John 5

John 5:1-16

We have in this chapter a miracle and a sermon. 1. The miracle was the cure of an impotent man, that had been disguise thirty-eight years, ver. 1-16. 2. The sermon was Christ’s vindication of himself before the Sanderim, when he was prosecuted as a criminal for heading the man on the Sabbath-day; in which, (1.) He affirms his authority as Messiah, and Mediator between God and man, ver. 17-29. (2.) He proves it by the testimony of his Father, of John Baptist, of his miracles, and of the scriptures of the Old Testament, and condemns the Jews for their unbelief, ver. 30-47.

1. AFTER this ’there was a feast of the Jews, and Jesus went up to Jerusalem. 2. Now there is at Jerusalem ‘by the sheep; marker a pool, which is called in the Hebrew tongue, 1 Bethesda, having five pooches. 3. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 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 water stepped in, was made whole of whatsoever disease he had. 5. And a certain man was there, which had an infirmity thirty and eight years. 6. When Jesus saw him lie, and knew

that he had been now a long time in that cafe, he faith unto him, Will thou be made whole? 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 fleppeth down before me. 8. Jefus faith unto him, ‘Rile, take up thy bed, and walk. 9. And immediately the man was made whole, and cook up his bed, and walked: and ‘on the same day was the Sabbath. 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. 11. He answered them, He that made me whole, the same said unto me, Take up thy bed and walk. 12. Then asked they him, What man is that which said unto thee, Take up thy bed and walk? 13. And he that was healed with not who it was: for Jefus had conveyed himself away, a multitude being in that place. 14. Afterward Jefus findeth him in the temple, and said unto him, Behold, thou art made whole: ‘fin no more, left a worse thing come unto thee. 15. The man departed, and told the Jews that it was Jefus which had made him whole. 16. And therefore did the Jews perficute Jefus, and fought to stay him, because he had done these things on the Sabbath-day.

The feaft here spoken of was probably the pass-over; the second, which our Lord kept at Jerusalem, after his public entrance on the ministry; and there he works the following notable miracle.

1. The place where the miracle was wrought, is very remarkable. It was a pool of water near the forty-gates, Neb. iii. 1. called Bethesda, or the House of Mercy, surrounded with cloysters, or covered walks, where the impotent lay sheltered, who came with their feveral complaints, blood, hair, withered, waiting for the moving of the water in hopes of a cure. For this pool was impregnated with a strange virtue at certain seasons, owing to the descent of an angel who troubled the waters, and the first person who immediately stepped in, was cured of whatever disease he had.

When this healing power began to be communicated to the waters, or when it ceased, the Jewish historians are entirely silent; it served however to thee, God had not left his people without witness, and represented that fountain which should be opened in the Saviour’s side, in which whosoever washed should be made clean. This fountain hath not at seasons merely, but at all times, the power of healing; and therefore whosoever continues under his spiritual maladies, has only his own negligence to blame, that he will not come to Christ that he may be cured.

2. The person on whom the cure was wrought had been thirty-eight years under his infirmity, probably paralytic, and unable to move; and therefore, when Jefus passing by, compassionately observed his pitsable case, and graciously addressed him, Will thou be made whole? He relates his unhappy condition, and his continual disappointment, which some other likened to before he could find a friend to assist him to reach the troubled waters, so that he began now to despair of ever obtaining his cure. Note, (1.) What thankfulness do we owe to our preserving God, if we enjoy perfect health and strength, which others enter with weakness and disease, and wearisome days and nights are appointed to them? (2.) The compassionate eye of Jefus is on the afflicted; and though he suffers them to be long exercised, he will pass by them in due season, and deliver them. (3.) They who would receive a cure from him of their spiritual maladies, ought at least to be waiting at the pool of ordinances, where Jefus usually manifests his power and grace.

3. Christ with a word hath his disdain, bidding him arise, take up his bed, and walk; and such power accompanied his command, that the impotent man instantly felt his strength return; arose perfectly cured; and taking up his bed, walked away in the fight, and to the amazement of the beholders; and the same day was the Sabbath. Note, (1.) When Christ speaks to the impotent soul, he gives ability for that which he commands. (2.) They who are healed by his grace, will instantly be obedient to his will.

4. As according to the tradition of the elders, it was accounted unlawful to carry a bed on the Sabbath-day; the Jews jealous, therefore, for the honour of that sacred day of rest, rebuked them for being guilty of such a profanation. The man thought he had sufficient authority, when he who healed him gave him his orders, and pleads the command of the person who had wrought the cure upon him. They suspected who had done the miracle, and wanted the man to accuse his kind benefactor, against whom they wished to proceed as a Sabbath-breaker. What man is that which said unto thee, Take up thy bed and walk? With such contempt and indignation do they speak of Christ, as if he was a mere man, and a wicked man too, notoriously guilty of a breach of God’s law. The man, who knew not

Jefus, could give them no information; for he had disappeared immediately, mixing among the crowd, probably to avoid the admiration of some, and the malignity of others, who he knew would be offended at him for this glorious act of mercy, because it was the Sabbath-day. Note, (1.) The Sabbath was made for man, not man for the Sabbath; therefore works of mercy and charity are always commendable. (2.) They who are eminent for well doing, may expect to pass through evil report as well as good report.

5. Soon after the poor man going up to the temple, probably to return thanks for his late mercies, met Jefus there, who gave him a solemn caution with regard to his future conduct: for no more, itself a worse thing come unto thee. Should he provoke the wrath of God by his sins, it would yet be worse than his past long affliction. The man in the simplicity of his heart went and told the Jews that it was Jefus which had made him whole: probably he hoped this notable miracle might engage them to acknowledge him as the Sabbath; but for he were they from being led to admire his character, that filled with envy and enmity, they fought to stay Jefus; and for a pretext, pleaded that this work of mercy was a profanation of the Sabbath. Note, (1.) They who have received signal mercies from God, are peculiarly bound to be found in the temple, offering up their thanksgiving. (2.) In the Lord’s house we may expect to be favoured with his pretence. (3.) Son is at the root of all our sufferings, in time and eternity. (4.) They who are by grace delivered from the power and punishment of sin, should be doubly watchful not to return again unto Self. (5.) Many cover, with pretended zeal for religion, their enmity against the most faithful servants of Christ.

6. ¶ But Jefus answered them, ‘My Father wrotheth hitherto, and I work. 18. Therefore the Jews’ fought the more to kill him, because he not only had broken the Sabbath, but said also, that God was his Father, making himself equal with God. 19. Then answered Jefus, 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 dewer he doth, thee also doth the Son likewise. 20. For the Father loveth the Son, and ’theweth him all things that himself doth: and he will shew him greater works than thee, that ye may marvel. 21. For as the Father raifeth up the dead, and quickeneth them: even so’ the Son quickeneth whom he will. 22. For the Father judgeth no man; but hath committed all judgment unto the Son: 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. 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. 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. 26. For as the Father hath life in himself; so hath he given to the Son to have life in himself. 27. And ‘hath given him authority to execute judgment also,’ because he is the Son of man. 28. Marvel not at this: for the hour is coming, in the which all that are in the graven shall hear his voice. 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. 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.

John 5:17-30

We have here our Lord’s vindication of himself from the charge laid against him as a Sabbath-breaker.

1. He argues from his Father’s works to his own. My Father wrotheth hitherto; by his continual operation, every day he administers the affairs of the kingdom of providence; and I work as one with him, in nature and operation; and therefore my works of power and grace can be no more the subject of blame, than he. Most absurd, therefore, was the charge laid against him as a Sabbath-breaker, who was Lord of the Sabbath, and one with the eternal Father, the Maker and Preserver of all things.

2. This defence exasperated them but the more. Such a claim to God as his own father (valley arm) in that peculiar cause, as implied a co-equality with him in power, authority, and operation, they regarded as the highest blasphemy, and more deloving of death than even the breach of the Sabbath.

3. Far from blaming his enemies as perverting his words, he vindicates what he had said; asserting and proving in the most exalted

Son from God. And greater works than he had yet done remained for him to finish; so leave them at least without excuse, if they obstinately perished in their infidelity.

3. God the Father himself had expressly born witness to him by a voice from heaven at his baptism, Mat. iii. 16, 17, which was tolerantly repeated, Mat. xvii. 5, at his transfiguration, and this was a singular attestation, such as had never before on any occasion been vouchsafed. If they neither heard his voice at any time, nor join his shape; all the voices that were heard, and the appearances that were seen, under the Old Testament, were either those of the Son in a human form, or of the angels employed by him in this ministry; then first when the Father in person spoke from heaven at the baptism of his Son, was his voice audibly heard, and a visible manifestation made of his glory. And ye have not his word abiding in you; neither this immediate testimony from heaven, nor his former word by his prophets had ever made any abiding impellant; for whom he hath found, but ye believe not: after all this evidence they, notwithstanding, rejected the testimony of God, and refused to believe in his Messiah. Note, (1.) When God sends, he will bear witness to his own servants, and atwill with his spirit the commission he hath given them. (2.) Many have the word of God in their hands, and founding in their ears, and yet have it not abiding in their hearts.

4. He refers them to their own scriptures for the proof of his divine character and mission. Search the scriptures, or ye do search them. The scriptures were by many of them much studied, and they beafed of their wisdom in these sacred exactes, but they were really great strangers to the meaning of them; they had used therefore look farther and deeper than ever yet they had done, and he ventures to rest his cause upon an appeal to their authentic records, which they themselves so highly and justly valued: for in them ye think ye have served life; they placed the chief streets of their religion upon the knowledge of the law; and flattered themselves, by constantly reading these sacred writings, and getting them by rote, they were sure of heaven. Now these, hath he, are they that testify of me; all the types, promises, prophecies, center in him, and refer to him; and yet ye will not come to me, that ye may have life, such were their prejudices and wilful blindness, that though the scriptures were so express in pointing him out to their notice, they would not submit to apply to him, that they might obtain the pardon for the said salvation which he alone could give. Not that he affected to exalt himself, to gather a party, or obtain temporal dominion. I receive not honour from me; he neither courted nor needed human applause, his only aim was to advance his Father’s glory. But I know you, that ye have not the love of God in you; he tried their hearts, and notwithstanding all their high pretenses of zeal for God’s honour, the love of the world predominated in their affections, and they had really no heartfelt and sincere regard to God or godliness, and rejected him because he did not correspond with their earthly expectations. Hence, though I am sure in my Father’s name, with evidences of a divine mission so strong and striking, ye receive me not, because the salvation he brought was spiritual from sin, and death, and hell: and he so sharply rebuked their vices, and undeceived them in their vain expectation of a temporal Messiah, who should come with outward pomp and grandeur, therefore they rejected him: but if another shall come in his own name, him ye will receive, eager to embrace every impostor who pretended to deliver them from the Roman yoke, and aggravate their nation, though vouching no authority but his own vain boathings. And being under the influence of such a cynical mind, how am ye believe, which receive honour one of another, and seek not the honour which cometh from God only? Their spirit and memory, and proud afflictions of pre-eminence, were the reverber of the kingdom which Christ came to erect; where humility and self-denial stood in the first and most distinguished place; and must for ever exclude them from the spiritual, substantial, and eternal honours which God alone believes on the children of his grace, and the heirs of his glory. Learn hence, (1.) The necessity of deep and serious examination of the scriptures, comparing spiritual things with spiritual, and diligently seeking for Christ in them, who is the sum and substance of them; for without the practical knowledge of him, all other attainments in the letter, language, and phrases of the scripture, are really no better than splendid ignorance. (2.) In the scriptures eternal life is to be obtained, because they reveal to us that Redeemer, who is the author of it, to all who obey him. The Old Testament, as well as the new, is full of him; the moral law drawn us for refuge to him, the types of the ceremonial law all prejudice him, the prophecies all center in him. He is indeed all, and in all. (3.) All who come by faith to Christ, embracing the salvation which is in him, will assuredly find pardon, grace, and glory; the reason why any future’s peril is this, that blinded by ignorance, or perverted by pride and self-righteousness, they will not come to Christ, that they might have life. Their eternal ruin, therefore, has at their own door. (4.) Christ transcends the heart and trials the ruins; he knows what is in man, and under the guile of warmest protection of religion, can discover the reality which reigns within, against himself and his gospel. (5.)

Vol. II.

Where inordinate love of this world prevails, and ambition, covetousness, and desire of human applause, possess the soul, it is impossible the love of God should dwell there. No man can serve two matters. (6.) When men choke these false prophets, who flatter them in their iniquities, and run without being sent, and pleased with their smooth prophecies turn a dead ear to the warning voice of truth, justly doth God give up such to the delusions they have chosen. (7.) The honour comes from God alone; his estimation of us, not that of all the world besides, flamps our character with excellence or infamy. His approbation, therefore, a gracious soul desires in the first place. (8.) Whilst our hearts chiefly affect earthly honours, it is impossible we should believe in, embrace, and submit to him, whose kingdom is not of this world, and whose first demand from us is to take up our crots and follow him, as men wondered at.

Lastly, Christ turns them over to Moses, in whose writings they so much gloried, for a proof of his mission, and as their accuser, if they perished in their infidelity. Do not think that I will accuse you to the Father, as if I came to thy out your faults, with a view to your condemnation; No: there is one that accuses you, now Moses, to whom ye read. That law on which they trusted for salvation must need: condemn them as transgressors; and Moses in person at the last day must, to their confusion, testify against their impenitence and unbelief. For had ye believed Moses, ye would have believed me: for he wrote of me, as the great Prophet who should arise; as the great Zeal of the Law, moral and ceremonial, to whom both pointed; but if ye believe not his writings, for whom you pretend both high veneration, and are not convinced by them of my divine mission, how shall ye believe my words? against whom you entertain such inveterate prejudices, and whom you treat with such insistent contempt? Note, (1.) Many make their boast in those privileges which will at last prove their ingote aggravated condemnation, because they have abused them. (2.) They who refuse to fly by faith for refuge to the gospel of Christ, must inevitably perish under the accusations of the law of Moses.