John Chapter 5:1-46 by Mark Dunagan

Harmony of the Gospels John Chapter 5 ‘Between the incidents in Cana of Galilee (chapter 4) and His return to Jerusalem for the unnamed feast of 5:1, Jesus carried on a considerable ministry in Galilee. He returned to His home town Nazareth, preached in the synagogue, and was rejected (Luke 4), He called the four fishermen the second time and healed many (Matthew 4; Mark 1; Luke 5); He made a Galilean tour among great crowds (Matthew 4); He healed a leper (Matt. 8); a paralytic (Matt. 9); called Matthew (Matt. 9); and ran into controversies about eating and fasting (Matt. 9; Mark 2; Luke 5).’ (Butler p. 171)

John 5:1 ‘After these things there was a feast of the Jews, and Jesus went up to Jerusalem.’ ‘After these things’-we are not told how much time has elapsed between the events of this chapter and the previous chapter.

‘there was a feast of the Jews’Points To Note: A great deal of discussion exists concerning what ‘feast’ is under consideration in the above verse. The last feast mentioned was the Passover in John 2:13. Then chapter 4:35 seems to be a literal statement of fact, the events of that chapter had taken place 4 months prior to the harvest season, i.e. in the winter (around our December). It seems that we can rule out the feast of Purim. Which took place in March, and was not a pilgrim feast. ‘It was celebrated in the local synagogues where for that occasion the book of Esther was read amid great joy.’ (Hendriksen p. 189) Most believe that this unnamed Feast, was either Passover (one year later from 2:13), which means that about a year transpired from John 5:1 to John 6:4. Other popular choices are, Pentecost (50 days after Passover), and the Feast of Tabernacles, which took place in October. This expression, ‘feast of the Jews’, is used elsewhere in the Gospel of John to indicate either the Passover (6:4) or the feast of Tabernacles (7:2). The following chart you might find helpful:

MARCH

APRIL

MAY

OCTOBER

DECEMBER

First Year 27 or 30 A.D. Purim

Passover 2:13,23

Pentecost

Tabernacles

Dedication cf. 4:35

Second Year 28 or 31 A.D. Purim

Passover 5:1?

Pentecost 5:1?

Tabernacles 5:1?

Dedication

Third Year 29 or 32 A.D. Purim

Passover 6:4

Pentecost

Tabernacles 7:2,37

Dedication 10:22,23

During The Year 30 or 33 A.D. Purim

Passover 12:1; 13:1 19:14

Pentecost 2:1

‘Jesus went up’-In this chapter there will be no mention of His disciples. Morris notes, ‘Indeed John’s indefinite reference to “a feast” may be intended to convey as much (it may imply that it was not only for specific, outstanding feasts that Jesus went up.)’ (p. 299) Jesus wasn’t a bare minimum service type of guy. Jesus demonstrated the utmost respect for God and His law (Matthew 5:17-18). Jesus didn’t have the attitude that He could ignore the will of God, or that He didn’t need to be with other believers. The person who argues, ‘I don’t need to assemble with Christians, I can worship God out in the woods or at home just as well’, will find no support from the life of Jesus or the teachings of Jesus (Hebrews 10:25). Barclay notes, ‘John always shows us Jesus attending the great Feasts, for Jesus did not disregard the obligations which Jewish worship laid upon the people. To Jesus it was not a duty but a delight to worship with His own people.’ (p. 172)

John 5:2 ‘Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes.’ “Now there is in Jerusalem’-the word ‘is’ doesn’t necessary mean that John wrote this Gospel before the destruction of Jerusalem. It appears that this pool survived that destruction. Even those who lived long after the time of John, mention the existence of this pool. ‘As early as Eusebius, Bethesda is referred to as having double pools….A poorly made Hebrew inscription found at the site serves to indicate that the construction of the pools (that remain to this day) preceded the Hadrianic period since Hadrian 2

excluded Jews from Jerusalem after A.D. 135. The style of the architecture would suggest that the pools were built during the period of Herod the Great, or at least remodeled then. A church (building) was built over the pools in the Byzantine period (Fifth Century A.D.).’ 1

‘by the sheep gate’-‘probably called thus because through it many sheep were led for the purpose of being sacrificed in the near-by temple-court.’ (Hendriksen p. 189)

‘Bethesda’-(buh THEZ duh) (house of grace or mercy). Archaeologists have discovered two pools in the northeastern part of Jerusalem. ‘The shorter pool had five arches over it with a porch beneath each arch, corresponding to the description given in John 5:2.’ (Nelsons p. 151) ‘Some ancient manuscripts read Bethzetha instead of Bethesda. The word Bethzetha recalls the name of the district of Bethzada to the north of the second wall….Painstaking work had been done here….The remains of pillars around the area point to the “porches” of John 5:2.’ 2

‘having five porches’-Thus the reason for the name, ‘house of mercy’. These porches, or covered porticos protected the sick from the elements. ‘The five porches or covered colonnades were like a hospital, filled with a crowd of sufferers.’ (Lenski p. 361)

John 5:3 ‘In these lay a multitude of those who were sick, blind, lame, and withered, [waiting for the moving of the waters;’ ‘withered’-or paralyzed. People shrunken by disease (Mark 3:3; Luke 6:6), or possibly those who had suffered a stroke.

John 5:4 ‘for an angel of the Lord went down at certain seasons into the pool, and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.] Points To Note: 1. The above words in brackets are not found in some manuscripts. And yet it is clear from the context that they belong in the text. Without 5:4, 5:7 doesn’t make any sense. In addition, those who lived after the apostles, knew the verse. Tertuliian (about 145-220 A.D.), already shows that he knows this passage, “An angel, by his intervention, was wont to stir the pool at Bethesda. They who were complaining of ill health used to watch for him; for whosoever was the first to descend into these waters, after his washing ceased to complain.” 32. Some say that John is only citing a superstitious tradition that surrounded occasional bubbling of the water in this pool. But John doesn’t call it a tradition, and John doesn’t merely say that this is only The Biblical World, Charles F. Pfeiffer, p. 142. The Bible And Archaeology, J.A. Thompson, p. 341. 3 On Baptism V 1 2

something that the sick people believed. John doesn’t say, ‘For it was believed that an angel of the Lord…..’. 3. Jesus doesn’t rebuke this man for having hope in a superstition. Jesus doesn’t correct the man (which seems strange if this had been a myth, or false teaching). Compare with John 4:22. Evidence gained through archaeology, confirms that this pool was a place where people came to be healed. ‘Bethesda was clearly a resort for the infirm who hoped to find the cure for their sicknesses there….A miniature votive foot, dedicated by a certain Pompeia Lucilia, likely on the occasion of the restoration of an infirm foot, was found at Bethesda and is now in the Jewish museum at the Louvre.’ (The Biblical World, p. 142)

John 5:5 ‘And a certain man was there, who had been thirty-eight years in his sickness’ John 5:6 ‘When Jesus saw him lying there, and knew that he had already been a long time in that condition, He said to him, “Do you wish to get well?”’ ‘and knew that he had already been a long time in that condition’-Another indication of omniscience on the part of Jesus. Note that Jesus picks a very hard case.

“Do you wish to get well?”-At first sight this might sound like a cruel question to ask, or even a dumb question. But Barclay notes, ‘It is not so foolish a question as it may sound. The man had waited for thirty-eight years and it might well have been that hope had died, and left behind it a passive and dull despair. It might well be that…the man might be well content to remain an invalid, for, if he was cured, he would have to shoulder all the burden of making a living and accepting his own responsibilities again.’ (pp. 174175) This will not sound politically correct, but ‘Findlay reminds us that “an eastern beggar often loses a good living by being cured of his disease.”’ (Morris p. 303) In addition, from the comments that follow, it appears that this man may be blaming his condition on the fact that nobody is willing to help him (5:7). Jesus might be saying, ‘Are you willing to stop complaining, and be healed?’ And what a lesson is found in that thought! The world is filled with people who desperately hold on to some ‘hardship or affliction’ that has happened in their life, because it enables them to condemn everyone else for being hypocritical or insensitive.

John 5:7 ‘The sick man answered Him, “Sir, I have no man to put me into the pool when the water is stirred up, but while I am coming, another steps down before me.”’ “I have no man to put me into the pool”-apparently, he was unable to move, maybe he could crawl, but others always made it into the pool before him. If he had family and friends, it appears that they didn’t visit him that often. ‘The man does not regard Jesus as a possible Healer…He really needs some one to help him down (the pool is deep, and lacks a shallow end). Because he lacks such assistance he is always beaten by

someone else.’ (Morris p. 303) ‘It seems that the rule at the pool was, “Everyone for himself.”’ (Hendriksen p. 191-192) But note that Jesus refuses to join this man in his complaint. Jesus doesn’t say, ‘Yea, this is a dog-eat-dog world isn’t it, bunch of hypocrites, and so on…’ Tenney writes, ‘The reply revealed that the man was placing the blame for his condition on what somebody else had not done for him. He was bound by his circumstances and could rise no higher than a futile complaint. The paralysis of body was accompanied by a partial paralysis of will.’ (p. 105) How many of us act like this man? Jesus comes into our life and says, ‘Do you want to be healed from your sins?’ And then we offer all our excuses, all the things that people have done to us, all the injustices that we have experienced….We aren’t listening to Jesus are we!

John 5:8 ‘Jesus said to him, “Arise, take up your pallet, and walk.”’ “pallet”-‘a camp-bed, pallet, pad, or thin mattress.’ (Hendriksen p. 192) John 5:9 ‘And immediately the man became well, and took up his pallet and began to walk.’ ‘immediately’Points To Note: In contrast to the claims and practices of modern faith healers: 1. Nothing is said about this man believing in Jesus. There was no faith upon his part. In fact, this man didn’t even know the name of the person who had healed him (5:13). If people aren’t healed, it is not because the person to be healed lacked faith, but it is because the person pretending to heal, can’t! 2. The cure was complete and instant. The man took up his pallet and began to walk. The text doesn’t say, ‘He walked days or months later, he gradually arose, stumbled, and finally walked years later, at first he needed help, a cane, etc..’ 3. There was no elaborate ceremony or healing service, a special atmosphere wasn’t needed. ‘An invalid who had not walked in thirty-eight years arises to walk at once. There is no experimenting, no learning all over to walk again.'’(Butler p. 177) 4. Here is the true power of God, this is a miracle. When God heals someone, it is as if that person had never had the disease, as if those 38 years of illness, wear and tear upon the body had never happened.

Controversy ‘Now it was the Sabbath on that day.’ John 5:10 ‘Therefore the Jews were saying to him who was cured, “It is the Sabbath, and it is not permissible for you to carry your pallet.”’ 5

‘were saying to him who was cured’-Receiving a blessing from God often brings obligations. Jesus allows this man to be confronted. This miracle had brought this man back into the real world. In a sense, he had been sheltered from such controversies while at the pool.

“and it is not permissible for you to carry your pallet”-This man wasn’t breaking the Sabbath Law. For Jesus would have never commanded this man to do something, if such would have violated the will of God (Matthew 5:17-18). Jesus didn’t come to destroy the Law, rather He came to fulfill it. The actions of this man were violating the Jewish human interpretations and traditions, which they had attached to the Sabbath Day command. ‘On the return from Babylonian Exile, Nehemiah prohibited the carrying of any commercial burdens on the sabbath (Nehemiah 13:19,20), and the Pharisees concluded from this that nothing was to be picked up on the sabbath day. To enjoin this man from picking up his pallet would be comparable to forbidding one of us today to lift the covers of our bed or to move a chair!’ (Woods pp. 97-98) Commands concerning the Sabbath Day are found in Exodus 20:10; Numbers 15:32-36; Jeremiah 17:19-27; Nehemiah 13:15. Lenski notes that the reader should be able to note that the previous passages speak clearly ‘of doing business on the Sabbath and of working at common labor for gain…A glance is enough to show the difference between this sort of burden-bearing and that of the healed man carrying his bed…That was done for private gain, not being satisfied with six workdays, this was done for the Master’s praise. That was clearly forbidden, this Jesus himself, in perfect harmony with the law of Moses, commanded.’ (pp. 366-367) Points To Note: 1. It is becoming very popular to argue that Jesus did violate the laws concerning the Sabbath Day, because He was trying to demonstrate that there is a higher law than the any written commands of God. Such is ridiculous. Jesus didn’t have any problem with the will of God (Matthew 5:17-18). In fact, He maintained that salvation is inherently linked with following the will of God (Matthew 7:21; John 14:15), as well as grace. 2. The Pharisees were so concerned that people might violate the will of God, that they tried to prevent people from even getting close to violating it, by adding numerous rules and human traditions. Their attitude was, ‘We will prevent people from violating the Sabbath commands by saying that you can’t carry anythingperiod!’ 3. Notice that salvation isn’t found in being stricter than all others. Neglecting the commands of God, and making adding our own rules to such commands—are both manifestations of unbelief and a lack of trust in the wisdom of God, Who gave the command in the first place. Seeing that the goodness and eternal wisdom of God lies behind every command that He has ever given, we must learn that such commands do not need any improvement or fine-tuning. Barclay notes, ‘A man had been healed from a disease which, humanly speaking, was incurable. Anyone would have thought that this was a matter of joy and thanksgiving and rejoicing. But there were those who met the whole business with bleak and black looks……the Rabbis of Jesus’ day solemnly argued that a man was sinning if he carried a needle in

his robe on the Sabbath. They even argued as to whether he could wear his artificial teeth or his wooden leg.’ (pp. 177-178)

John 5:11 ‘But he answered them, “He who made me well was the one who said to me, “Take up your pallet and walk.”’ “He who made me well was the one….”-What a wonderful answer, it is both sincere and simple! It is not that the man is seeking to lay the blame on Jesus, but he thinks the Jews ought to see that if a Man was able to miraculously heal him, that same Man ought to be able to properly interpret the meaning of the Sabbath Day! ‘If he could heal me—then obviously, he knows what is proper to do on the Sabbath!’

John 5:12 ‘They asked him, “Who is the man who said to you, ‘Take up your pallet, and walk’?”’ John 5:13 ‘But he who was healed did not know who it was; for Jesus had slipped away while there was a crowd in that place.’ ‘did not know who it was’-Again, let us recognize that this man was healed, completely apart from faith in Jesus. In fact, this man didn’t even know Jesus’ name, much less His nature, i.e. the Son of God.

‘for Jesus had slipped away’-This is not a sign of cowardice, for He will confront the Jewish leaders in 5:16 and following. Notice that God expects us to stand on our own two feet. Jesus sent this healed man up against the religious leaders of the land.

‘while there was a crowd in that place’-Being the Sabbath Day, many Jews had come here, probably to visit sick friends and family members.

John 5:14’Afterward Jesus found him in the temple, and said to him, “Behold, you have become well; do not sin anymore, so that nothing worse may befall you.”’ ‘Jesus found him in the temple’-This man hadn’t forgotten his obligations to God. Instead of thinking, ‘I need to catch up on lost time and have all the fun I can’, this man was spending his new freedom in worshipping God.

‘do not sin anymore’-Some commentators see this as meaning that the cause for his paralysis had been reckless sins committed in his youth. Rather, it seems that Jesus is warning this man that a worse condition exists than even his 38 years of sickness. There exists a worse state than any physical illness (Hebrews 10:26ff). There is a disease that is far more serious than any physical disease, and there is a condition of pain and agony, which is far beyond any pain associated with the body. Literally, ‘do not keep on

sinning.’ Jesus understood grace better than all others, Jesus knows that grace will not cover habitual sin, or sins in which a person refuses to repent of (1 John 1:8-10).

‘so that nothing worse may befall you’-Jesus believed that hell was real! (Mark 9:43-48). Note that Jesus said some negative things, and from time to time, He used fear and pain as motivating factors. Too many people have the attitude that if a person contracts a serious and painful illness (cancer, AIDS, etc…) that such suffering virtually guarantees that such a person will be saved by God. The popular attitude that is often expressed, ‘They suffered so much in this life, surely God won’t allow them to suffer in the next life.’ In contrast, the message of Jesus to all such individuals, non-Christians are who suffering the terrible effects of some disease, is OBEY HIM! Because if you reject Him, suffering awaits you, which will make your present suffering seem insignificant in comparison!

John 5:15 ‘The man went away, and told the Jews that it was Jesus who had made him well.’ ‘told the Jews’-It doesn’t look like this man is trying to get Jesus in trouble. Rather, it looks like this man is trying to tell these leaders that Jesus healed Him. He wants to place credit where credit is due. ‘They asked, “Who is the man that said to you, “Pick up and walk?” But he answered, “It is Jesus who healed me”. He places the emphasis where it belongs; namely, on the healing, in which the Jews had shown so little interest.’ (Hendriksen p. 195) Woods notes, ‘It is likely, that in the simplicity of his heart, he thought that once these men knew the identify of him who had wrought such a wonderful miracle they would join with him in praising Jesus and in rejoicing in his powers.’ (p. 100)

John 5:16 ‘And for this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath.’ ‘persecuting’-habitually and continuously. Notice how the miracle was completely lost on these men. They didn’t see a man delivered from a life of misery, all they could see was Jesus, who was violating their traditions and human rules concerning the Sabbath Day. But nothing has really changed. The denominational world is filled with people who get upset when the words of Jesus are used to expose their human religious traditions. To this day people who profess to be the children of God, resent passages like Mark 16:16 or Matthew 7:13-14.

The following section of Scripture tremendously demonstrates the Deity of Jesus Christ. He is accused by the Jews of claiming to set Himself up as one who was equal with God. Here would have been the ideal time for Jesus to correct such an idea, if indeed, as some claim, Jesus wasn’t Divine. But Jesus preceded to reinforce the conclusion that the Jews had reached, that is, Jesus was claiming to be equal with God!

John 5:17 ‘But He answered them, “My Father is working until now, and I Myself am working.”’ “My Father”-The Jews will perceive that Jesus is claiming an unique relationship with the Father (5:18). A relationship, which other men did not have with God. Be impressed that Jesus knew who He was, not only early on in His public ministry, but early on in His life as well (Luke 2:49).

“is working”-The Jews had accused Jesus of breaking the Sabbath Day (5:18). Jesus responds, ‘If healing this man was a violation of the Sabbath Day, then you also need to accuse the Father of breaking the Sabbath Day.’ Points To Note: 1. ‘The Father causes the rain to fall, the sun to shine and the grain to grow on the Sabbath as well as on Monday or Friday (or any other day of the week).’ (Butler p. 182) 2. Let the reader be impressed that Jesus is not claiming that He is above keeping the Laws of God. His actions had not violated the Sabbath Day, but rather they had only violated the traditions of the Jews concerning that day. The Jewish leaders viewed the Sabbath Day in purely negative terms. In contrast, Jesus knew the true reason for the Sabbath, that is, to give the people of God a day of rest from wearisome toil. A day in which they could find rest in worshipping God and doing good deeds. ‘Jesus…by doing works of mercy and love, found genuine rest and peace in doing the will of the Father!’ (Butler p. 182) 3. Doing good deeds had always been right on the Sabbath Day (Matthew 12:11-12 ‘So then, it is lawful to do good on the Sabbath.’) 4. But selfishly trying to make an extra buck, get a leg up on my neighbor, and so on, had been condemned. 4. And Jesus is not appealing to some mystical or vague higher law, and neither is Jesus saying that God isn’t bound by His own laws. Lenski notes, ‘The point is that it is unthinkable that the Father and the Son or either of them, the very givers of the law, should ever break the law.’ (p. 375) 5. If their interpretation of what constitutes forbidden work on the Sabbath Day (for all work wasn’t forbidden-like religious and spiritual activity-Leviticus 23:37-38), was right, then God is condemned! Obviously, something is wrong with their interpretation. 6. This verse also makes it clear that when God ‘rested’ on the Seventh Day (Genesis 2:2), that verse doesn’t mean that God entered into a life of idleness and inactivity. ‘Jesus “repudiates the thought that the divine rest from Creation took the form of idleness” (Temple). The compassion of God (in sending the rain, keeping the universe functioning, and so on) must be reflected in compassion of God’s people.’ (Morris p. 309) Thus Plummer expresses the proper attitude concerning the Sabbath Day in the following statement, ‘to cease to do good is not to keep the Sabbath but to sin.’ (Morris p. 309)

“I Myself am working”-not working to break the Sabbath, or working to make an extra buck on this day. But rather, like the Father, performing good deeds, deeds of mercy, kindness, deeds which were helpful for mankind. Deeds that were saving lives.

John 5:18 ‘For this cause therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.’ ‘seeking all the more’’-‘It led them to unremitting efforts (continuous tense) to secure His death. For other references to attempts to kill Jesus cf. 7:19,25; 8:37,59…Up till now they had been “persecuting” him in a fairly mildly way. Now that they realized what His claims were they sought rather to kill him.’ (Morris p. 310)

‘He not only was breaking the Sabbath’-Violating their man-made traditions concerning it, and doing this on a regular basis. The words “breaking” and “calling” are both in continuous tenses. This was the habitual attitude and practice of Jesus, rather than just one isolated act. Points To Note: 1. This is something that Jesus was doing continually, i.e. healing people on the Sabbath (Luke 13:10-17). Those who claim that Jesus was actually breaking the Sabbath as God gave it, because of some higher unwritten law, must admit: a. God gives laws that contradict each other. b. Jesus was a habitual law-breaker. He didn’t just break the law one time when the situation absolutely demanded it, but He did so on a regular basis. c. The laws that God gives are not the highest standard of authority, and they are basically very impractical in real life. 2. In contrast, to what was said above on this topic, allow me to add the following comments: ‘take any and every work of either Father or Son, none break the Sabbath…we should misunderstand Jesus if we supposed that he already abrogated at least for himself, the divine regulations of the Sabbath law as God had given them to Israel. He does not mean that …he (Jesus) is free to disregard its regulations….The entire contention of Jesus was intended to uphold the divine Sabbath law in its full integrity against the Pharisaic traditions…, which defeated the very purpose of God’s Sabbath law. As the Son of God Jesus could and would not bow to these traditions or to any others the Pharisees had foisted upon the law. These “commandments of men”….As the Father repudiated them, so did Jesus, the Father’s Son.’ (Lenski p. 377)

‘making Himself equal’-‘The word “equal” in this verse comes from the Greek word “isos”. The Anglicized form of this word is used in the English language as a prefix meaning equal. Thus, an isosceles triangle is a triangle with two equal sides. Paul used the same word (isos) in Philippians 2:6 where Jesus, “existing in the form of God, counted not the being on an equality with God….”.’ (Butler p. 183)

‘with God’-‘Gives the Jews credit for more intellectual honesty than some of our modern “scholars”. The Jews at least understood Jesus’ claim of equality with God, and they saw the alternatives. Either Jesus was telling the truth (which was backed up by the miracle He had just performed) and must be worshipped as God, or He was a blasphemer worthy of death. Some of our modern “Doctors of Divinity” would have us believe Jesus’ claims for equality with God to be a philosophy evolving from the second century church.’

(Butler p. 182) Carefully note that Jesus didn’t say, ‘I once was equal with God.’ Jesus in the flesh (1:14) is STILL while upon the earth equal with the Father. He is still God, although He is housed in a human body.

Jesus Responds If they had misinterpreted Jesus’ comments, this would have been the ideal time for Jesus to say, ‘Wait a minute, you have misunderstand what I said.’ But if anyone then or today is looking for Jesus to backup or backtrack, they soon will be disappointed. In contrast, Jesus becomes even more aggressive in His claims.

John 5:19 ‘Jesus therefore answered and was saying to them, “Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner.”’ “Truly, truly”-‘Instead of in any way seeking to moderate his earlier statement (5:17) which had aroused the anger of the Jews, Jesus strengthens it by means of…the majestic introductory formula ‘ I most solemnly assure you’…’ (Hendriksen p. 198) ‘Yes, absolutely yes’ (Butler p. 184)

“the Son can do nothing of Himself, unless it is something He sees the Father doing”-The verse infers: 1. Jesus has constant communication and fellowship with the Father. 2. Jesus is equal with the Father, for only one who is Divine can perfectly imitate the actions of God. 3. Jesus is constantly aware of what the Father wants done. 4. He is one with the Father in purpose and desire (John 10:30) 5. In attacking Jesus, they were declaring war on God, they were accusing God of sin. ‘It is absolutely impossible that Jesus should ever break the law, including that of the Sabbath. It is absolutely impossible just because he is the Son…come to earth to carry out absolutely nothing but the Father’s will. If the Son, then, be charged by the Jews with breaking the Sabbath law, the charge would strike the Father himself.’ (Lenski p. 379) ‘It is not simply that He does not act in independence of the Father. He cannot act in independence of the Father. He can do only the things He sees the Father doing. There is a continual contemplation of the Father by the Son, an uninterrupted communion.’ (Morris p. 312)

John 5:20 “For the Father loves the Son, and shows Him all things that He Himself is doing; and greater works than these will He show Him, that you may marvel.” “For the Father loves the Son”-The tense here denotes a continual, habitual love. The Father never ceases to love the Son. ‘Now love ever gives. Love does not withhold. Thus the Father shows (again the tense is present denoting continuous action) the Son all the things He does.’ (Morris p. 313) The communication between Father and Son, is based upon an unbroken love between Father and Son.

“shows Him all things”-The communication between Jesus and the Father is complete and perfect in every way. This verse reveals, ‘The Father is not passive—He does not merely allow Jesus to discover what He can of the Father’s will.’ (Butler p. 184) From this verse we learn that if there is something that Jesus doesn’t know, it is because He has voluntarily chosen not to know (Matthew 24:36).

“greater works than these”-than healing the lame man. “will He show Him, that you may marvel”-The greater works would include raising people from the dead, His own resurrection, and the greater works in context, including the resurrection of all the dead, granting spiritual life to believers and condemnation to unbelievers. ‘that you may marvel’-‘In the case of the Jews and in the case of all unbelievers it will be (in many cases) empty marveling alone. The final exhibition of this marveling Paul describes when he tells us that at the name of Jesus every knee shall at last bow, Phil. 2:9 and 11.’ (Lenski p. 383) Many of these men would marvel, but they will not allow themselves to believe in Jesus and be saved.

John 5:21 “For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes.” “even so”-Which means that Jesus is equal in power with the Father. This verse also means that Jesus, like the Father, is a self-sufficient Being, depending upon absolutely nothing for His existence. He doesn’t need anything to live, rather, like the Father, He is the source of all physical and spiritual life (John 1:4; 5:26; Acts 17:25). This verse also begins to describe the “greater works” mentioned in 5:20. ‘The equality of work evidences the equality of Persons.’ (Lenski p. 384) Also note the expression “whom He wishes”, the Son is equally sovereign.

John 5:22 “For not even the Father judges anyone, but He has given all judgment to the Son.” “He has given all judgment to the Son”-See Acts 17:30-31; Matthew 25:31ff and 2 Corinthians 5:10. ‘the Father never acts alone (in separation from the Son) in pronouncing judgment, but has committed all judgment to the Son…Thus, the Father always works through the Son.’ (Hendriksen p. 199) The reader should note that the verse is not teaching that the Father has nothing to do with judging people, for Jesus had already said, that the Father and Son work together in perfect harmony, and that He does nothing of Himself (5:19). Rather, the Father does judge, but all judgment is done through Jesus. These men needed to realize that the person they were condemning, was their judge! ‘If the Son has authority to establish the church, to legislate its terms of entrance….He necessarily judges all who refuse His church.’ (Butler p. 185)

John 5:23 “in order that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.” “in order that”-These two are equal in essence (5:17,18) and works (5:19-22), therefore they must also be equal in honor or respect. Note it is the direct purpose of the Father that the Son have equal honor! Thus the person who doesn’t worship Jesus, cannot worship God. ‘What is done to one is done also to the other. The inherent dignity of the Son and His intimate relationship to the Father make the dishonoring of Him a very serious matter indeed.’ (Morris p. 315) In addition, saying that Jesus was merely a good man, a prophet, great teacher, or even an archangel, doesn’t cut it. ‘Those who reject Jesus as the Christ (whether Jew or Muslim) cannot honor the Father who sent Him (cf. John 8:24; 14:6).’ (Harkrider p. 35)

John 5:24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.” “hears My word”-‘My word’ stands for the whole message revealed through Jesus (John 12:48; 1 Corinthians 14:37). And of course, the word ‘hears’ means more than simply hears it preached. For many people hear who are never saved (Mark 16:16). The person who finds eternal life, hears and believes, which naturally includes obedience to the Word they hear. Notice that what Jesus speaks is nothing other than the message from the Father that sent Him.

“has eternal life”-will gain spiritual life and be in favor with God. And yet, eternal life can be forfeited (2 Tim. 2:11-12). The eternal life that we gain in this life is conditional. Just like a person ‘condemned already’ can change his condition by becoming a believer (John 3:18,36), a believer can become unfaithful.

“does not come into judgment”-is not in a state of condemnation (John 3:18). All will stand before God in judgment (2 Cor. 5:10), but the believer will hear praise at the judgment and not condemnation (Matthew 25:23; 34).

“has passed out of death into life”-Which means: 1. Everybody needs Jesus! Before a person encounters Jesus they are already condemned by their sins—this was true even of the Jewish people (Matthew 3:6). 2. No predestination here. We have a say whether we end up saved or condemned. 3. Death and life in the above passage are the realms of spiritual death or spiritual life. Note, one cannot move from the condition of being spiritually dead into the condition of spiritual life, without hearing and obeying the words of Jesus.

John 5:25 “Truly, Truly, I say to you, an hour is coming and now is, when the dead shall hear the voice of the Son of God; and those who hear shall live.” 13

“and now is”-The resurrection under consideration in this passage is a spiritual resurrection. Those who hear and obey the words of Jesus, will find spiritual life. The reader needs to be impressed that part of this spiritual resurrection is the act of baptism (Ephesians 2:1-6; Romans 6:1-5; Colossians 2:12-13).

“those who hear”-‘of course, means “hear with appreciation”, “take heed”.’ (Morris p. 318)

John 5:26 “For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself.” “has life in Himself”-A Self-existent Being (Acts 17:25). It seems obvious that only One who has eternal life inherently in Himself can give that life to others.

“even so He gave”-This doesn’t mean that there was a time when eternal life didn’t reside in Jesus (John 1:1-4). Rather, it has been designated that Jesus will be the only source of eternal life to sinful men. There will only be one Savior, all spiritual blessings will be found exclusively in a relationship with Jesus (Eph. 1:3). The Father has decreed, that all men and women who want a relationship with Him, must go through His Son (John 14:6; 1 John 5:11).

John 5:27 “and He gave Him authority to execute judgment, because He is the Son of Man.” “gave Him authority to execute judgment”-From the fact that Jesus is Divine (John 1:1), we could say the Jesus, from eternity possessed authority to execute judgment and has always had life in Himself. This passage, like the above passage is saying that the Father (with the full agreement of the Son and Holy Spirit) determined that in judging mankind, Deity would operate exclusively through Jesus. The three persons of the Godhead determined that He would die for our sins, He would be the Savior, and He would judge.

“because He is the Son of Man”-Compare with Daniel 7:13-14. In addition, Jesus became flesh (John 1:14), and faced the sort of trials that those in the flesh face (Hebrews 2:13-18; 4:14-16). This not only qualified Him as our High Priest, but as our judge. Jesus is not a judge who is out of touch with the realities of earthly life.

John 5:28 “Do not marvel at this; for an hour is coming, in which all who are in the tombs shall hear His voice,” “Do not marvel at this”-‘Stop marveling!’…This is Jesus’ way of telling His opponents to cease their unbelief, to grasp, accept and obey the truth that He is presenting. ‘Hence also Jesus states the great reason why these Jews should stop

marveling and start believing: lest at the judgment they be found among those that practiced the worthless things.’ (Lenski p. 396)

“in which all who are in the tombs”-Obviously, this is referring to the literal resurrection of all the dead. This verse infers: 1. All the dead will be raised, even the wicked. And all will be given new bodies—some fitted for life in the presence of God, and others fitted for an eternal hell. 2. Jesus will usher in the resurrection, it is at His voice that all will be raised. 3. Hence we must reject the Mormon idea that previously married women will be raised by the voices of their previous husbands.

“all who are in the tombs”-Everyone who has ever lived and died, including both the wicked and the righteous (5:29). Obviously then, the Premillennial doctrine, which has various resurrections of the wicked and righteous, separated by 1007 years is false. This verse also destroys the popular rapture theory, that Jesus is coming secretly and silently for all living and deceased Christians. Jesus plainly states that all the dead will be raised at the same time. There are other passages in this gospel where the resurrection of godly people is said to happen at the last day—and not 1007 years before the last day (John 6:3940,44).

“shall hear His voice”-Again we see the tremendous power of Jesus. His mere voice will raise all the dead. Man with all his technology can’t even raise a single dead person! Compare with 1 Thess. 4:16. The Second Coming, far from being silent, will be public and audible, as well as visible.

John 5:29 “and shall come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.” “those who did the good deeds”-Compare with Romans 2:6-11; 2 Corinthians 5:10. ‘It is idle, in the light of such plain affirmations as our Lord here, to insist as do many today that one’s actions are not conditions precedent to life hereafter.’ (Woods p. 108)

“resurrection of life”-resurrection that results in life with God. “resurrection of judgment”-judgment in the sense of condemnation. Note that only two classes exist. There isn’t a third category of people who are resurrected to temporary life or temporary condemnation. And evil deeds will condemn us—regardless of our motives or intentions.

John 5:30 “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.”

This verse restates the fact of Jesus’ oneness with the Father (5:19). The reason that His judgment is infallible, just and perfect, is because He always does the will of the Father. ‘As Wescott points out, Jesus’ judgment is absolutely just because He has no regard for His own will in any judgment, but He abides together within the will of the Father. Human judges often do not know how to judge justly. They may at times seek their own will or let their emotions rule instead of that which is just and right.’ (Butler p. 192) This is why the judgment rendered by Jesus at the last day will be true and final. Because He has no desire to do anything other than the will of God.

John 5:31 “If I alone bear witness of Myself, My testimony is not true.” “If I alone bear witness”-Now, Jesus’ testimony was true, regardless of whether any human being backed it up or not (John 8:14). Jesus is saying, ‘If I testify concerning myself, my testimony is not true in your estimation. In other words, “You will then immediately raise the objection, ‘You are testifying concerning yourself; hence, your testimony is not true.’”’ (Hendriksen p. 206) According to the Law of Moses, unsupported testimony was inadmissible as evidence in a court of law (Num. 35:30; Deut. 19:15). We should remember that Jesus’ testimony was always supported, seeing that He always spoke the will of the Father (5:30). Jesus may also be saying, ‘If I should testify to Myself as doing these works independently of God I would be a liar, for I can of Myself do nothing…The Jews had given indication that they expected Him to disclaim any equality with God….but this He could not do and remain true!’ (Butler p. 192)

John 5:32 “There is another who bears witness of Me, and I know that the testimony which He bears of Me is true.” “There is another”-Some say this “another” is John the Baptist (5:32), others say this is a reference to the Father (5:30). Woods notes that the tenses of the verbs in this verse point to the “another who bears witness” as being the Father. ‘The Father “witnesseth” (present tense), John “hath borne witness” (past tense). The Father’s testimony is ever present, that of John was a past event.’ (Woods p. 110)

John 5:33 “You have sent to John, and he has borne witness to the truth.” “You have sent to John”-They had sent representatives to investigate the claims of John (John 1:19ff).

“he has borne witness to the truth”-the truth is that Jesus is the Lamb of God, the Messiah. John repeatedly borne witness to the true nature of Jesus (John 1:19-36).

John 5:34 “But the witness which I receive is not from man, but I say these things that you may be saved.” 16

“is not from man”-Jesus didn’t exclusively depend upon even the testimony of John the Baptist. ‘ Jesus did not rest His claim merely on this testimony of man, but it was given so that they might be saved.’ (Harkrider p. 39)

“that you may be saved”-Notice how God is doing everything He can to assist people, even the enemies of His Son, in believing. ‘the Baptist’s testimony should greatly impress the Jews, for among them generally the Baptist was deemed a great prophet who spoke by revelation from God….Thus as ever when Jesus deals with his enemies, he holds out salvation to them.’ (Lenski p. 405) Jesus calls upon the testimony of John, not because it was His final argument, or even the most conclusive evidence that could be given, but rather, there might be some hostile hearts in this audience who would be convicted by John’s testimony.

John 5:35 “He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light.” “He was the lamp that was burning”-The word “was” may indicate that John is now dead or at least in prison. His work was past. Notice that Jesus likens John to a lamp. John wasn’t The Light, he was a lamp that wasn’t self-sufficient, as is Jesus (John 1:14; 8:12). The word “shining” seems to indicate John’s unwavering testimony. A lamp shows men the way. ‘John bore clear and consistent witness to Jesus.’ (Morris p. 327) And like a lamp, John eventually burned himself out. ‘John’s witness was costly to himself’ (Morris p. 327)

“willing to rejoice for a while”-‘Since Jesus’ audience had accepted John as unquestionably truthful and accurate, the logic of the situation demanded that they should believe his verdict concerning Jesus.’ (Tenney p. 108) ‘While that light was burning the Jews had rallied round him, and rejoiced in the prospect he held out to them of a coming divine intervention on behalf of Israel. But with many of them such rejoicing lasted only for a season. When faced with the austerity of John’s demands, as he struck at the roots of national privilege (Matthew 3), they said he was possessed (Matthew 11:18), and none of them came to his support when he was unjustly imprisoned and martyred.’ (Tasker pp. 88-89)

John 5:36 “But the witness which I have is greater than that of John; for the works which the Father has given Me to accomplish, the very works that I do, bear witness of Me, that the Father has sent Me.” “is greater than that of John”-The miracles that Jesus performed were the Father’s direct testimony, His stamp of approval on His Son (Acts 2:22; Hebrews 2:4; John 3:2). These miracles included the lame man that had been healed in this chapter.

John 5:37 “And the Father who sent Me, He has borne witness of Me. You have neither heard His voice at any time, nor seen His form.” “He has borne witness of Me”-This witness was found in the miracles (5:36). And we could also say, that through John the Baptist, God had given testimony, through the writings of the prophets and Moses, testimony had also been given (Luke 24:27).

“You have neither heard His voice at any time”-The Father’s voice had been heard at Jesus’ baptism (Matthew 3:17), and yet we don’t know specifically, who besides John had heard it. Jesus seems to be saying, that His enemies while seeing the miracles, didn’t perceive God’s testimony in them (like Nicodemus had 3:2 or the Samaritan Woman 4:29). These rulers, saw the miracles, and then had concluded, ‘The Devil must be doing these things’ (Matthew 12:24).

“nor seen His form”-and yet both the voice of God and the form of God could be seen in Jesus (John 14:9). ‘By their rejection of Jesus they rejected all true knowledge of the Father.’ (Harkrider p. 39)

John 5:38 “And you do not have His word abiding in you, for you do not believe Him whom He sent.” “And you do not have His word abiding in you”-This is the cause for their lack of spiritual perception which is described in the previous verse. Carefully note that a person can know a lot about the Bible, without believing what the Bible says. Jesus is talking to people who knew a lot about the Old Testament, and yet didn’t recognize the central figure of the Old Testament, i.e. Jesus. To have the word abiding in you, means that you are receptive to the word, eager to embrace whatever the word teaches, humble and tender, and ready to change when the word says that you need to change. Compare with John 8:31.

“for you do not believe Him whom He sent”-‘Can they who reject the ambassador when he arrives and presents his credentials (Jesus and His works) claim to honor the announcements which tell them of that ambassador’s arrival?’ (Lenski pp. 412413)

John 5:39 “You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me;” “You search the Scriptures”-This can’t be a command to search the Scriptures, for the Jewish leaders had been doing that already.

Points To Note: 1. One can pour over the Scriptures with the wrong attitude. One can learn a lot and yet have learned really nothing at all (2 Timothy 3:7). Barclay notes, ‘They read scripture, not to search for God and to listen to God, but to find arguments to support their own positions…They did not really love God; they loved their own ideas about God…They did not humbly learn…from scripture; they used scripture to defend a theology which they themselves had produced.’ (pp. 198-199) 2. There was eternal life to be found in the Scriptures (2 Timothy 3:15), but this life was inherently connected to how a person reacted to the Messiah. 3. Scripture only benefits the person who accepts Jesus Christ! We may read the Bible often, but if we are in rebellion to Christ, the Scriptures do not help us, rather, they testify against us. ‘Mere familiarity with the word does not of itself assure genuine belief in it.’ (Woods p. 112) 4. The Old Testament was a tremendous witness to Jesus, for these Scriptures had detailed His birth, lineage, the kind of life he would live and the death he would die (see Isaiah 53:1ff).

John 5:40 “and you are unwilling to come to Me, that you may have life.” “unwilling”-‘very definitely shows salvation to be more than a passive acceptance of a “sovereign, irresistible grace” of God. Jesus affirms the free will of man. Man is partially responsible for his own eternal destiny (cf. John 7:17; 8:44).’ (Butler p. 199) The Jewish rulers wanted eternal life, but they wanted it without Jesus—like a good number of people today. This verse infers that the Jewish leaders didn’t have life, even though they thought they had it. One isn’t saved by merely being sincere and believing that they are saved. These Jewish rulers sincerely believed that they were right with God.

John 5:41 “I do not receive glory from men” ‘I do not look to men for honor’ (NEB). Jesus isn’t trying to please men. Jesus isn’t irked with them, because of wounded pride. Barclay notes, ‘When people get up against us, when they opposed us, when they argue with us, when we argue back, what is our main feeling? Is it wounded pride? Is it the conceit that hates any kind of failure? It is anger? Is it annoyance?.’ (p. 200) Jesus isn’t upset with these men merely because they have criticized Him, rather, it is because they lack a love for God. ‘Let not these Jews imagine that Jesus is miffed because they do not honor him, that this is why he is scoring them so severely.’ (Lenski p. 417)

John 5:42 “but I know you, that you do not have the love of God in yourselves.” “but I know you”-another example of Jesus’ omniscience. Outward appearances can be very deceiving. People today can get involved heavily in Christianity without having

any real love for God. Here are men who had dedicated their lives to following the Word of God, who didn’t have any real love for God. Jesus didn’t have the attitude that every diligent student of the Scriptures must be sincere. ‘This is always the case where men’s religion is basically self-willed. The Jews had worked out their pattern of religion and tried to fit God into it.’ (Morris p. 332) Great sacrifices can be made in the name of God —without any real love for God (1 Corinthians 13:1-4).

“do not have the love of God in yourselves”-Despite their sacrifices (Luke 18:1112), religious garments (Matthew 23:5), long prayers in public (Matthew 6:1-4) and so on, they didn’t love God. Jesus is judging the motives of these men, in the eyes of some today He is committing the greatest sin of all, that is, questioning the honesty of another man’s heart.

John 5:43 “I have come in My Father’s name, and you do not receive Me; if another shall come in his own name, you will receive him.” “in My Father’s name”-by the authority of the Father, in complete harmony with the will of the Father, and with the Father’s personal testimony, that is, the miracles.

“if another shall come in his own name”-‘The German theologian, Schudt, quoting an earlier Jewish writer, says that at least sixty-four pretenders to the messiahship had been accepted by the Jews at one time or another, including Bar-Kocheba who deceived the chief officer of the Sanhedrin.’ (Woods p. 113) See Acts 5:34-37.

“in his own name”-‘with no other authority but himself’ (Bas) Points To Note: And nothing has changed. The words of Jesus are questioned, challenged and rejected, while the words of human religious leaders are welcomed, praised and unquestionably accepted—even by some who profess to be brethren. Some of our liberal brethren are beginning to question Mark 16:16, and yet they read with delight the latest popular book coming from the denominational world.

John 5:44 “How can you believe, when you receive glory from one another, and you do not seek the glory that is from the one and only God?” “glory from one another”-‘while you are for ever looking for one another’s approval’ (Phi). The Jewish leaders were caught up in a love for human praise (Matthew 6:1-4; 23:5ff). Notice that true faith is impossible as long as one desires the praise of men more than the praise that comes from God. Wanting to be respected by men can be a barrier to seeing the truth. Professors and scholars often fall into this very trap. Respect from their peers starts becoming more important than God’s truth. ‘So our skeptic scientists, our “critic” theologians…and others like them, still shower honors, titles, laudations, offices,

and emoluments upon each other, boosting their own pride in themselves and in each other while “the real glory from the only God” they do not even seek.’ (Lenski p. 422)

John 5:45 “Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope.” “Do not think”-‘The one who proved them to be in error was the very one they claimed to be serving (John 9:28). Moses wrote about the Messiah (Deut. 18:15-18; Genesis 3:15; 12:3; 22:18; 49:10; Numbers 24:17).’ (Harkrider p. 39) They might think that in ignoring Jesus, they could ignore His sharp comments. But their esteemed Moses was already condemning them for their unbelief in the One whom he had predicted. In fact Moses had pronounced a curse, even upon Jewish people who rejected this Person (Deut. 18:15, 19). Jesus doesn’t need to condemn these Jews, for what Moses wrote is already doing a good job at that.

John 5:46 “For if you believed Moses, you would believe Me; for he wrote of Me” John 5:47 “But if you do not believe his writings, how will you believe My words?” Points To Note: 1. The Old Testament and the New Testament are inherently connected. One cannot believe the New Testament, if they reject the inspired status of the Old Testament. 2. One cannot truly believe in Jesus, if they can’t accept that the Scriptures are the Word of God. 3. ‘That which had been the greatest privilege of the Jews had become their greatest condemnation…knowledge had been given to the Jews; and that knowledge they had failed to use had become their condemnation…Responsibility is always the other side of privilege.’ (Barclay pp. 201-202) (See Romans 3:1-4). 4. “He wrote”—Moses! Let the critics who repudiate the Mosaic authorship of the Pentateuch (Genesis through Deut), face this authoritative declaration of Jesus. It is worth more than all the so-called “research” that has ever been put forth and it stands over against these critics….Not only does Jesus say, “Moses wrote”; he now adds, “Moses’ writings,” placing a double seal of authorship and truth on the Pentateuch.’ (Lenski pp. 425,427)