John 5
LipscombJohn 5:1
After these things there was a feast of the Jews; and Jesus went up to Jerusalem.—This feast is generally regarded as the Passover feast, although it is nowhere said to be so, and there is nothing so determining. If this be a Passover feast, it makes certain that the public ministry of Jesus lasted three and a half years. Without this there is no certainty about this. The attendance at the Passover feasts is the clearest indication of the time of his public ministry. John tells of his attendance at the feasts in Jerusalem, and of his teaching and work there much more fully than does the other gospel writers.
John 5:2
Now there is in Jerusalem by the sheep gate—It is thought that this is the gate through which the sheep for sacrifice were generally brought.
a pool, which is called in Hebrew Bethesda,—This pool and its qualities are not mentioned by any other writer of the Bible. Its identity and locality have not been fixed with certainty. Whether there was real curative property in the waters is not certain. Among the superstitious people imagination is so active that reputation for healing is frequently kept up for centuries when the imagination does all that is done for them. The record here gives no intimation that Jesus thought the healing genuine. He heals entirely independent of the waters.
having five porches.—These were five sheltered entrances to the pool called porches.
John 5:3-4
In these lay a multitude of them that were sick, blind, halt, withered.—The sick would remain waiting for the moving of the waters. Multitudes were attracted to try the efficacy of the water in healing the diseases. The fourth verse is left out of the American Revised Version. It is thought by many that it was an intermittent spring, rising and flowing at regular times, then ceasing. Such springs are known in different parts of the world. It would not be difficult to give currency to the idea that an angel did this.
John 5:5
And a certain man was there, who had been thirty and eight years in his infirmity.—The long affliction indicates the incurable nature and little probability of relief.
John 5:6
When Jesus saw him lying, and knew that he had been now a long time in that case,—Jesus knew either by inquiry or from his superhuman power of knowing things. The context does not show the source of this knowledge. His helplessness appealed to the Master.
he saith unto him, Wouldest thou be made whole?—Jesus doubtless knew he wished to be healed and asked this question by way of introduction to the sufferer.
John 5:7
The sick 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.—This answer shows that something like the condition described in verse 4, in the Common Version, was supposed to exist. His poverty and his complete helplessness prevented his securing the benefit, whether real or supposed, of water.
John 5:8
Jesus saith unto him, Arise, take up thy bed, and walk.—Such a case especially commended itself to Jesus.
John 5:9
And straightway the man was made whole, and took up his bed and walked. Now it was the sabbath on that day.—The man made the effort to obey Jesus. Jesus supplied the power and he was relieved of the infirmity. God’s help always comes to those receiving it in the effort to obey him.
John 5:10
So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed.—It was contrary to the law of Moses to carry any burden on the Sabbath. The Jews raised the question of observing the Sabbath—first as to the healed man carrying his bed, and afterwards as to the sinfulness of healing on the Sabbath (verse 16). (See Nehemiah 13:19; Jeremiah 17:21).
John 5:11
But he answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.—The man wisely concluded that God was with one who could heal as he had been healed, and if he could heal he had authority to so far control him as to authorize him to carry his bed home.
John 5:12
They asked him, Who is the man that said unto thee, Take up thy bed, and walk?—They were somewhat incredulous about the healing and asked who had done it. It is a little singular that the man did not find out when Jesus healed him
John 5:13
But he that was healed knew not who it was; for Jesus had conveyed himself away, a multitude being in the place.—The man had to tell them he did not know who had wrought the great cure by his word as he had gone away.
John 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 befall thee.—Jesus on meeting him in the temple warned him if he sinned again greater evil would come upon him. This seems to imply that this evil had come upon him as the result of his sin. The Jews believed this, yet Jesus told his disciples (John 9:2-3) that neither the blind man nor his parents had sinned to bring on his blindness.
John 5:15
The man went away, and told the Jews that it was Jesus who had made him whole.—On their meeting in the temple, Jesus made himself known to the healed man, and he seems to have sought the inquiring Jews at once and told them it was Jesus.
John 5:16
And for this cause the Jews persecuted Jesus, because he did these things on the sabbath.—The persecution of Jesus for what they claimed as breaking the Sabbath began here and it resulted in the effort to slay him.
John 5:17
But Jesus answered them, My Father worketh even until now, and I work.—Jesus justified his healing the man on the ground that his Father worketh hitherto or unto now, and following his example he works. It seems that “on the sabbath” is implied as the charge was for working on the Sabbath. In what sense he meant to say that God worked till that time is not clear. It is certain that he did it through all the operations of the natural universe, and it seems probable that Jesus referred to this working. The point of Jesus was that God worked on the Sabbath and that he had the same right to set aside, if need be, the Sabbath law as God had done.
John 5:18
For this cause therefore the Jews sought the more to kill him, because he not only brake the sabbath, but also called God his own Father, making himself equal with God.—This claim to have the right to do what God did placed himself on an equality with God and more infuriated the Jews so they now sought to kill him. [They did not undertake to put him to death at once, but began preparing the way for his death. More than two years later he was condemned to death for the claim of being the Son of God.]
John 5:19
Jesus therefore answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner.—Jesus disavowed any authority or power to do anything save as the Father leads and enables him to do. He doubtless referred to his healing the impotent man. He could have done this only by the power of God. His effort was to show that God worked with and through him. [In answering them Jesus retracts nothing, but reasserts his Sonship by asserting that the power of the Son comes from the Father.]
John 5:20
For the Father loveth the Son, and showeth him all things that himself doeth: and greater works than these will he show him, that ye may marvel.—He insists that God loves him, reveals his own works to the Son, enables him to do what God does, and he promises that God will enable him to do even greater works than he had yet done in their presence. [This future work would be greater than the miracle just performed.]
John 5:21
For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will.—This verse explains the greater works promised in the preceding verse—the power to quicken the dead into life. [He gives his Father the credit of being the fountain of all life and that he can raise the dead to life and that he himself possesses the same power through the Father.]
John 5:22
For neither doth the Father judge any man, but he hath given all judgment unto the Son;—God has committed the work of judging and quickening the world to his Son. He gave his authority and power into the hands of the Son.
John 5:23
that all may honor the Son, even as they honor the Father.—The Father committing his authority and judgment to the Son and so empowering the Son to speak and act for him demands that the Son should receive the honor that the Father does.
He that honoreth not the Son honoreth not the Father that sent him.—The only method of approach to the Father is through the Son and so he who rejects the Son rejects the Father.
John 5:24
Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment,—The emphasis is laid on the truth that hearing Jesus and believing in God through the words of Jesus would bring them to everlasting life.
but hath passed out of death into life.—In accepting Christ and his word as our rule and guide we pass out of a state of condemnation into one of life—a state that leads to eternal life or life beyond the grave.
John 5:25
Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.—The knowledge of the resurrection was but slightly known. So Jesus plainly declares that the time was now coming that all the dead shall hear the voice of the Son of God, and those who heard that voice would live. [We take it that the reference is primarily to those spiritually dead. It will also be true of those in the graves at the resurrection. (Verse 28). Jesus demonstrated his power to give life by raising Lazarus.]
John 5:26
For as the Father hath life in himself, even so gave he to the Son also to have life in himself:—That life would be bestowed by the Son of God, since God had given the same power to the Son to make alive as he possessed.
John 5:27
and he gave him authority to execute judgment, because he is a son of man.—He gave him power to execute judgment alike upon the godly and upon the ungodly. This must be executed in harmony with the laws that God committed to his hands.
John 5:28
Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice,—He more directly points out that all good and bad shall come forth from the grave.
John 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 judgment.—They that have done good or kept the laws will be raised to life eternal. They that have done evil to a condemnation of eternal death or banishment from the presence of God. [Jesus makes it clear that there is a judgment beyond the grave, and that there is also a general resurrection.]
John 5:30
I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me.—While to Jesus had been committed the work of judging the world, he is careful that all should understand that he and his Father are one because he sought to enforce no will of his own; but his Father’s will and in doing this the Father was with him.
John 5:31
If I bear witness of myself, my witness is not true.—If he alone bears witness of himself, the witness is not to be accepted as true. This was also the law of Moses. Every charge was to be established in the mouth of two or three witnesses. (Numbers 35:30; Deuteronomy 19:15). That it does not mean the testimony is false is seen by a comparison with 8:14.
John 5:32
It is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.—In compliance with the law requiring two witnesses to prove a thing, Jesus announces that another beareth witness of him than himself, and Jesus knew that the testimony of this witness is true.
John 5:33
Ye have sent unto John, and he hath borne witness unto the truth.—These people had nearly all been baptized of John. They had gone to him as a teacher, and he had borne witness that Jesus is the Lamb of God that taketh away the sin of the world (John 1:36).
John 5:34
But the witness which I receive is not from man:—While he presents John as a witness in whom they believed, who bore testimony for him, Jesus referred to God as witnessing in behalf of Jesus.
howbeit I say these things, that ye may be saved.—He refers to these witnesses that they might believe in Jesus and be saved.
John 5:35
He was the lamp that burneth and shineth; and ye were willing to rejoice for a season in his light.—John was a teacher sent from God who taught the will of God and these Jews had followed him for a time.
John 5:36
But the witness which I have is greater than that of John; for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me,—The works that Jesus did attracted the attention of the world and made the best men believe on him. Nicodemus said, “No one can do these signs that thou doest, except God be with him.” (John 3:2). All that Jesus did and suffered in his mission on earth was what his Father had given him to do. The miracles he wrought, and his own triumph over death and resurrection from the dead, were the especial works that substantiated his claim to be the Son of God. He “was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” The kingdom in its unorganized elements—the head, laws, and subjects—in embryo was among [the works he was to accomplish],
that the Father hath sent me.—The works that God did through Jesus testified that Jesus was of God, The object of miracles was to prove that the person who wrought the miracles was from God and spake by the power of God.
John 5:37
And the Father that sent me, he hath borne witness of me. Ye have neither heard his voice at any time, nor seen his form.—When God spake, they refused to hear his voice, and they had not seen him.
John 5:38
And ye have not his word abiding in you:—[Proof of this fact was they did believe the testimony of John whom he had sent.]
for whom he sent, him ye believe not.—[The preaching of John bore witness of him.]
John 5:39
Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me;—The Jews claimed to believe and read the scriptures of the Old Testament, and thought that through them eternal life would be gained, yet they foretold of Jesus. He presents two witnesses, the works or miracles of Jesus and the fulfillment of prophecies found in the Old Testament concerning him. [The scriptures that they searched contained the testimony of Christ. All the prophets had borne witness of him. The one of whom the scriptures spoke was light and life, yet they refused to come to him that they might have life.]
John 5:40
and ye will not come to me, that ye may have life.—Notwithstanding these testimonies they refused to believe in him and come to him as his disciples. Jesus keeps it distinctly before them that through him alone they could receive spiritual life. [They rejected the light their own scriptures contained. “Search” implies painstaking, exhaustive examination.]
John 5:41
I receive not glory from men.—Jesus did not rest his claims to glory on the testimony or witness of men.
John 5:42
But I know you, that ye have not the love of God in yourselves.—But their disbelief in him and his works proved that they did not have the love of God in them. “For this is the love of God, that we keep his commandments.” (1 John 5:3). Only those who keep the commandments of God love him according to Jesus Christ, the Son of God. [He read their hearts and knew them.]
John 5:43
I am come in my Father’s name, and ye receive me not:—Jesus came as the representative of his Father to stand in the place and do the work of his Father. This is the meaning of coming in the name of another, to take his place, do his work, and to work for and in place of another. To act for and in the name of another is to ignore self and selfish ends and to act in behalf of him whom he represents. Jesus acted in the name of and for his Father.
if another shall come in his own name, him ye will receive.—These Jews rejected Jesus, but if another was to come acting in his own name for himself, him they would receive. [They rejected Jesus, their only hope, but would accept with pleasure a deceiver. Their history shows that they did this.]
John 5:44
How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not?—One seeking the applause and praise of men and who does not seek the honor and praise of God cannot believe in Christ. His example of seeking the honor from God and not that from men would be so at war with their hearts and practices that they would not believe him as their teacher and exemplar. [Their seeking human glory and honor caused their unbelief in Jesus. They did not possess that lowly spirit needful for belief in Christ.] Whenever a church or a preacher sets out to be respectable and influential by its worldly possessions and surroundings, or when a preacher is intent on using his position as a preacher to gain worldly position or influence, they bid farewell to true usefulness to the world and would do well to cease to be churches or preachers of Christ. The honor of the world is incompatible with honor from God, and he who seeks one will forfeit the other.
The rich and fashionable and those who are unwilling to sacrifice to Christ substitute money for personal service and sacrifice. Under this spirit money has displaced self-sacrificing devotion as the chief factor in spreading the gospel. Those who rely on money seek those who have money and the poor are neglected. This spirit must be set aside or the churches overloaded with money will die. Indeed, the money helps to kill them. It is utterly impossible for one who depends on money for social standing and respectability and enjoyment to be a true Christian.
It is equally impossible for one seeking earthly honor and greatness, whether he seeks it in the pulpit or in the political field or the legal forum, to be an earnest and true child of God and an effective worker in saving souls. The spirit of seeking and looking to wealth and worldly honor is so antagonistic to the spirit of Jesus he asks: “How can ye believe, who receive glory one of another?” It is much easier to get the common people to do active service in the church of God than it is to get the rich, the educated, those who pride themselves on their worldly respectability.
John 5:45
Think not that I will accuse you to the Father: there is one that accuseth you, even Moses, on whom ye have set your hope.—They claimed to believe in Moses as their teacher and ruler. They so vitiated his law that they would fall under his condemnation and Moses in whom they claimed to believe would be their accuser.
John 5:46
For if ye believed Moses, ye would believe me; for he wrote of me.—Moses prophesied of Christ, and those who properly understand Moses must believe in Christ. The fact that they did not receive Christ who was the end to which the law led was evidence that they did not believe in Moses or his writings.
John 5:47
But if ye believe not his writings, how shall ye believe my words?—To fail to understand and believe in the writings of Moses would lead to a rejection of Christ. In this chapter the teaching of Christ [is that he regarded the Pentateuch a genuine composition of Moses. Critics who claim that these books are frauds ought to learn a lesson from Jesus]. The Jews claimed to believe in Moses, yet Moses pointed to Christ and without Christ the writings of Moses are meaningless. [Each proves the other to be true, and no one can accept the one and at the same time reject the other.]