speaks of him as now bearing witness of him, and abiding by that which he had bore; and Christ knew not only that what he testified of him was true in itself, but that his testimony was a valid and authentic testimony, with the generality of the Jews; who held John to be a prophet, and looked upon him as a man of great probity and integrity, and whose word was to be taken: nor indeed could the sanhedrim, before whom Christ now was, object to his character, nor to him as a witness; nor ought they, since they themselves had so judged of him, as appears by their message to him, which Christ next fails not to take notice of.

Gill: Joh 5:33 - Ye sent unto John // and he bare witness unto the truth Ye sent unto John,.... The sanhedrim at Jerusalem made a deputation of priests and Levites to him, to know who he was, whether the Messiah, or Elias, ...

Ye sent unto John,.... The sanhedrim at Jerusalem made a deputation of priests and Levites to him, to know who he was, whether the Messiah, or Elias, or that prophet, Joh 1:19. Now had they not looked upon him, from what they knew of him, or from the character they had of him, as a faithful witness, they would never have shown him so much respect, and have been at so much pains, and charge, as to send such a body of men so far unto him, as from Jerusalem to beyond Jordan; which circumstance our Lord improves in favour of this evidence he produces:

and he bare witness unto the truth; to Christ, who is the truth itself; and to the truth of his person, and office; to his dignity, and eternity, as being before him, though coming after him; and to his divine sonship, the thing now in debate, declaring, that he was the Son of God; and to his office, as Mediator, pointing to him as the Lamb of God, who, by his blood, and sacrifice, takes away the sins of men. The Ethiopic version reads by way of interrogation, "did not you send unto John?" &c.

Gill: Joh 5:34 - But I receive not testimony from man // but these things I say, that ye might be saved But I receive not testimony from man,.... He stood in no need of an human testimony, nor did he rest the truth of his deity and divine sonship thereon...

But I receive not testimony from man,.... He stood in no need of an human testimony, nor did he rest the truth of his deity and divine sonship thereon: he had other and greater testimonies to produce; as he needed not that any man should testify of man to him, he had no need that any man should testify of him; and if the testimony of men was received, as this of John could not well be objected to, the testimony of God is greater, and which he had; and therefore should not have mentioned John's for his own sake:

but these things I say, that ye might be saved; that is, he produced this testimony of John, who was a person of so great a character among them, that they might be induced by it to believe in him as the Messiah; and so be saved from that ruin and destruction, that would come upon their nation, city, and temple, for their rejection and disbelief of him.

Gill: Joh 5:35 - He was a burning and a shining light // and ye were willing for a season // to rejoice in his light He was a burning and a shining light,.... He was not that light, the famous light, the Messiah, the sun of righteousness; yet he was the "phosphorus",...

He was a burning and a shining light,.... He was not that light, the famous light, the Messiah, the sun of righteousness; yet he was the "phosphorus", the forerunner of that light, and was himself a very great one: he had much light himself into the person and office of the Messiah; in the doctrines of faith in Christ, and repentance towards God; in the Gospel dispensation, and in the abolition of the Mosaic economy; and gave great light to others, in the business of salvation, and remission of sins, and was the means of guiding the feet of many in the way of peace. His light of pure doctrine, and of an holy and exemplary conversation, shone very visibly, and brightly before men; and he burned with strong love and affection for Christ, and the souls of men; and with flaming zeal for the honour of God, and true religion, and against all sin and profaneness, which he was a faithful reprover of, and for which he lost his life. It was common with the Jews to call their doctors, who were famous for their knowledge, and holiness of life, lights, burning lights, and shining lights; or in words which amount to the same. So R. Simeon ben Jochai is often called in the book of Zohar, בוצינא קדישא, "the holy light"; and particularly it is said of him m,

"R. Simeon, כבוצינא דשרגא דאדליק, is as "the lamp of light which burns above", and "burns" below; and by the light which burns below all the children of the world are enlightened: woe to the world, when the light below ascends to the light above.''

So R. Abhu is called בוצינא דנהורא, "the lamp of light" n: and it is o said of Shuah, Judah's father-in-law, that he was בוצינא דאתרא, "the light of the place"; that is, where he lived. The gloss on the place says, he was a man of note in the city, and enlightened their eyes; and it is very frequent with them still, when they are praising any of their doctors, to say of him, he was המאור הגדול, "a great light", who enlightened the eyes of Israel, and in whose light the people walked p; so among the philosophers, Xenophon, and Plato, are called duo lumina q, "two lights"; See Gill on Mat 5:14;

and ye were willing for a season, or "for an hour",

to rejoice in his light; or "to glory in it", or "boast of" it, as the Syriac and Persic versions render it. When John first appeared among them, they were fond, and even proud of him; they gloried in him, that a man of such uncommon endowments, and of such exemplary holiness, was raised up among them; and hoped that he was the Messiah, or Elias, that was to come before him; and pleased themselves, that times of great outward honour and prosperity were hastening: wherefore they flocked about him, and many of the Pharisees and Sadducees attended his ministry, and would have been baptized by him; but when they found that he was not the Messiah, nor Elias, nor that prophet, but bore a testimony to Jesus of Nazareth, that he was the Messiah; and ran counter to their notions of a temporal kingdom, and of birth privileges, and their own righteousness; and threatened them with ruin, and destruction, both in this world, and that which is to come, in case of their impenitence and unbelief; they grew sick of him, and said he had a devil, and rejected the counsel of God he declared, and despised his baptism. Such was their fickleness and inconstancy, which Christ here tacitly charges them with. They were like the stony ground hearers, and like some of the Apostle Paul's admirers among the Galatians, who at first could have plucked out their eyes for him, but afterwards became his enemies for telling them the truth.

Gill: Joh 5:36 - But I have greater witness than that of John // for the works which the Father hath given me to finish // the same works that I do, bear witness of me, that the Father hath sent me But I have greater witness than that of John,.... The Vulgate Latin, and Ethiopic versions read, "greater than John", but wrongly; for the testimonies...

But I have greater witness than that of John,.... The Vulgate Latin, and Ethiopic versions read, "greater than John", but wrongly; for the testimonies of Christ's works, and of his Father, are not compared with John himself, but with his testimony; and the sense is, that Christ had a greater witness than the witness of John; and so it is expressed in the Persic version: and his meaning is, that he had no need to insist upon John's testimony; he had other, and greater witnesses to produce:

for the works which the Father hath given me to finish; such as the preaching of the Gospel, the fulfilling of the law, and the redemption of his people; all which were appointed by his Father, and given him to do, and which he completely finished. The whole Gospel came, and was published by Jesus Christ, and the law was entirely fulfilled by him; and the work of man's salvation was finished by him, and these bear witness to the truth of his deity, and divine sonship; for none but the Son of God could have done these things. The Ethiopic version reads in the singular number, "this work which my Father hath given me", &c. and if it was a single work that is referred to, the work of redemption bids fair to be it. But, these works include not only what Christ did on earth, in his state of humiliation, but what he has done since, and will do; which his Father has given him to finish, and he has finished, or will finish them; such as the resurrection of himself from the dead, the effusion of the gifts and graces of the Spirit, the spreading and succeeding his Gospel in the world, the conversion of his redeemed ones, the gathering in the fulness of the Gentiles, and the conversion of the Jews, the destruction of antichrist, the resurrection of all the dead, and the judgment of the whole world. Though more especially his miracles are here intended, and which, and not his mediatorial works, were demonstrations and proofs to men of his divine sonship; see Mat 14:33;

the same works that I do, bear witness of me, that the Father hath sent me; and that he was in the Father, and the Father in him; or that they were one in nature, and equal in power and glory, Joh 10:30.

Gill: Joh 5:37 - And the Father himself, which hath sent me // hath borne witness of me // ye have neither heard his voice at any time, nor seen his shape And the Father himself, which hath sent me,.... Not only the works he gave him to do, and which he did, but he himself in person: hath borne witnes...

And the Father himself, which hath sent me,.... Not only the works he gave him to do, and which he did, but he himself in person:

hath borne witness of me; not only in the writings of Moses, and the prophecies of the Old Testament, but by an audible articulate voice from heaven, at the time of Christ's baptism, Mat 3:17; which was a full testimony of the sonship of Christ, and of the Father's well pleasure in him; and which was repeated at his transfiguration on the mount, Mat 17:5; and the sonship of Christ is the grand thing which the three that bear record in heaven, the Father, the Word, and the Holy Ghost, testify of, 1Jo 5:7;

ye have neither heard his voice at any time, nor seen his shape; for the voices that were heard, and the forms that were seen under the Old Testament dispensation, from the first of this kind in Eden's garden, to the incarnation of Christ, which are ascribed to God, or to a divine person, were either by the ministry of angels, or they were voices uttered by the Son of God, or forms assumed by him, who often appeared in an human form, as a prelude of his incarnation; so that it was unusual, and wonderful, and remarkable, that the Father should bear a testimony to the sonship of Christ by a voice from heaven; and which therefore ought to be attended to, and received as a sufficient and valid testimony.

Gill: Joh 5:38 - And ye have not his word abiding in you // for whom he hath sent, him ye believe not And ye have not his word abiding in you,.... Which some understand of Christ himself, the Logos, or word: who, though he was now with them, being made...

And ye have not his word abiding in you,.... Which some understand of Christ himself, the Logos, or word: who, though he was now with them, being made flesh, and dwelling among them, yet would not long continue with them: though rather this designs the written word, or the Scriptures of truth; and especially that part of them, which contains prophecies concerning the Messiah, which did not dwell in them richly, nor they dwell in their meditation on them, as was requisite. Or rather, it may intend that word of God expressed in the testimony he bore to the sonship of Christ at his baptism, by a voice from heaven, which made no lasting impression upon the minds and hearts of the Jews that heard it; as appears by what follows:

for whom he hath sent, him ye believe not; meaning himself; for if they had had either a due regard to the sacred oracles, or to that voice from heaven at his baptism, they would have received and embraced him as the Messiah, and sent of God, and not have disbelieved and rejected him, as now they did.

Gill: Joh 5:39 - Search the Scriptures // for in them ye think ye have eternal life // and they are they which testify of me Search the Scriptures,.... The writings of Moses, and the prophets, which were of divine inspiration and authority, and are often appealed unto by Chr...

Search the Scriptures,.... 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 Mat 2:4;

for in them ye think ye have eternal life; 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

"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.''

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:

and they are they which testify of me; 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.

Gill: Joh 5:40 - And ye will not come to me // that ye might have life And ye will not come to me,.... Which is to be understood, not of a corporeal coming to him; for many of the Jews did come to him in this sense; some ...

And ye will not come to me,.... Which is to be understood, not of a corporeal coming to him; for many of the Jews did come to him in this sense; some for one thing, and some for another; some for the loaves, that they might eat and be filled; some to see his miracles, and others to partake of the benefit of them; some to hear him preach, and others to catch and cavil at what they could: nor is bare coming to hear Christ preached, or an outward attendance on, and submission to his ordinances, such a coming to him as is here designed; for with these eternal life is not connected: bodily exercise profiteth not in this way; but a spiritual coming to Christ, or a coming to him by faith is here meant; in which sense the phrase is frequently used in this Gospel, especially in the next chapter; see Joh 6:35; and those who come aright to Christ, come to him as the alone, able, suitable, and sufficient Saviour; and in themselves as sinners, and ready to perish; and as such they are received by him with a welcome: but these men did not see themselves as such; nor did they see any need they had of coming to Christ; for they thought they had eternal life elsewhere: and such were their ignorance of themselves and Christ; and such their prejudices against him; and such the depravity, perverseness, and stubbornness of their wills, that they had no inclination, desire, and will to come to Christ, any more than power; which is an argument against, and not for the free will of man, unless it be to that which is evil: and this perverseness of their wills to come to Christ, when revealed in the external ministry of the word, was blameworthy in them, since this was not owing to any decree of God, but to the corruption and vitiosity of nature; which being blameworthy in them, that which follows upon it must be so too; and it was the greater aggravation of their sin, that they had the Scriptures which testified of Christ, and pointed at him as the way of life, and yet would not come to him for it:

that ye might have life; that is, eternal life, as is expressed in the foregoing verse, and is so read here in Beza's old copy, in the Syriac, Arabic, and Persic versions. This is in Christ, not only the purpose and promise of it, but that itself: he has the disposal of it, gives the right unto it, and a meetness for it, with all the comforts arising from it, and all the promises and blessings relating to it; and all that come to Christ by faith may, and shall have it: this is the will of the Father, the end of his giving of Christ, and of his mission and coming into the world, and is inseparably connected with believing in him.

Gill: Joh 5:41 - I receive not honour from men. I receive not honour from men. Not but that honour from men was due to Christ; and it becomes all men to honour him, as they do the Father; and he doe...

I receive not honour from men. Not but that honour from men was due to Christ; and it becomes all men to honour him, as they do the Father; and he does receive honour and glory, and blessing from his saints, by their praying to him, praising him, believing in him, and serving him; but his sense is, that in asserting his equality with the Father, and in producing the testimonies he did, in proof of it, his view was not to obtain honour and applause among men, but to vindicate himself, and glorify his Father: nor did he say what he had just now said, about men's coming to him, with any such intention, to gather a party to him, to set up himself as a temporal king, in great pomp and splendour, and receive worldly homage and honour from men, as his subjects; for his kingdom was not of this world, and coming and subjection to him were things of a spiritual nature.

Gill: Joh 5:42 - But I know you // that ye have not the love of God in you But I know you,.... Being the omniscient God, he knew not only their persons, but their hearts, the thoughts of their hearts; what was in them, and wh...

But I know you,.... Being the omniscient God, he knew not only their persons, but their hearts, the thoughts of their hearts; what was in them, and what was wanting in them: particularly,

that ye have not the love of God in you; and which is not in any man's heart naturally; for the carnal mind is enmity to God; and men, by nature, are haters of him, and enemies in their minds to him, till this grace, which is a fruit of the Spirit, is implanted in them, in regeneration: love to God, is one of the weightier matters of the law, the Jews passed over; without which, all the actions of men signify nothing: this they made great pretensions to, and would have had it thought, that it was from love to God, that they sought to kill Jesus, for his violation of the sabbath, and making himself equal with God; but it was not from a delight in the sabbath, or from love to the Lord of it, but out of ill will to Christ, that they expressed such dissembled piety and false zeal: they were lovers of themselves, and not God; they were covetous men, and loved the world, and the things in it, which is inconsistent with the love of the Father; and besides, if they had loved him, they would have loved him that was begotten of him, and not sought to have killed him.

Gill: Joh 5:43 - I am come in my Father's name // and ye receive me not // if another shall come in his own name // him ye will receive I am come in my Father's name,.... Power and authority; by his consent, with his will, and according to a covenant with him: Christ came not of himsel...

I am come in my Father's name,.... Power and authority; by his consent, with his will, and according to a covenant with him: Christ came not of himself, of his own accord, by a separate power and will of his own, but was called, and sent, and came by mutual agree meat; and brought his credentials with him, doing the works and miracles which his Father gave him to finish:

and ye receive me not; notwithstanding this they rejected him as the Messiah, and would not receive him as such; yea, traduced him as an impostor, and a deceiver:

if another shall come in his own name; which some understand of Simon Magus, others of antichrist; rather the false Christs are intended, of whom our Lord speaks, in Mat 24:24, who would rise up of themselves, and not be able to give any proof of their mission; or do anything which might entitle them to the character of the Messiah, or Christ, a name they would take to themselves: and so the Ethiopic version reads, "if another shall come in my name"; saying he is Christ, or the Messiah:

him ye will receive; as thousands of them did receive Barchocab, the false Christ, who rose up some years after in Adrian's time; and even some of their greatest Rabbins, as particularly the famous R. Akiba, who was his armour bearer: and it is easy to observe, that though they were so backward to receive, and so much prejudiced against the true Messiah, they were always forward enough to embrace a false one: and indeed to follow any, that set up himself for a temporal deliverer of them; as the instances of Theudas, and Judas of Galilee, with others, show; see Act 5:36. And the true reason why they rejected Christ was, because he did not appear in outward pomp and glory, nor set up a temporal kingdom, or give out that he would deliver them from the Roman yoke.

Gill: Joh 5:44 - How can ye believe, which receive honour one of another // and seek not the honour that cometh from God only How can ye believe, which receive honour one of another?.... As the Scribes and Pharisees did, who were ambitious of honour and respect from one anoth...

How can ye believe, which receive honour one of another?.... As the Scribes and Pharisees did, who were ambitious of honour and respect from one another, as well as from the common people; doing all they did to be seen of men, and to gain applause among them: choosing the uppermost rooms at feasts, and chief places in the synagogues, and delighting in the pompous title of Rabbi, Rabbi; and were in expectation of the temporal kingdom of the Messiah, when they hoped to be advanced to places of great honour and profit; and all this was an hinderance to them from believing in Christ, who appeared in such an abject form, and made so mean a figure; whose doctrine was so unsuitable to their carnal minds, and whose followers were so poor and contemptible; and besides it was made a law among them, that those who professed him to be the Messiah, should be cast out of the synagogue: hence many who were convinced that he was the Messiah, durst not confess him, lest they should lose their honour and respect among men, which they preferred to the praise of God:

and seek not the honour that cometh from God only; or "from the only God", as the Vulgate Latin; or "from the one God", as the Syriac, Arabic, and Persic versions render it: the honour that comes from him is, that of being born of him; of being a son or daughter of his, having that new name, which is better than that of sons and daughters of the greatest princes on earth; of being made all glorious within, and clothed with gold of Ophir, with raiment of needlework, with the robe of righteousness, and garments of salvation; of being translated into the spiritual kingdom of Christ, and made kings and priests unto God by him; of being set on the same throne with Christ, having on a crown of life and righteousness, and enjoying a kingdom and glory; being heirs of God, and joint heirs with Christ; which honour all the saints have, or shall have, and which these men cared not for.

Gill: Joh 5:45 - Do not think that I will accuse you to the Father // there is one that accuseth you, even Moses, in whom ye trust Do not think that I will accuse you to the Father,.... To God the Father, as the Ethiopic version reads. The Syriac and Persic versions read by way of...

Do not think that I will accuse you to the Father,.... To God the Father, as the Ethiopic version reads. The Syriac and Persic versions read by way of interrogation, "do ye think that I will?" &c. Christ is no accuser of men; no, not of the worst of men; see Joh 8:10; he came not into the world to bring charges against men and condemn them, but to save them; to be an accuser is not agreeable to his characters of a Surety, a Saviour, an Advocate, and Judge: there were enough to accuse these persons of; as their perverseness and stubbornness, in not coming to Christ for life; their want of love to God; their rejection of him, though he came in his Father's name; their reception of another, that should come in his own name; their taking honour one of another, and not seeking the true spiritual and eternal honour, which God gives; but though he hints these things to them, he would not have them think that he accused them of them to the Father: the Jews have a notion, that when the Messiah comes, there will be accusations lodged against their doctors and wise men t.

"R. Zeira says, that R. Jeremiah bar Aba said, that in the generation in which the son of David shall come, there will be קטוגוריא בתלמידי חכמים, "accusations against the disciples of the wise men".''

And one of their writers u thus interprets, Dan 12:1,

"and at that time "shall Michael stand up"; he shall be as silent as a dumb man, when he shall see the holy blessed God contending with him, and saying, how shall I destroy a nation so great as this, for the sake of Israel? "and there shall be a time of trouble" in the family above, and there shall be "accusations" against the disciples of the wise men.''

However, there was no need for Christ to accuse them; for as it follows,

there is one that accuseth you, even Moses, in whom ye trust; by whom is meant, not Moses personally; for when on earth, he was a mediator between God and the people of Israel, and an intercessor for them; and since he has been in heaven, as the dead know not any thing, he knew nothing of their affairs; and when he was on the mount with Christ, his discourse with him turned upon another subject: but either the writings of Moses, as in Luk 16:29; or the doctrine of Moses, as 1Co 10:2; or rather the law of Moses, Mat 22:24. And in this the Jews trusted; they rested in it, and made their boast of it; and expected eternal life and salvation on account of their having it, and through their hearing it read every sabbath day, and by their obedience to it: and now sin being a transgression of the law, this same law brings charges against them, and accuses them of the breach of the several precepts of it, and pronounces them guilty before God; it curses and passes a sentence of condemnation on them, and according to it, will they perish eternally, without an interest in Christ; for their own righteousness by the law of works, will be of no avail to them; the law in which they trust for life, will rise up in judgment, and be a swift witness against them: so the Jews sometimes speak of the law, as witnessing against the people of Israel w.

Gill: Joh 5:46 - For had ye believed Moses // ye would have believed me // for he wrote of me For had ye believed Moses,.... The doctrine of Moses, and what he says in his writings: ye would have believed me; for there is an agreement betwee...

For had ye believed Moses,.... The doctrine of Moses, and what he says in his writings:

ye would have believed me; for there is an agreement between Moses and Christ; Christ is the end of the law of Moses, and in him is the accomplishment of his writings:

for he wrote of me; in the books written by him, Christ is spoken of, as the seed of the woman, that should bruise the serpent's head; as the seed of Abraham, in whom all nations of the earth should be blessed; as the Shiloh, to whom the gathering of the people should be; and as that prophet, who should be like unto himself, to whom the people of Israel should hearken; and he wrote many things typically of Christ; and indeed, the whole Mosaic economy was typical of Christ, as the epistle to the Hebrews shows: and therefore disbelieving Christ, was disbelieving Moses; who therefore would be an accuser of them, and a witness against them.

Gill: Joh 5:47 - But if ye believe not his writings // how shall ye believe my words But if ye believe not his writings,.... They believed them to be his writings, and that they were the word of God, and yet did not believe the things ...

But if ye believe not his writings,.... They believed them to be his writings, and that they were the word of God, and yet did not believe the things contained in them, respecting Christ; or did not see, and could not believe that they belonged unto, and were applicable to Jesus of Nazareth; and therefore it could not be supposed they would give credit to him, or his words:

how shall ye believe my words? not that Moses was greater than Christ, or rather to be credited than he; Moses indeed was faithful, but Christ was worthy of more honour and credit than he was; Moses was but a servant, but Christ was a son in his own house: but this is said with respect to the Jews, with whom Moses was in great veneration and esteem; and it was more likely they should regard what he should say, than what Jesus of Nazareth should, whom they despised.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Joh 5:1 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Joh 5:2 The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People coul...

NET Notes: Joh 5:4 The majority of later mss (C3 Θ Ψ 078 Ë1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an an...

NET Notes: Joh 5:5 Grk “who had had thirty-eight years in his disability.”

NET Notes: Joh 5:6 Grk “he.” The referent (the man) has been specified in the translation for clarity.

NET Notes: Joh 5:7 The word “there” is not in the Greek text but is implied.

NET Notes: Joh 5:8 Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (...

NET Notes: Joh 5:9 This is a parenthetical note by the author.

NET Notes: Joh 5:10 Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

NET Notes: Joh 5:11 Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

NET Notes: Joh 5:12 Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

NET Notes: Joh 5:14 Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however,...

NET Notes: Joh 5:15 Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

NET Notes: Joh 5:16 Or “harassing.”

NET Notes: Joh 5:17 “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be...

NET Notes: Joh 5:18 Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

NET Notes: Joh 5:19 What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the S...

NET Notes: Joh 5:21 Grk “the Son makes whomever he wants to live.”

NET Notes: Joh 5:22 Or “given,” or “handed over.”

NET Notes: Joh 5:23 Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “al...

NET Notes: Joh 5:24 Grk “and does not come into judgment.”

NET Notes: Joh 5:25 Grk “an hour.”

NET Notes: Joh 5:27 Grk “authority to judge.”

NET Notes: Joh 5:28 Grk “an hour.”

NET Notes: Joh 5:29 Or “a resurrection resulting in judgment.”

NET Notes: Joh 5:30 That is, “the will of the Father who sent me.”

NET Notes: Joh 5:32 To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems ...

NET Notes: Joh 5:33 John refers to John the Baptist.

NET Notes: Joh 5:34 Or “I do not receive.”

NET Notes: Joh 5:35 Grk “for an hour.”

NET Notes: Joh 5:36 Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the pr...

NET Notes: Joh 5:37 You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear th...

NET Notes: Joh 5:39 The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

NET Notes: Joh 5:41 Grk “from men,” but in a generic sense; both men and women are implied here.

NET Notes: Joh 5:42 The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeo...

NET Notes: Joh 5:43 Or “you will receive.”

NET Notes: Joh 5:44 Several early and important witnesses (Ì66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the ...

NET Notes: Joh 5:45 The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed y...

NET Notes: Joh 5:46 Grk “For if.”

NET Notes: Joh 5:47 Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

Geneva Bible: Joh 5:2 ( 1 ) Now there is at Jerusalem by the sheep [market] a ( a ) pool, which is called in the Hebrew tongue ( b ) Bethesda, having five porches. ( 1 ) T...

Geneva Bible: Joh 5:10 ( 2 ) The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry [thy] bed. ( 2 ) True religion is as...

Geneva Bible: Joh 5:17 ( 3 ) But Jesus answered them, My Father worketh hitherto, and I work. ( 3 ) The work of God was never the breach of the sabbath, and the works of Ch...

Geneva Bible: Joh 5:18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was ( c ) his Father, making himsel...

Geneva Bible: Joh 5:19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing ( d ) of himself, but what he ( e ) seeth the Father do...

Geneva Bible: Joh 5:21 ( 4 ) For as the Father raiseth up the dead, and quickeneth [them]; even so the Son quickeneth whom he will. ( 4 ) The Father makes no man partaker o...

Geneva Bible: Joh 5:22 For the Father ( g ) judgeth ( h ) no man, but hath committed all judgment unto the Son: ( g ) This word "judgeth" is taken by the figure of speech s...

Geneva Bible: Joh 5:24 ( 5 ) Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into conde...

Geneva Bible: Joh 5:25 ( 6 ) Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall l...

Geneva Bible: Joh 5:27 And hath given him ( i ) authority to execute judgment also, because he is ( k ) the Son of man. ( i ) That is, high and sovereign power to rule and ...

Geneva Bible: Joh 5:28 ( 7 ) Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, ( 7 ) All will eventually appear befo...

Geneva Bible: Joh 5:29 ( 8 ) And shall come ( l ) forth; they that have done good, unto the ( m ) resurrection of life; and they that have done evil, unto the resurrection o...

Geneva Bible: Joh 5:30 ( 9 ) I can ( n ) of mine own self do nothing: ( o ) as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of th...

Geneva Bible: Joh 5:31 If I bear witness of myself, my witness is not ( p ) true. ( p ) Faithful, that is, worthy to be credited; see (Joh 8:14).

Geneva Bible: Joh 5:33 ( 10 ) Ye sent unto John, and he bare witness unto the truth. ( 10 ) Christ is declared to be the only Saviour by John's voice, and infinite miracles...

Geneva Bible: Joh 5:35 He was a burning and a shining light: and ye were willing for ( q ) a season to rejoice in his light. ( q ) A little while.

Geneva Bible: Joh 5:42 But I know you, that ye have not the ( r ) love of God in you. ( r ) Love toward God.

Geneva Bible: Joh 5:45 ( s ) Do not think that I will accuse you to the Father: there is [one] that accuseth you, [even] Moses, in whom ye trust. ( s ) This denial does not...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Joh 5:8 - A Libation To Jehovah The Third Miracle In Johns Gospel Jesus saith unto him, Rise, take up thy bed, and walk.'--John 5:8. THIS third of the miracles recorded in John's Go...

Maclaren: Joh 5:17-27 - A Libation To Jehovah The Life-Giver And Judge But Jesus answered them, My Father worketh hitherto, and I work. 18. Therefore the Jews sought the more to kill Him, because...

MHCC: Joh 5:1-9 - --We are all by nature impotent folk in spiritual things, blind, halt, and withered; but full provision is made for our cure, if we attend to it. An ang...

MHCC: Joh 5:10-16 - --Those eased of the punishment of sin, are in danger of returning to sin, when the terror and restraint are over, unless Divine grace dries up the foun...

MHCC: Joh 5:17-23 - --The Divine power of the miracle proved Jesus to be the Son of God, and he declared that he worked with, and like unto his Father, as he saw good. Thes...

MHCC: Joh 5:24-29 - --Our Lord declared his authority and character, as the Messiah. The time was come when the dead should hear his voice, as the Son of God, and live. Our...

MHCC: Joh 5:30-38 - --Our Lord returns to his declaration of the entire agreement between the Father and the Son, and declared himself the Son of God. He had higher testimo...

MHCC: Joh 5:39-44 - --The Jews considered that eternal life was revealed to them in their Scriptures, and that they had it, because they had the word of God in their hands....

MHCC: Joh 5:45-47 - --Many trust in some form of doctrines or some parties, who no more enter into the real meaning of those doctrines, or the views of the persons whose na...

Matthew Henry: Joh 5:1-16 - -- This miraculous cure is not recorded by any other of the evangelists, who confine themselves mostly to the miracles wrought in Galilee, but John rel...

Matthew Henry: Joh 5:17-30 - -- We have here Christ's discourse upon occasion of his being accused as a sabbath-breaker, and it seems to be his vindication of himself before the sa...

Matthew Henry: Joh 5:31-47 - -- In these verses our Lord Jesus proves and confirms the commission he had produced, and makes it out that he was sent of God to be the Messiah. I. He...

Barclay: Joh 5:1-9 - "MAN'S HELPLESSNESS AND CHRIST'S POWER" There were three Jewish feasts which were feasts of obligation--Passover, Pentecost and Tabernacles. Every adult male Jew who lived within fifteen m...

Barclay: Joh 5:1-9 - "THE INNER MEANING" Certain scholars think this passage is an allegory. The man stands for the people of Israel. The five porches stand for the five books of the law. I...

Barclay: Joh 5:10-18 - "HEALING AND HATRED" A man had been healed from a disease which, humanly speaking, was incurable. We might expect this to be an occasion of universal joy and thanksgivi...

Barclay: Joh 5:19-20 - "THE FATHER AND THE SON" This is the beginning of Jesus' answer to the Jews' charge that he was making himself equal to God. He lays down three things about his relationshi...

Barclay: Joh 5:21-23 - "LIFE, JUDGMENT AND HONOUR" Here we see three great functions which belong to Jesus Christ as the Son of God. (i) He is the giver of life. John meant this in a double sense. He...

Barclay: Joh 5:24 - "ACCEPTANCE MEANS LIFE" Jesus says quite simply that to accept him is life; and to reject him is death. What does it mean to listen to Jesus' word and to believe in the Fa...

Barclay: Joh 5:25-29 - "DEATH AND LIFE" Here the Messianic claims of Jesus stand out most clearly. He is the Son of Man; he is the life-giver and the life-bringer; he wig raise the dead t...

Barclay: Joh 5:30 - "THE ONLY TRUE JUDGMENT" In the preceding passage Jesus has claimed the right of judgment. It was not unnatural that men should ask by what right he proposed to judge others....

Barclay: Joh 5:31-36 - "WITNESS TO CHRIST" Once again Jesus is answering the charges of his opponents. His opponents are demanding. "What evidence can you adduce that your claims are true?" ...

Barclay: Joh 5:37-43 - "THE WITNESS OF GOD" The early part of this section may be taken in two ways. (i) It may be that it refers to the unseen witness of God in a man's heart. In his first let...

Barclay: Joh 5:44-47 - "THE ULTIMATE CONDEMNATION" The scribes and Pharisees desired the praise of men. They dressed in such a way that everyone would recognize them. They prayed in such a way that e...

Constable: Joh 1:19--13:1 - --II. Jesus' public ministry 1:19--12:50 The first part of the body of John's Gospel records Jesus' public ministr...

Constable: Joh 5:1-11 - --4. The call of Peter, James, and John 5:1-11 (cf. Matt. 4:18-22; Mark 1:16-20) Luke's account of this incident is the longest of the three. Luke stres...

Constable: Joh 5:1-47 - --F. Jesus' second visit to Jerusalem ch. 5 "In chapters 1-4 the subject is described from the standpoint ...

Constable: Joh 5:1-9 - --1. The third sign: healing the paralytic 5:1-9 This third sign in John's Gospel signaled Jesus' identity and created controversy that followed. Partic...

Constable: Joh 5:10-18 - --2. The antagonism of the Jewish authorities 5:10-18 More than once Jesus used His Sabbath activities to make the Jews consider who He was (cf. Matt. 1...

Constable: Joh 5:19-29 - --3. The Son's equality with the Father 5:19-29 The preceding controversy resulted in Jesus clarifying His relationship to His Father further. Jesus pro...

Constable: Joh 5:30-47 - --4. The Father's witness to the Son 5:30-47 Jesus now returned to develop a theme that He had introduced previously, namely the Father's testimony to t...

College: Joh 5:1-47 - --JOHN 5 G. JESUS AND THE MAJOR JEWISH FESTIVALS (5:1-12:50) 1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem (5:1-47) The Healin...

McGarvey: Joh 5:1-47 - --P A R T  F I F T H. FROM SECOND PASSOVER UNTIL THIRD. TIME: ONE YEAR. XXXVII. JESUS HEALS ON THE SABBATH DAY AND DEFENDS HIS ACT. (At Feast-time ...

McGarvey: Joh 5:15-21 - -- LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A. D. 29.) Subdivision C. THE TWELVE TRY TO ROW BACK. JESUS WALKS UPON THE WATER....

Lapide: Joh 5:1-36 - --1-47 CHAPTER 5 After these things, &c . Observe, John here omits many things which Christ did in Galilee, but which Matthew records from the 4th t...

Lapide: Joh 5:36-46 - --er. 36.— But I have greater witness, &c.: i.e., than John's witness; greater in the sense of surer, more efficacious, that I am Messiah, the So...

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Tafsiran/Catatan -- Lainnya

Evidence: Joh 5:8 When your will is God’s will, you will have your will. CHARLES SPURGEON

Evidence: Joh 5:14 We once lay as feeble, fragile, and frail folk, helpless and hopeless, pathetically paralyzed by the devil—" taken captive to do his will" until Je...

Evidence: Joh 5:17 Jesus’ claims . Jesus was either God in human form, or a crackpot. There is no middle ground. In verses Joh 4:17-29 He said: Whatever He saw the...

Evidence: Joh 5:28 Jesus’ unique words : Jesus is saying that His voice will raise billions who have died. Psa 29:3-9 describes the powerful voice of God. See Joh 6...

Evidence: Joh 5:39 To see why sinners need to come to Jesus to have life, see Joh 3:7 and Eph 4:18 footnotes.

Evidence: Joh 5:47 For the Bible’s inspiration, see 2Ti 3:16 footnote.

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Pendahuluan / Garis Besar

Robertson: John (Pendahuluan Kitab) THE Fourth Gospel By Way of Introduction Greatest of Books The test of time has given the palm to the Fourth Gospel over all the books of the wor...

JFB: John (Pendahuluan Kitab) THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were bo...

JFB: John (Garis Besar) THE WORD MADE FLESH. (Joh 1:1-14) A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15) SAME SUBJECT CONTINUED. (Joh 1:16-18) THE BAPTIST'S TESTIM...

TSK: John (Pendahuluan Kitab) John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebed...

TSK: John 5 (Pendahuluan Pasal) Overview Joh 5:1, Jesus on the sabbath day cures him that was diseased eight and thirty years; Joh 5:10, The Jews therefore cavil, and persecute h...

Poole: John 5 (Pendahuluan Pasal) CHAPTER 5

MHCC: John (Pendahuluan Kitab) The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so ...

MHCC: John 5 (Pendahuluan Pasal) (Joh 5:1-9) The cure at the pool of Bethesda. (Joh 5:10-16) The Jews' displeasure. (Joh 5:17-23) Christ reproves the Jews. (v. 24-47) Christ's disc...

Matthew Henry: John (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Gospel According to St. John It is not material to enquire when and where this gospel was written; ...

Matthew Henry: John 5 (Pendahuluan Pasal) We have in the gospels a faithful record of all that Jesus began both to do and to teach, Act 1:1. These two are interwoven, because what he taught...

Barclay: John (Pendahuluan Kitab) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN The Gospel Of The EagleEye For many Christian people the Gospel according to St. John is the mos...

Barclay: John 5 (Pendahuluan Pasal) Man's Helplessness And Christ's Power (Joh_5:1-9) The Inner Meaning (Joh_5:1-9 Continued) Healing And Hatred (Joh_5:10-18) The Tremendous Claims ...

Constable: John (Pendahuluan Kitab) Introduction Writer The writer of this Gospel did not identify himself as such in the ...

Constable: John (Garis Besar) Outline I. Prologue 1:1-18 A. The preincarnate Word 1:1-5 B. The witness...

Constable: John John Bibliography Allen, Ronald B. "Affirming Right-of-Way on Ancient Paths." Bibliotheca Sacra 153:609 (Januar...

Haydock: John (Pendahuluan Kitab) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. JOHN. INTRODUCTION St. John, the evangelist, a native of Bathsaida, in Galilee, was the son ...

Gill: John (Pendahuluan Kitab) INTRODUCTION TO JOHN The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of th...

College: John (Pendahuluan Kitab) PREFACE INTRODUCTION Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in t...

College: John (Garis Besar) OUTLINE A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to bre...

Lapide: John (Pendahuluan Kitab) NOTICE TO THE READER. Gospel of John Intro ——o—— AS it has been found impossible to compress the Translation of the Commentary upon S. John...

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