CINXE.COM

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>John 5 Cambridge Bible for Schools and Colleges</title><link rel="canonical" href="https://biblehub.com/commentaries/cambridge/john/51.htm" /><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/john/5.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/john/5-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Cambridge</a> > <a href="../john/">John</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../john/4.htm" title="John 4">◄</a> John 5 <a href="../john/6.htm" title="John 6">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Cambridge Bible for Schools and Colleges</div><div class="chap">Chaps. 5–11. The Work among mixed multitudes, chiefly Jews<span class="p"><br /><br /></span>The Work now becomes a conflict between Christ and “the Jews;” for as Christ reveals Himself more fully, the opposition between Him and the ruling party becomes more intense; and the fuller revelation which excites the hatred of His opponents serves also to sift the disciples; some turn back, others are strengthened in their faith by what they see and hear. The Evangelist from time to time points out the opposite results of Christ’s work: comp. <a href="/context/john/6-60.htm" title="Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?...">John 6:60-71</a>, <a href="/context/john/7-40.htm" title="Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet....">John 7:40-52</a>, <a href="/context/john/9-13.htm" title="They brought to the Pharisees him that aforetime was blind....">John 9:13-41</a>, <a href="/john/10-19.htm" title="There was a division therefore again among the Jews for these sayings.">John 10:19</a>; <a href="/john/10-21.htm" title="Others said, These are not the words of him that has a devil. Can a devil open the eyes of the blind?">John 10:21</a>; <a href="/context/john/10-39.htm" title="Therefore they sought again to take him: but he escaped out of their hand,...">John 10:39-42</a>, <a href="/context/john/11-45.htm" title="Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him....">John 11:45-57</a>.<span class="p"><br /><br /></span>Thus far we have had the announcement of the Gospel to the world, and the reception it is destined to meet with, set forth in four typical instances; <span class="ital">Nathanael</span>, the guileless Israelite, truly religious according to the light allowed him; <span class="ital">Nicodemus</span>, the learned ecclesiastic, skilled in the Scriptures, but ignorant of the first elements of religion; the <span class="ital">Samaritan woman</span>, immoral in life and schismatical in religion, but simple in heart and readily convinced; and the <span class="ital">royal official</span>, weak in faith, but progressing gradually to a full conviction. But as yet there is little evidence of hostility to Christ, although the Evangelist prepares us for it (<a href="/john/1-11.htm" title="He came to his own, and his own received him not.">John 1:11</a>, <a href="/context/john/2-18.htm" title="Then answered the Jews and said to him, What sign show you to us, seeing that you do these things?...">John 2:18-20</a>, <a href="/context/john/3-18.htm" title="He that believes on him is not condemned: but he that believes not is condemned already, because he has not believed in the name of the only begotten Son of God....">John 3:18-19</a>; <a href="/john/3-26.htm" title="And they came to John, and said to him, Rabbi, he that was with you beyond Jordan, to whom you bore witness, behold, the same baptizes, and all men come to him.">John 3:26</a>, <a href="/john/4-44.htm" title="For Jesus himself testified, that a prophet has no honor in his own country.">John 4:44</a>). Henceforth, however, hostility to Him is manifested in every chapter of this division. Two elements are placed in the sharpest contrast throughout; the Messiah’s clearer manifestation of His Person and Work, and the growing animosity of ‘the Jews’ in consequence of it. Two miracles form the introduction to two great discourses: two miracles illustrate two discourses. The healing at Bethesda and the feeding of the 5000 lead to discourses in which Christ is set forth as <span class="ital">the Source and the Support of Life</span> (5, 6). Then He is set forth as <span class="ital">the Source of Truth and Light</span>; and this is illustrated by His giving physical and spiritual sight to the blind (7–9). Finally He is set forth as <span class="ital">Love</span> under the figure of the Good Shepherd giving His life for the sheep; and this is illustrated by the raising of Lazarus, a work of love which costs Him His life (10, 11). Thus, of four typical miracles, two form the introduction and two form the sequel to great discourses. The prevailing idea throughout is truth and love provoking contradiction and enmity.<span class="p"><br /><br /></span>CHAPTER 5<span class="p"><br /><br /></span>Chap. 5. Christ the Source of Life<span class="p"><br /><br /></span>In chaps. 5 and 6 the word ‘life’ occurs 18 times; in the rest of the Gospel 18 times.<span class="p"><br /><br /></span>This chapter falls into two main divisions; (1) <span class="ital">The Sign at the Pool of Bethesda and its Sequel</span> (1–16); (2) <span class="ital">The Discourse on the Son as the Source of Life</span> (17–47).<span class="p"><br /><br /></span> <div class="versenum"><a href="/john/5-1.htm">John 5:1</a></div><div class="verse">After this there was a feast of the Jews; and Jesus went up to Jerusalem.</div><span class="bld">1–9</span>. The Sign at the Pool of Bethesda<span class="p"><br /><br /></span><span class="bld">1</span>. <span class="ital">After this</span>] Better, <span class="ital">After</span> <span class="bld">these things</span>, a more indefinite sequence.<span class="p"><br /><br /></span><span class="ital">a feast of the Jews</span>] This is the reading of highest authority, although some important MSS. read ‘<span class="ital">the</span> feast of the Jews,’ probably because from very early times this feast was believed to be the Passover. If ‘<span class="ital">a</span> feast’ is the true reading, this alone is almost conclusive against its being the Passover; S. John would not call the Passover ‘a feast of the Jews.’ Moreover in all other cases where he mentions Passovers he lets us know that they are Passovers and not simply feasts, <a href="/john/2-13.htm" title="And the Jews' passover was at hand, and Jesus went up to Jerusalem.">John 2:13</a>, <a href="/john/6-4.htm" title="And the passover, a feast of the Jews, was near.">John 6:4</a>, <a href="/john/11-55.htm" title="And the Jews' passover was near at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.">John 11:55</a>, &c. He gives us three Passovers; to make this a fourth would be to put an extra year into our Lord’s ministry for which scarcely any events can be found, and of which there is no trace elsewhere. Almost every other feast, and even the Day of Atonement, have been suggested; but the only one which fits in satisfactorily is Purim. We saw from <a href="/john/4-35.htm" title="Say not you, There are yet four months, and then comes harvest? behold, I say to you, Lift up your eyes, and look on the fields; for they are white already to harvest.">John 4:35</a> that the two days in Samaria were either in December or January. The next certain date <a href="/isaiah/6-4.htm" title="And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.">Isaiah 6:4</a>, the eve of the Passover, i.e. April. Purim, which was celebrated in March (14th and 15th Adar), falls just in the right place in the interval. This feast commemorated the deliverance of the Jews from Haman, and took its name from the <span class="ital">lots</span> which he caused to be cast (<a href="/esther/3-7.htm" title="In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar.">Esther 3:7</a>; <a href="/esther/9-24.htm" title="Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them;">Esther 9:24</a>; <a href="/esther/9-26.htm" title="Why they called these days Purim after the name of Pur. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come to them,">Esther 9:26</a>; <a href="/esther/9-28.htm" title="And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed.">Esther 9:28</a>). It was a boisterous feast, and some have thought it unlikely that Christ would have anything to do with it. But we are not told that He went to Jerusalem <span class="ital">in order to keep the feast</span>; Purim might be kept anywhere. More probably He went because the multitudes at the feast would afford great opportunities for teaching. Moreover, it does not follow that because some made this feast a scene of unseemly jollity, therefore Christ would discountenance the feast itself.<span class="p"><br /><br /></span><A name="2"></a> <div class="versenum"><a href="/john/5-2.htm">John 5:2</a></div><div class="verse">Now there is at Jerusalem by the sheep <i>market</i> a pool, which is called in the Hebrew tongue Bethesda, having five porches.</div><span class="bld">2</span>. <span class="ital">there is at Jerusalem</span>] This is no evidence whatever that the Gospel was written before the destruction of Jerusalem. The pool would still exist, even if the building was destroyed; and such a building, as being of the nature of a hospital, would be likely to be spared. Even if all were destroyed the present tense would be natural here. See on <a href="/john/11-18.htm" title="Now Bethany was near to Jerusalem, about fifteen furlongs off:">John 11:18</a>.<span class="p"><br /><br /></span><span class="ital">by the sheep market</span>] There is no ‘market’ in the Greek, and no reason for supposing that it ought to be supplied. The margin is probably right: <span class="ital">sheep</span>-<span class="bld">gate</span>. We know from <a href="/nehemiah/3-1.htm" title="Then Eliashib the high priest rose up with his brothers the priests, and they built the sheep gate; they sanctified it, and set up the doors of it; even to the tower of Meah they sanctified it, to the tower of Hananeel.">Nehemiah 3:1</a>; <a href="/nehemiah/3-32.htm" title="And between the going up of the corner to the sheep gate repaired the goldsmiths and the merchants.">Nehemiah 3:32</a>; <a href="/nehemiah/12-39.htm" title="And from above the gate of Ephraim, and above the old gate, and above the fish gate, and the tower of Hananeel, and the tower of Meah, even to the sheep gate: and they stood still in the prison gate.">Nehemiah 12:39</a> that there was a sheep-gate; so called probably from sheep for sacrifice being sold there. It was near the Temple. The adjective for ‘sheep-’ occurs nowhere else in N.T. but here, and nowhere in O.T. but in the passages in Nehemiah. But so little is known of this gate, and the ellipsis of ‘gate’ is so unparalleled that we cannot regard this explanation as certain. Another translation is possible, with a change of case in the word for pool; <span class="ital">Now there is in Jerusalem, by the sheep-pool, a place called in the Hebrew tongue Bethesda</span>.<span class="p"><br /><br /></span><span class="ital">in the Hebrew tongue</span>] ‘Hebrew’ means Aramaic, the language spoken at the time, not the old Hebrew of the Scriptures. See on <a href="/john/20-16.htm" title="Jesus said to her, Mary. She turned herself, and said to him, Rabboni; which is to say, Master.">John 20:16</a>.<span class="p"><br /><br /></span><span class="ital">Bethesda</span>] ‘House of mercy,’ or possibly ‘House of the Portico,’ or again ‘of the Olive.’ The name Bethesda does not occur elsewhere. The traditional identification with <span class="ital">Birket Israil</span> is not commonly advocated now. The ‘Fountain of the Virgin’ is an attractive identification, as the water is intermittent to this day. This fountain is connected with the pool of Siloam, and some think that Siloam is Bethesda. That S. John speaks of Bethesda here and Siloam in <a href="/john/9-7.htm" title="And said to him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.">John 9:7</a>, is not conclusive against this: for Bethesda might be the name of the building and Siloam of the pool; and the Greek for ‘called’ here is strictly ‘called <span class="ital">in addition</span>’ or ‘<span class="ital">sur</span>named,’ as if the place had some other name.<span class="p"><br /><br /></span><span class="ital">five porches</span>] Or, <span class="ital">colonnades</span>. These would be to shelter the sick. The place seems to have been a kind of charitable institution.<span class="p"><br /><br /></span><A name="3"></a> <div class="versenum"><a href="/john/5-3.htm">John 5:3</a></div><div class="verse">In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.</div><span class="bld">3</span>. <span class="ital">lay a great multitude</span>] Better, <span class="bld">were lying a multitude</span>.<span class="p"><br /><br /></span><span class="ital">blind, halt, withered</span>] These are the special kinds of ‘impotent folk.’<span class="p"><br /><br /></span><span class="ital">waiting for the moving of the water</span>] These words and the whole of <span class="ital"><a href="/john/5-4.htm" title="For an angel went down at a certain season into the pool, and troubled the water: whoever then first after the troubling of the water stepped in was made whole of whatever disease he had.">John 5:4</a></span> are almost certainly an interpolation, though a very ancient one. They are omitted by the best MSS. Other important MSS. omit <span class="ital"><a href="/john/5-4.htm" title="For an angel went down at a certain season into the pool, and troubled the water: whoever then first after the troubling of the water stepped in was made whole of whatever disease he had.">John 5:4</a></span> or mark it as suspicious. Moreover, those MSS. which contain the passage vary very much. The passage is one more likely to be inserted without authority than to be omitted if genuine; and very probably it represents the popular belief with regard to the intermittent bubbling of the healing water, first added as a gloss, and then inserted into the text. The water was probably mineral in its elements, and the people may or may not have been right in supposing that it was most efficacious when the spring was most violent.<span class="p"><br /><br /></span><A name="4"></a> <div class="versenum"><a href="/john/5-4.htm">John 5:4</a></div><div class="verse">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.</div><A name="5"></a> <div class="versenum"><a href="/john/5-5.htm">John 5:5</a></div><div class="verse">And a certain man was there, which had an infirmity thirty and eight years.</div><span class="bld">5</span>. <span class="ital">which had an infirmity</span>, &c.] Literally, <span class="ital">who had passed thirty-eight years in his infirmity</span>. Not that he was 38 years old; evidently he was more; but he had had this malady 38 years.<span class="p"><br /><br /></span><A name="6"></a> <div class="versenum"><a href="/john/5-6.htm">John 5:6</a></div><div class="verse">When Jesus saw him lie, and knew that he had been now a long time <i>in that case</i>, he saith unto him, Wilt thou be made whole?</div><span class="bld">6</span>. <span class="ital">knew</span>] Or, <span class="bld">perceived</span>, perhaps supernaturally (see on <a href="/john/16-19.htm" title="Now Jesus knew that they were desirous to ask him, and said to them, Do you inquire among yourselves of that I said, A little while, and you shall not see me: and again, a little while, and you shall see me?">John 16:19</a>), but He might learn it from the bystanders: the fact was very likely notorious.<span class="p"><br /><br /></span><span class="ital">Wilt thou?</span>] Or, more strongly, <span class="bld">Dost thou will</span>? Note that the man does not ask first. Here and in the case of the man born blind (9), as also of Malchus’ ear (<a href="/luke/22-51.htm" title="And Jesus answered and said, Suffer you thus far. And he touched his ear, and healed him.">Luke 22:51</a>), Christ heals without being asked to do so. Excepting the healing of the royal official’s son all Christ’s miracles in the Fourth Gospel are spontaneous. On no other occasion does Christ ask a question without being addressed first: why does He now ask a question of which the answer was so obvious? Probably in order to rouse the sick man out of his lethargy and despondency. It was the first step towards the man’s having sufficient faith: he must be inspired with some expectation of being cured. The question has nothing to do with religious scruples; ‘Art thou willing to be made whole, although it is the Sabbath?’<span class="p"><br /><br /></span><A name="7"></a> <div class="versenum"><a href="/john/5-7.htm">John 5:7</a></div><div class="verse">The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.</div><span class="bld">7</span>. <span class="ital">I have no man</span>] He is not only sick but friendless.<span class="p"><br /><br /></span><span class="ital">is troubled</span>] No doubt this took place at irregular intervals, else there would be no need to wait and watch for it.<span class="p"><br /><br /></span><span class="ital">to put me into the pool</span>] Literally, <span class="bld">in order to</span> (<a href="/john/4-47.htm" title="When he heard that Jesus was come out of Judaea into Galilee, he went to him, and sought him that he would come down, and heal his son: for he was at the point of death.">John 4:47</a>) <span class="bld">throw</span> <span class="ital">me into the pool</span>; perhaps implying that the gush of water did not last long and there was no time to be lost in quiet carrying. But in this late Greek <span class="ital">ballein</span> (= throw) has become weakened in meaning. Comp. <a href="/john/13-2.htm" title="And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;">John 13:2</a>, <a href="/john/20-25.htm" title="The other disciples therefore said to him, We have seen the LORD. But he said to them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.">John 20:25</a>.<span class="p"><br /><br /></span><span class="ital">while I am coming</span>] Unaided, and therefore slowly.<span class="p"><br /><br /></span><span class="ital">another steppeth down</span>] This seems to shew that the place where the bubbling appeared was not large. He does not say ‘others step down before me:’ one is hindrance enough.<span class="p"><br /><br /></span><A name="8"></a> <div class="versenum"><a href="/john/5-8.htm">John 5:8</a></div><div class="verse">Jesus saith unto him, Rise, take up thy bed, and walk.</div><span class="bld">8</span>. <span class="ital">Rise, take up thy bed</span>] As in the case of the paralytic (<a href="/mark/2-9.htm" title="Whether is it easier to say to the sick of the palsy, Your sins be forgiven you; or to say, Arise, and take up your bed, and walk?">Mark 2:9</a>), Christ makes no enquiry as to the man’s faith. Christ knew that he had faith; and the man’s attempting to rise and carry his bed after 38 years of impotency was an open confession of faith. His bed would probably be only a mat or rug, still common in the East.<span class="p"><br /><br /></span>It is scarcely necessary to discuss whether this miracle can be identical with the healing of the paralytic let down through the roof (Matthew 9; Mark 2; Luke 5). Time, place, details and context are all different, especially the important point that this miracle was wrought on the Sabbath.<span class="p"><br /><br /></span><A name="9"></a> <div class="versenum"><a href="/john/5-9.htm">John 5:9</a></div><div class="verse">And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.</div><A name="10"></a> <div class="versenum"><a href="/john/5-10.htm">John 5:10</a></div><div class="verse">The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry <i>thy</i> bed.</div><span class="bld">10–16</span>. The Sequel of the Sign<span class="p"><br /><br /></span><span class="bld">10</span>. <span class="ital">The Jews</span>] The hostile party, as usual: probably members of the Sanhedrin (see on <a href="/john/1-19.htm" title="And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who are you?">John 1:19</a>). They ignore the cure and notice only what can be attacked. They had the letter of the law very strongly on their side. Comp. <a href="/exodus/23-12.htm" title="Six days you shall do your work, and on the seventh day you shall rest: that your ox and your ass may rest, and the son of your handmaid, and the stranger, may be refreshed.">Exodus 23:12</a>; <a href="/exodus/31-14.htm" title="You shall keep the sabbath therefore; for it is holy to you: every one that defiles it shall surely be put to death: for whoever does any work therein, that soul shall be cut off from among his people.">Exodus 31:14</a>; <a href="/context/exodus/35-2.htm" title="Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whoever does work therein shall be put to death....">Exodus 35:2-3</a>; <a href="/numbers/15-32.htm" title="And while the children of Israel were in the wilderness, they found a man that gathered sticks on the sabbath day.">Numbers 15:32</a>; <a href="/nehemiah/13-15.htm" title="In those days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals.">Nehemiah 13:15</a>; and especially <a href="/jeremiah/17-21.htm" title="Thus said the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;">Jeremiah 17:21</a>.<span class="p"><br /><br /></span><A name="11"></a> <div class="versenum"><a href="/john/5-11.htm">John 5:11</a></div><div class="verse">He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.</div><span class="bld">11</span>. <span class="ital">He that made me whole</span>] The man’s defiance of them in the first flush of his recovered health is very natural. He means, ‘if He could cure me of a sickness of 38 years He had authority to tell me to take up my bed.’ They will not mention the cure; he flings it in their face. There is a higher law than that of the Sabbath, and higher authority than theirs. Comp. the conduct of the blind man, chap. 9.<span class="p"><br /><br /></span><span class="ital">the same said unto me</span>] Better, ‘He <span class="ital">said to me</span>,’ ‘He’ being emphatic: see on <a href="/john/10-1.htm" title="Truly, truly, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.">John 10:1</a>.<span class="p"><br /><br /></span><A name="12"></a> <div class="versenum"><a href="/john/5-12.htm">John 5:12</a></div><div class="verse">Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?</div><span class="bld">12</span>. <span class="ital">What man is that which</span>] Better, <span class="bld">Who is the man that</span>, ‘man’ being contemptuous, almost = ‘fellow.’ Once more they ignore the miracle, and attack the command. They ask not, ‘Who cured thee, and therefore must have Divine authority?’ but, ‘Who told thee to break the Sabbath, and therefore could not have it?’ Christ’s command was perhaps aimed at these erroneous views about the Sabbath.<span class="p"><br /><br /></span><A name="13"></a> <div class="versenum"><a href="/john/5-13.htm">John 5:13</a></div><div class="verse">And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in <i>that</i> place.</div><span class="bld">13</span>. <span class="ital">had conveyed himself away</span>] Better, <span class="bld">withdrew</span>. Originally the word signified ‘to stoop out of the way of,’ ‘to bend down as if to avoid a blow.’ Here only in N.T. The word might also mean, ‘<span class="ital">swam</span> out of,’ which would be a graphic expression for making one’s way through a crowd.<span class="p"><br /><br /></span><span class="ital">a multitude being in that place</span>] This is ambiguous. It may explain either <span class="ital">why</span> Jesus withdrew, viz. to avoid the crowd, or <span class="ital">how</span> he withdrew, viz. by disappearing among the crowd. Both make good sense.<span class="p"><br /><br /></span><A name="14"></a> <div class="versenum"><a href="/john/5-14.htm">John 5:14</a></div><div class="verse">Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.</div><span class="bld">14</span>. <span class="ital">Afterward</span>] Literally, <span class="ital">after</span> <span class="bld">these things</span>, as in <span class="ital"><a href="/john/5-1.htm" title="After this there was a feast of the Jews; and Jesus went up to Jerusalem.">John 5:1</a></span>. Probably the same day; we may suppose that one of his first acts after his cure would be to offer his thanks in the Temple. On <span class="ital"><a href="/context/john/5-13.htm" title="And he that was healed knew not who it was: for Jesus had conveyed himself away, a multitude being in that place....">John 5:13-14</a></span> Augustine writes, ‘It is difficult in a crowd to see Christ; a certain solitude is necessary for our mind; it is by a certain solitude of contemplation that God is seen … He did not see Jesus in the crowd, he saw Him in the Temple. The Lord Jesus indeed saw him both in the crowd and in the Temple. The impotent man, however, does not know Jesus in the crowd; but he knows Him in the Temple.’<span class="p"><br /><br /></span><span class="ital">sin no more</span>] Or perhaps, <span class="bld">continue no longer in sin</span>. Comp. [<a href="/john/8-11.htm" title="She said, No man, Lord. And Jesus said to her, Neither do I condemn you: go, and sin no more.">John 8:11</a>,] <a href="/john/20-17.htm" title="Jesus said to her, Touch me not; for I am not yet ascended to my Father: but go to my brothers, and say to them, I ascend to my Father, and your Father; and to my God, and your God.">John 20:17</a>. The man’s conscience would tell him what sin. Comp. [<a href="/john/8-7.htm" title="So when they continued asking him, he lifted up himself, and said to them, He that is without sin among you, let him first cast a stone at her.">John 8:7</a>]. What follows shews plainly not merely that physical suffering in the aggregate is the result of sin in the aggregate, but that this man’s 38 years of sickness were the result of his own sin. This was known to Christ’s heart-searching eye (<a href="/context/john/2-24.htm" title="But Jesus did not commit himself to them, because he knew all men,...">John 2:24-25</a>), but it is a conclusion which we may not draw without the clearest evidence in any given case. Suffering serves other ends than being a punishment for sin: ‘whom the Lord loveth He chasteneth;’ and comp. <a href="/john/9-3.htm" title="Jesus answered, Neither has this man sinned, nor his parents: but that the works of God should be made manifest in him.">John 9:3</a>.<span class="p"><br /><br /></span><span class="ital">a worse thing</span>] Not necessarily hell: even in this life there might be a worse thing than the sickness which had consumed more than half man’s threescore and ten. So terrible are God’s judgments; so awful is our responsibity. Comp. <a href="/matthew/12-45.htm" title="Then goes he, and takes with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also to this wicked generation.">Matthew 12:45</a>; <a href="/2_peter/2-20.htm" title="For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.">2 Peter 2:20</a>.<span class="p"><br /><br /></span><A name="15"></a> <div class="versenum"><a href="/john/5-15.htm">John 5:15</a></div><div class="verse">The man departed, and told the Jews that it was Jesus, which had made him whole.</div><span class="bld">15</span>. <span class="ital">told the Jews</span>] Not in malice against Jesus, nor in any hope of converting His opponents. Neither of these is probable, nor is there the least evidence of either. Rather, he continues his defiance of them (<span class="ital"><a href="/john/5-11.htm" title="He answered them, He that made me whole, the same said to me, Take up your bed, and walk.">John 5:11</a></span>). He had given as his authority for breaking the Sabbath ‘He that made me whole.’ Having found out that it was the famous teacher from Galilee, he returns to give them this additional proof of authority.<span class="p"><br /><br /></span><A name="16"></a> <div class="versenum"><a href="/john/5-16.htm">John 5:16</a></div><div class="verse">And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.</div><span class="bld">16</span>. <span class="ital">And therefore</span>] Better, <span class="ital">And on this account</span>, or, <span class="ital">and</span> <span class="bld">for this cause</span> (<a href="/john/12-18.htm" title="For this cause the people also met him, for that they heard that he had done this miracle.">John 12:18</a>; <a href="/john/12-27.htm" title="Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I to this hour.">John 12:27</a>). It is not St John’s favourite particle ‘therefore.’ but a preposition and pronoun. Comp. <span class="ital"><a href="/john/5-18.htm" title="Therefore the Jews sought 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.">John 5:18</a></span>.<span class="p"><br /><br /></span><span class="ital">and sought to slay him</span>] These words are not genuine here, but have been inserted from <span class="ital"><a href="/john/5-18.htm" title="Therefore the Jews sought 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.">John 5:18</a></span>. The other two verbs are both in the imperfect tense expressing continued action; ‘used to persecute, continued to persecute;’ ‘used to do, habitually did.’ From which we may infer that some of the unrecorded miracles (<a href="/john/2-23.htm" title="Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.">John 2:23</a>, <a href="/john/4-45.htm" title="Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went to the feast.">John 4:45</a>) were wrought on the Sabbath: unless the Evangelist is speaking from their point of view; ‘because (as they said) He habitually did these things on the Sabbath.’<span class="p"><br /><br /></span><A name="17"></a> <div class="versenum"><a href="/john/5-17.htm">John 5:17</a></div><div class="verse">But Jesus answered them, My Father worketh hitherto, and I work.</div><span class="bld">17–47</span>. The Discourse on the Son as the Source of Life<span class="p"><br /><br /></span><span class="bld">17</span>. <span class="ital">answered them</span>] This was how He met their constant persecution. The discourse which follows (see introductory note to chap. 3) may be thus analysed. (S. p. 106.) It has two main divisions—I. <span class="ital">The prerogatives of the Son of God</span> (<a href="/context/john/5-17.htm" title="But Jesus answered them, My Father works till now, and I work....">John 5:17-30</a>). II. <span class="ital">The unbelief of the Jews</span> (<a href="/context/john/5-31.htm" title="If I bear witness of myself, my witness is not true....">John 5:31-47</a>). These two are subdivided as follows: I. 1. Defence of healing on the Sabbath based on the relation of the Son to the Father (<a href="/context/john/5-17.htm" title="But Jesus answered them, My Father works till now, and I work....">John 5:17-18</a>). 2. Intimacy of the Son with the Father further enforced (<a href="/context/john/5-19.htm" title="Then answered Jesus and said to them, Truly, truly, I say to you, The Son can do nothing of himself, but what he sees the Father do: for what things soever he does, these also does the Son likewise....">John 5:19-20</a>). 3. This intimacy proved by the twofold power committed to the Son (<span class="ital">a</span>) of communicating spiritual life (<a href="/context/john/5-21.htm" title="For as the Father raises up the dead, and vivifies them; even so the Son vivifies whom he will....">John 5:21-27</a>), (<span class="ital">b</span>) of raising the dead (<a href="/context/john/5-28.htm" title="Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,...">John 5:28-29</a>). 4. The Son’s qualification for these high powers is the perfect harmony of His Will with that of the Father (<a href="/john/5-30.htm" title="I can of my own self do nothing: as I hear, I judge: and my judgment is just; because I seek not my own will, but the will of the Father which has sent me.">John 5:30</a>). II. 1. The Son’s claims rest not on His testimony alone, nor on that of John, but on that of the Father (<a href="/context/john/5-31.htm" title="If I bear witness of myself, my witness is not true....">John 5:31-35</a>). 2. The Father’s testimony is evident (<span class="ital">a</span>) in the works assigned to the Son (<a href="/john/5-36.htm" title="But I have greater witness than that of John: for the works which the Father has given me to finish, the same works that I do, bear witness of me, that the Father has sent me.">John 5:36</a>), (<span class="ital">b</span>) in the revelation which the Jews reject (<a href="/context/john/5-37.htm" title="And the Father himself, which has sent me, has borne witness of me. You have neither heard his voice at any time, nor seen his shape....">John 5:37-40</a>). 3. Not that the Son needs honour from men, who are too worldly to receive Him (<a href="/context/john/5-41.htm" title="I receive not honor from men....">John 5:41-44</a>). 4. Their appeal to Moses is vain; his writings condemn them.<span class="p"><br /><br /></span><span class="bld">17–30</span>. The Prerogatives and Powers of the Son of God<span class="p"><br /><br /></span><span class="bld">17, 18</span>. <span class="ital">Defence of healing on the Sabbath based on the relation of the Son to the Father</span>.<span class="p"><br /><br /></span><span class="ital">My Father worketh hitherto</span>, &c.] Or, <span class="ital">My Father</span> <span class="bld">is working even until now; I am working also</span>. From the Creation up to this moment God has been ceaselessly working for man’s salvation. From such activity there is no rest, no Sabbath: for mere cessation from activity is not of the essence of the Sabbath; and to cease to do good is not to keep the Sabbath but to sin. Sabbaths have never hindered the Father’s work; they must not hinder the Son’s. Elsewhere (<a href="/mark/2-27.htm" title="And he said to them, The sabbath was made for man, and not man for the sabbath:">Mark 2:27</a>) Christ says that the Sabbath is a blessing not a burden; it was made for man, not man for it. Here He takes far higher ground for Himself. He is equal to the Father, and does what the Father does. <a href="/mark/2-28.htm" title="Therefore the Son of man is Lord also of the sabbath.">Mark 2:28</a> helps to connect the two positions. If the Sabbath is subject to man, much more to the Son of Man, who is equal to the Father.<span class="p"><br /><br /></span><A name="18"></a> <div class="versenum"><a href="/john/5-18.htm">John 5:18</a></div><div class="verse">Therefore the Jews sought 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.</div><span class="bld">18</span>. <span class="ital">Therefore</span>] Better, <span class="bld">For this cause</span>. See on <span class="ital"><a href="/john/5-16.htm" title="And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.">John 5:16</a></span>, <a href="/john/6-65.htm" title="And he said, Therefore said I to you, that no man can come to me, except it were given to him of my Father.">John 6:65</a>, <a href="/context/john/7-21.htm" title="Jesus answered and said to them, I have done one work, and you all marvel....">John 7:21-22</a>, <a href="/john/8-47.htm" title="He that is of God hears God's words: you therefore hear them not, because you are not of God.">John 8:47</a>, <a href="/john/9-23.htm" title="Therefore said his parents, He is of age; ask him.">John 9:23</a>, <a href="/john/10-17.htm" title="Therefore does my Father love me, because I lay down my life, that I might take it again.">John 10:17</a>, <a href="/john/12-39.htm" title="Therefore they could not believe, because that Esaias said again,">John 12:39</a>, <a href="/john/13-11.htm" title="For he knew who should betray him; therefore said he, You are not all clean.">John 13:11</a>, <a href="/john/15-19.htm" title="If you were of the world, the world would love his own: but because you are not of the world, but I have chosen you out of the world, therefore the world hates you.">John 15:19</a>, <a href="/john/16-15.htm" title="All things that the Father has are mine: therefore said I, that he shall take of mine, and shall show it to you.">John 16:15</a>.<span class="p"><br /><br /></span><span class="ital">the more</span>] Shewing that the persecution spoken of in <span class="ital"><a href="/john/5-16.htm" title="And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.">John 5:16</a></span> included attempts to compass His death. Comp. <a href="/mark/3-6.htm" title="And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.">Mark 3:6</a>. This ‘seeking to kill’ is the blood-red thread which runs through the whole of this section of the Gospel: comp. <a href="/john/7-1.htm" title="After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.">John 7:1</a>; <a href="/john/7-19.htm" title="Did not Moses give you the law, and yet none of you keeps the law? Why go you about to kill me?">John 7:19</a>; <a href="/john/7-25.htm" title="Then said some of them of Jerusalem, Is not this he, whom they seek to kill?">John 7:25</a>, <a href="/john/8-37.htm" title="I know that you are Abraham's seed; but you seek to kill me, because my word has no place in you.">John 8:37</a>; <a href="/john/8-40.htm" title="But now you seek to kill me, a man that has told you the truth, which I have heard of God: this did not Abraham.">John 8:40</a>; <a href="/john/8-59.htm" title="Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the middle of them, and so passed by.">John 8:59</a>, <a href="/john/10-31.htm" title="Then the Jews took up stones again to stone him.">John 10:31</a>, <a href="/john/11-53.htm" title="Then from that day forth they took counsel together for to put him to death.">John 11:53</a>, <a href="/john/12-10.htm" title="But the chief priests consulted that they might put Lazarus also to death;">John 12:10</a>.<span class="p"><br /><br /></span><span class="ital">had broken</span>] Literally, <span class="ital">was loosing</span> or <span class="ital">relaxing</span>; i.e. making less binding. As in <span class="ital"><a href="/john/5-15.htm" title="The man departed, and told the Jews that it was Jesus, which had made him whole.">John 5:15</a></span>, the A. V. puts pluperfect for imperfect.<span class="p"><br /><br /></span><span class="ital">making himself equal</span>] They fully understand the force of the parallel statements, ‘My Father is working; I am working also.’ ‘Behold,’ says Augustine, ‘the Jews understand what the Arians fail to understand.’ If Arian or Unitarian views were right, would not Christ at once have explained that what they imputed to Him as blasphemy was not in His mind at all? But instead of explaining that He by no means claims equality with the Father, He goes on to reaffirm this equality from other points of view: see especially <span class="ital"><a href="/john/5-23.htm" title="That all men should honor the Son, even as they honor the Father. He that honors not the Son honors not the Father which has sent him.">John 5:23</a></span>.<span class="p"><br /><br /></span><A name="19"></a> <div class="versenum"><a href="/john/5-19.htm">John 5:19</a></div><div class="verse">Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.</div><span class="bld">19</span>. <span class="ital">can do nothing of himself</span>] It is impossible for Him to act with individual self-assertion independent of God, because He is the Son: Their Will and working are one. The Jews accuse Him of blasphemy; and blasphemy implies opposition to God: but He and the Father are most intimately united.<span class="p"><br /><br /></span><span class="ital">but what he seeth</span>, &c.] Better, <span class="bld">unless He seeth the Father doing it</span>.<span class="p"><br /><br /></span><span class="bld">19, 20</span>. <span class="ital">Intimacy of the Son with the Father further enforced</span>.<span class="p"><br /><br /></span><A name="20"></a> <div class="versenum"><a href="/john/5-20.htm">John 5:20</a></div><div class="verse">For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.</div><span class="bld">20</span>. <span class="ital">For the Father loveth the Son</span>] Moral necessity for the Son’s doing what the Father does. The Father’s love for the Son compels Him to make known all His works to Him; the Son’s relation to the Father compels Him to do what the Father does. The Son continues on earth what He had seen in heaven before the Incarnation.<span class="p"><br /><br /></span><span class="ital">he will shew him</span>, &c.] Or, <span class="bld">Greater works than these will He shew Him</span>. ‘The Father will give the Son an example of greater works than these healings, the Son will do the like, and ye unbelievers will be shamed into admiration.’ He does not say that they will believe. ‘Works’ is a favourite term with S. John to express the details of Christ’s work of redemption. Comp. <span class="ital"><a href="/john/5-36.htm" title="But I have greater witness than that of John: for the works which the Father has given me to finish, the same works that I do, bear witness of me, that the Father has sent me.">John 5:36</a></span>, <a href="/john/9-4.htm" title="I must work the works of him that sent me, while it is day: the night comes, when no man can work.">John 9:4</a>, <a href="/john/10-25.htm" title="Jesus answered them, I told you, and you believed not: the works that I do in my Father's name, they bear witness of me.">John 10:25</a>; <a href="/john/10-32.htm" title="Jesus answered them, Many good works have I showed you from my Father; for which of those works do you stone me?">John 10:32</a>; <a href="/john/10-37.htm" title="If I do not the works of my Father, believe me not.">John 10:37</a>, <a href="/context/john/14-11.htm" title="Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake....">John 14:11-12</a>, <a href="/john/15-24.htm" title="If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.">John 15:24</a>.<span class="p"><br /><br /></span><A name="21"></a> <div class="versenum"><a href="/john/5-21.htm">John 5:21</a></div><div class="verse">For as the Father raiseth up the dead, and quickeneth <i>them</i>; even so the Son quickeneth whom he will.</div><span class="bld">21</span>. <span class="ital">raiseth up the dead</span>] This is one of the ‘greater works’ which the Father sheweth the Son, and which the Son imitates, the raising up those who are spiritually dead. Not all of them: the Son imparts life only to ‘whom He will:’ and He wills not to impart it to those who will not believe. The ‘whom He will’ would be almost unintelligible if actual resurrection from the grave were intended.<span class="p"><br /><br /></span><span class="bld">21–27</span>. The Father imparts to the Son the power of raising the spiritually dead. It is very important to notice that ‘raising the dead’ in this section is <span class="ital">figurative</span>; raising from moral and spiritual death: whereas the resurrection (<span class="ital"><a href="/context/john/5-28.htm" title="Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,...">John 5:28-29</a></span>) is <span class="ital">literal</span>; the rising of dead bodies from the graves. It is impossible to take both sections in one and the same sense, either figurative or literal. The wording of <span class="ital"><a href="/john/5-28.htm" title="Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,">John 5:28</a></span> and still more of <span class="ital"><a href="/john/5-29.htm" title="And shall come forth; they that have done good, to the resurrection of life; and they that have done evil, to the resurrection of damnation.">John 5:29</a></span> is quite conclusive against spiritual resurrection being meant there: what in that case could ‘the resurrection of damnation’ mean? <a href="/context/john/5-24.htm" title="Truly, truly, I say to you, He that hears my word, and believes on him that sent me, has everlasting life, and shall not come into condemnation; but is passed from death to life....">John 5:24-25</a> are equally conclusive against a bodily resurrection being meant here: what in that case can ‘an hour is coming, <span class="ital">and now is</span>’ mean?<span class="p"><br /><br /></span><span class="bld">21–29</span>. <span class="ital">The intimacy of the Son with the Father proved by the twofold power committed to the Son</span> (a) <span class="ital">of communicating spiritual life</span>, (b) <span class="ital">of causing the bodily resurrection of the dead</span>.<span class="p"><br /><br /></span><A name="22"></a> <div class="versenum"><a href="/john/5-22.htm">John 5:22</a></div><div class="verse">For the Father judgeth no man, but hath committed all judgment unto the Son:</div><span class="bld">22</span>. <span class="ital">For the Father judgeth no man</span>] Rather, <span class="ital">For</span> <span class="bld">not even doth the Father</span> (to Whom judgment belongs) <span class="bld">judge any</span> <span class="ital">man</span>. The Son therefore has both powers, to make alive whom He will, and to judge: but the second is only the corollary of first. Those whom He does not will to make alive are by that very fact judged, separated off from the living, and left in the death which they have chosen. He does not make them dead, does not slay them. They are spiritually dead already, and will not be made alive. Here, as in <a href="/context/john/3-17.htm" title="For God sent not his Son into the world to condemn the world; but that the world through him might be saved....">John 3:17-18</a>, the judgment is one of condemnation; but this comes from the context, not from the word.<span class="p"><br /><br /></span><span class="ital">hath committed</span>] Or, <span class="bld">given</span>; there is no reason for varying the common rendering.<span class="p"><br /><br /></span><A name="23"></a> <div class="versenum"><a href="/john/5-23.htm">John 5:23</a></div><div class="verse">That all <i>men</i> should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.</div><span class="bld">23</span>. <span class="ital">honoureth not the Father</span>] Because he refuses to honour the Father’s representative.<span class="p"><br /><br /></span><span class="ital">which hath sent</span>] Better, <span class="ital">which</span> <span class="bld">sent</span>. See on <a href="/john/20-21.htm" title="Then said Jesus to them again, Peace be to you: as my Father has sent me, even so send I you.">John 20:21</a>.<span class="p"><br /><br /></span><A name="24"></a> <div class="versenum"><a href="/john/5-24.htm">John 5:24</a></div><div class="verse">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.</div><span class="bld">24</span>. <span class="ital">He that heareth</span>] We see from this that ‘whom He will’ (<span class="ital"><a href="/john/5-21.htm" title="For as the Father raises up the dead, and vivifies them; even so the Son vivifies whom he will.">John 5:21</a></span>) implies no arbitrary selection. It is each individual who decides for himself whether he will hear and believe.<span class="p"><br /><br /></span><span class="ital">believeth on him that sent me</span>] Omit ‘on;’ there is no preposition in the Greek.<span class="p"><br /><br /></span><span class="ital">hath everlasting life</span>] Or, <span class="ital">hath</span> <span class="bld">eternal</span> <span class="ital">life:</span> see on <a href="/john/3-16.htm" title="For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have everlasting life.">John 3:16</a>. Note the tense; he hath it already, it is not a reward to be bestowed hereafter: see on <a href="/john/3-36.htm" title="He that believes on the Son has everlasting life: and he that believes not the Son shall not see life; but the wrath of God stays on him.">John 3:36</a>.<span class="p"><br /><br /></span><span class="ital">shall not come into condemnation</span>] Better, <span class="bld">cometh not into judgment</span>.<span class="p"><br /><br /></span><span class="ital">is passed from death into life</span>] Or, <span class="ital">is passed</span> <span class="bld">over out of</span> <span class="ital">death</span> <span class="bld">into</span> <span class="ital">life</span> (comp. <a href="/john/13-1.htm" title="Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world to the Father, having loved his own which were in the world, he loved them to the end.">John 13:1</a>; <a href="/1_john/3-14.htm" title="We know that we have passed from death to life, because we love the brothers. He that loves not his brother stays in death.">1 John 3:14</a>). This is evidently equivalent to escaping judgment and attaining eternal life, clearly shewing that death is spiritual death, and the resurrection from it spiritual also. This cannot refer to the resurrection of the body.<span class="p"><br /><br /></span><A name="25"></a> <div class="versenum"><a href="/john/5-25.htm">John 5:25</a></div><div class="verse">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.</div><span class="bld">25</span>. Repetition of <span class="ital"><a href="/john/5-24.htm" title="Truly, truly, I say to you, He that hears my word, and believes on him that sent me, has everlasting life, and shall not come into condemnation; but is passed from death to life.">John 5:24</a></span> in a more definite form, with a cheering addition: <span class="ital"><a href="/john/5-24.htm" title="Truly, truly, I say to you, He that hears my word, and believes on him that sent me, has everlasting life, and shall not come into condemnation; but is passed from death to life.">John 5:24</a></span> says that whoever hears and believes God has eternal life; <span class="ital"><a href="/john/5-25.htm" title="Truly, truly, I say to 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.">John 5:25</a></span> states that already some are in this happy case.<span class="p"><br /><br /></span><span class="ital">The hour is coming</span>] Better, <span class="bld">There cometh an hour</span>: comp. <a href="/john/4-21.htm" title="Jesus said to her, Woman, believe me, the hour comes, when you shall neither in this mountain, nor yet at Jerusalem, worship the Father.">John 4:21</a>; <a href="/john/4-23.htm" title="But the hour comes, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeks such to worship him.">John 4:23</a>.<span class="p"><br /><br /></span><span class="ital">and now is</span>] These words also exclude the meaning of a <span class="ital">bodily</span> resurrection; the hour for which had not yet arrived. The few cases in which Christ raised the dead cannot be meant; (1) the statement evidently has a much wider range; (2) the widow’s son, Jairus’ daughter, and Lazarus were not yet dead, so that even of them ‘and <span class="ital">now is</span>’ would not be true; (3) they died again after their return from death, and ‘they that hear shall live’ clearly refers to <span class="ital">eternal</span> life, as a comparison with <span class="ital"><a href="/john/5-24.htm" title="Truly, truly, I say to you, He that hears my word, and believes on him that sent me, has everlasting life, and shall not come into condemnation; but is passed from death to life.">John 5:24</a></span> shews. If a <span class="ital">spiritual</span> resurrection be understood, ‘and now is’ is perfectly intelligible: Christ’s ministry was already winning souls from spiritual death.<span class="p"><br /><br /></span><A name="26"></a> <div class="versenum"><a href="/john/5-26.htm">John 5:26</a></div><div class="verse">For as the Father hath life in himself; so hath he given to the Son to have life in himself;</div><span class="bld">26</span>. <span class="ital">so hath he given to the Son</span>] Better, <span class="ital">so</span> <span class="bld">gave He also</span> <span class="ital">to the Son</span>. Comp. ‘the living Father hath sent Me, and I live by the Father’ (<a href="/john/6-57.htm" title="As the living Father has sent me, and I live by the Father: so he that eats me, even he shall live by me.">John 6:57</a>). The Father is the absolutely living One, the Fount of all Life. The Messiah, however, imparts life to all who believe; which He could not do unless He had in Himself a fountain of life; and this the Father <span class="ital">gave</span> Him when He sent Him into the world. The Eternal Generation of the Son from the Father is not here in question; it is the Father’s communication of Divine attributes to the Incarnate Word that is meant.<span class="p"><br /><br /></span><A name="27"></a> <div class="versenum"><a href="/john/5-27.htm">John 5:27</a></div><div class="verse">And hath given him authority to execute judgment also, because he is the Son of man.</div><span class="bld">27</span>. <span class="ital">Hath given him authority to execute judgment also</span>] Better, <span class="bld">gave</span> <span class="ital">Him authority to execute judgment</span>, when He sent Him into the world. ‘Also’ is not genuine. See on <a href="/john/1-12.htm" title="But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:">John 1:12</a>, and comp. <a href="/john/10-18.htm" title="No man takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.">John 10:18</a>.<span class="p"><br /><br /></span><span class="ital">because he is the Son of man</span>] Rather, <span class="ital">because He is</span> <span class="bld">a son of man</span>; i.e. not because He is the Messiah, but because He is a human being. In the Greek neither ‘son’ nor ‘man’ has the article. Where ‘the Son of Man,’ i.e. the Messiah, is meant, both words have the article: comp. <a href="/john/1-51.htm" title="And he said to him, Truly, truly, I say to you, Hereafter you shall see heaven open, and the angels of God ascending and descending on the Son of man.">John 1:51</a>, <a href="/context/john/3-13.htm" title="And no man has ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven....">John 3:13-14</a>, <a href="/john/6-27.htm" title="Labor not for the meat which perishes, but for that meat which endures to everlasting life, which the Son of man shall give to you: for him has God the Father sealed.">John 6:27</a>; <a href="/john/6-53.htm" title="Then Jesus said to them, Truly, truly, I say to you, Except you eat the flesh of the Son of man, and drink his blood, you have no life in you.">John 6:53</a>; <a href="/john/6-62.htm" title="What and if you shall see the Son of man ascend up where he was before?">John 6:62</a>, <a href="/john/8-28.htm" title="Then said Jesus to them, When you have lifted up the Son of man, then shall you know that I am he, and that I do nothing of myself; but as my Father has taught me, I speak these things.">John 8:28</a>, &c. Because the Son emptied Himself of all His glory and became a man, therefore the Father endowed Him with these two powers; to have life in Himself, and to execute judgment.<span class="p"><br /><br /></span>Before passing on to the last section of this half of the discourse we may remark that “the relation of the Son to the Father is seldom alluded to in the Synoptic Gospels. But a single verse in which it is, seems to contain the essence of the Johannean theology, <a href="/matthew/11-27.htm" title="All things are delivered to me of my Father: and no man knows the Son, but the Father; neither knows any man the Father, save the Son, and he to whomsoever the Son will reveal him.">Matthew 11:27</a> : ‘All things are delivered unto Me of My Father; and no man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.’ This passage is one of the best authenticated in the Synoptic Gospels. It is found in exact parallelism both in S. Matthew and S. Luke … And yet once grant the authenticity of this passage, and there is nothing in the Johannean Christology that it does not cover.” S. p. 109. The theory, therefore, that this discourse is the composition of the Evangelist, who puts forward his own theology as the teaching of Christ, has no basis. If the passage in S. Matthew and S. Luke represents the teaching of Christ, what reason have we for doubting that this discourse does so? To invent the substance of it was beyond the reach even of S. John; how far the precise wording is his we cannot tell. This section of it (21–27) bears very strong impress of his style.<span class="p"><br /><br /></span><A name="28"></a> <div class="versenum"><a href="/john/5-28.htm">John 5:28</a></div><div class="verse">Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,</div><span class="bld">28</span>. <span class="ital">Marvel not</span>] Comp. <a href="/john/3-7.htm" title="Marvel not that I said to you, You must be born again.">John 3:7</a>. Marvel not that the Son can grant spiritual life to them that believe, and separate from them those who will not believe. There cometh an hour when He shall cause a general resurrection of men’s bodies, and a final separation of good from bad, a final judgment. He does not add ‘and now is,’ which is in favour of the resurrection being <span class="ital">literal</span>.<span class="p"><br /><br /></span><span class="ital">all that are in the graves</span>] Not ‘whom He will;’ there are none whom He does not will to come forth from their <span class="bld">sepulchres</span> (see on <a href="/john/11-7.htm" title="Then after that said he to his disciples, Let us go into Judaea again.">John 11:7</a>). All, whether believers or not, must rise. This shews that spiritual resurrection cannot be meant.<span class="p"><br /><br /></span><span class="bld">28, 29</span>. The intimacy between the Father and the Son further proved by the power committed to the Son of causing the bodily resurrection of the dead.<span class="p"><br /><br /></span><A name="29"></a> <div class="versenum"><a href="/john/5-29.htm">John 5:29</a></div><div class="verse">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.</div><span class="bld">29</span>. <span class="ital">done evil</span>] Or, <span class="bld">practised worthless things</span>. See on <a href="/john/3-20.htm" title="For every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved.">John 3:20</a>.<span class="p"><br /><br /></span><span class="ital">unto the resurrection of damnation</span>] Better, <span class="ital">unto the resurrection of</span> <span class="bld">judgment</span>. It is the same Greek word as is used in <span class="ital"><a href="/john/5-22.htm" title="For the Father judges no man, but has committed all judgment to the Son:">John 5:22</a>; <a href="/john/5-27.htm" title="And has given him authority to execute judgment also, because he is the Son of man.">John 5:27</a></span>. These words are the strongest proof that spiritual resurrection cannot be meant. Spiritual resurrection must always be a resurrection of life, a passing from spiritual death to spiritual life. A passing from spiritual death to <span class="ital">judgment</span> is not spiritual resurrection. This passage, and <a href="/acts/24-15.htm" title="And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.">Acts 24:15</a>, are the only <span class="ital">direct</span> assertions in N.T. of a bodily resurrection of the wicked. It is implied, <a href="/matthew/10-28.htm" title="And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.">Matthew 10:28</a>; <a href="/context/revelation/20-12.htm" title="And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works....">Revelation 20:12-13</a>. A satisfactory translation for the Greek words meaning ‘judge’ and ‘judgment’ cannot be found: they combine the notions of ‘separating’ and ‘judging,’ and from the context often acquire the further notion of ‘condemning.’ See on <a href="/context/john/3-17.htm" title="For God sent not his Son into the world to condemn the world; but that the world through him might be saved....">John 3:17-18</a>.<span class="p"><br /><br /></span><A name="30"></a> <div class="versenum"><a href="/john/5-30.htm">John 5:30</a></div><div class="verse">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.</div><span class="bld">30</span>. <span class="ital">The Son’s qualification for these high powers is the perfect harmony between His will and that of the Father</span>.<span class="p"><br /><br /></span><span class="ital">I can of mine own self</span>] Change to the first person. He identifies Himself with the Son. It is because He is the Son that He cannot act independently: it is impossible for Him to will to do anything but what the Father wills.<span class="p"><br /><br /></span><span class="ital">as I hear</span>] From the Father: Christ’s judgment is the declaration of that which the Father communicates to Him. And hence Christ’s judgment must be just, for it is in accordance with the Divine Will; and this is the strongest possible guarantee of its justice. Comp. <a href="/matthew/26-39.htm" title="And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as you will.">Matthew 26:39</a>.<span class="p"><br /><br /></span><A name="31"></a> <div class="versenum"><a href="/john/5-31.htm">John 5:31</a></div><div class="verse">If I bear witness of myself, my witness is not true.</div><span class="bld">31</span>. <span class="ital">my witness is not true</span>] Nothing is to be understood; the words are to be taken quite literally: ‘If I bear any witness other than that which My Father bears, that witness of Mine is not true.’ In <a href="/john/8-14.htm" title="Jesus answered and said to them, Though I bear record of myself, yet my record is true: for I know from where I came, and where I go; but you cannot tell from where I come, and where I go.">John 8:14</a> we have an apparent contradiction to this, but it is only the other side of the same truth: ‘My witness is true because it is really My Father’s.’<span class="p"><br /><br /></span><span class="bld">31–47</span>. The unbelief of the Jews<span class="p"><br /><br /></span><span class="bld">31–35</span>. <span class="ital">These claims rest not on My testimony alone, nor on that of John, but on that of the Father</span>.<span class="p"><br /><br /></span><A name="32"></a> <div class="versenum"><a href="/john/5-32.htm">John 5:32</a></div><div class="verse">There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.</div><span class="bld">32</span>. <span class="ital">There is another</span>] Not the Baptist, as seems clear from <span class="ital"><a href="/john/5-34.htm" title="But I receive not testimony from man: but these things I say, that you might be saved.">John 5:34</a></span>; but the Father, comp. <a href="/john/7-28.htm" title="Then cried Jesus in the temple as he taught, saying, You both know me, and you know from where I am: and I am not come of myself, but he that sent me is true, whom you know not.">John 7:28</a>, <a href="/john/8-26.htm" title="I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.">John 8:26</a>. It has been already remarked how much there is in this Gospel about ‘witness,’ ‘bearing witness,’ and the like: see on <a href="/john/1-7.htm" title="The same came for a witness, to bear witness of the Light, that all men through him might believe.">John 1:7</a>.<span class="p"><br /><br /></span><A name="33"></a> <div class="versenum"><a href="/john/5-33.htm">John 5:33</a></div><div class="verse">Ye sent unto John, and he bare witness unto the truth.</div><span class="bld">33</span>. <span class="ital">Ye sent unto John, and he bare witness</span>] Better, <span class="ital">Ye</span> <span class="bld">have sent</span> <span class="ital">unto John, and he</span> <span class="bld">hath borne</span> <span class="ital">witness</span>. ‘What ye have heard from him is true; but I do not accept it, for I need not the testimony of man. I mention it for your sakes, not My own. If ye believe John ye will believe Me and be saved.’ ‘Ye’ and ‘I’ in these two verses (33, 34) are in emphatic opposition.<span class="p"><br /><br /></span><A name="34"></a> <div class="versenum"><a href="/john/5-34.htm">John 5:34</a></div><div class="verse">But I receive not testimony from man: but these things I say, that ye might be saved.</div><A name="35"></a> <div class="versenum"><a href="/john/5-35.htm">John 5:35</a></div><div class="verse">He was a burning and a shining light: and ye were willing for a season to rejoice in his light.</div><span class="bld">35</span>. <span class="ital">He was a burning and a shining light</span>] A grievous mistranslation, ignoring the Greek article twice over, and also the meaning of the words; and thus obscuring the marked difference between the Baptist and the Messiah: better, <span class="ital">he was</span> <span class="bld">the lamp which is kindled and (so) shineth</span>. Christ is the Light; John is only the lamp kindled at the Light, and shining only after being so kindled, having no light but what is derived. The word here, and <a href="/matthew/6-22.htm" title="The light of the body is the eye: if therefore your eye be single, your whole body shall be full of light.">Matthew 6:22</a>, translated ‘light,’ is translated ‘candle’ <a href="/matthew/5-15.htm" title="Neither do men light a candle, and put it under a bushel, but on a candlestick; and it gives light to all that are in the house.">Matthew 5:15</a>; <a href="/mark/4-21.htm" title="And he said to them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?">Mark 4:21</a>; <a href="/luke/8-16.htm" title="No man, when he has lighted a candle, covers it with a vessel, or puts it under a bed; but sets it on a candlestick, that they which enter in may see the light.">Luke 8:16</a>; <a href="/luke/11-33.htm" title="No man, when he has lighted a candle, puts it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.">Luke 11:33</a>; <a href="/luke/11-36.htm" title="If your whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle does give you light.">Luke 11:36</a>; <a href="/luke/15-8.htm" title="Either what woman having ten pieces of silver, if she lose one piece, does not light a candle, and sweep the house, and seek diligently till she find it?">Luke 15:8</a>; <a href="/revelation/18-23.htm" title="And the light of a candle shall shine no more at all in you; and the voice of the bridegroom and of the bride shall be heard no more at all in you: for your merchants were the great men of the earth; for by your sorceries were all nations deceived.">Revelation 18:23</a>; <a href="/revelation/22-5.htm" title="And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God gives them light: and they shall reign for ever and ever.">Revelation 22:5</a>. ‘Lamp’ would be best in all places. No O.T. prophecy speaks of the Baptist under this figure. David is so called <a href="/2_samuel/21-17.htm" title="But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David swore to him, saying, You shall go no more out with us to battle, that you quench not the light of Israel.">2 Samuel 21:17</a> (see margin), and Elijah (<a href="//apocrypha.org/ecclesiasticus/48-1.htm" title="Then stood up Elias the prophet as fire, and his word burned like a lamp.">Sir 48:1</a>). The imperfects in this verse seem to imply that John’s career is closed; he is in prison, if not dead.<span class="p"><br /><br /></span><span class="ital">were willing for a season</span>] Like children, they were glad to disport themselves in the blaze, instead of seriously considering its meaning. And even that only for a season: their pilgrimages to the banks of the Jordan had soon ended; when John began to preach repentance they left him, sated with the novelty and offended at his doctrine.—For another charge of frivolity and fickleness against them in reference to John comp. <a href="/context/matthew/11-16.htm" title="But whereunto shall I liken this generation? It is like to children sitting in the markets, and calling to their fellows,...">Matthew 11:16-19</a>.<span class="p"><br /><br /></span><A name="36"></a> <div class="versenum"><a href="/john/5-36.htm">John 5:36</a></div><div class="verse">But I have greater witness than <i>that</i> of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.</div><span class="bld">36</span>. <span class="ital">I have greater witness than that of John</span>] Better, <span class="ital">I have</span> <span class="bld">the witness which is greater than John</span>; or, <span class="bld">the witness which I have is greater than John</span>, viz. the works which as the Messiah I have been commissioned to do. Among these works would be raising the spiritually dead to life, judging unbelievers, as well as miracles: certainly not miracles only; <a href="/john/4-48.htm" title="Then said Jesus to him, Except you see signs and wonders, you will not believe.">John 4:48</a>, <a href="/john/10-38.htm" title="But if I do, though you believe not me, believe the works: that you may know, and believe, that the Father is in me, and I in him.">John 10:38</a>.<span class="p"><br /><br /></span><span class="ital">to finish</span>] Literally, <span class="bld">in order that I may accomplish</span>; comp. <a href="/john/17-4.htm" title="I have glorified you on the earth: I have finished the work which you gave me to do.">John 17:4</a>. This was God’s purpose. See on <a href="/john/4-34.htm" title="Jesus said to them, My meat is to do the will of him that sent me, and to finish his work.">John 4:34</a>; <a href="/john/4-47.htm" title="When he heard that Jesus was come out of Judaea into Galilee, he went to him, and sought him that he would come down, and heal his son: for he was at the point of death.">John 4:47</a>, <a href="/john/9-3.htm" title="Jesus answered, Neither has this man sinned, nor his parents: but that the works of God should be made manifest in him.">John 9:3</a>. S. John is very fond of the construction ‘in order that,’ especially of the Divine purpose.<span class="p"><br /><br /></span><span class="bld">36–40</span>. <span class="ital">The Father’s testimony is evident</span>, (a) <span class="ital">in the works assigned to Me</span>, (b) <span class="ital">in the revelation which ye do not receive</span>.<span class="p"><br /><br /></span><A name="37"></a> <div class="versenum"><a href="/john/5-37.htm">John 5:37</a></div><div class="verse">And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.</div><span class="bld">37–40</span>. The connexion of thought in the next few verses is very difficult to catch, and cannot be affirmed with certainty. This is often the case in S. John’s writings. A number of simple sentences follow one another with an even flow; but it is by no means easy to see how each leads on to the next. Here there is a transition from the <span class="ital">indirect</span> testimony to the Messiahship of Jesus given by the <span class="ital">works</span> which He is commissioned to do (<span class="ital"><a href="/john/5-36.htm" title="But I have greater witness than that of John: for the works which the Father has given me to finish, the same works that I do, bear witness of me, that the Father has sent me.">John 5:36</a></span>), to the <span class="ital">direct</span> testimony to the same given by the <span class="ital">words</span> of Scripture (<a href="/context/john/5-37.htm" title="And the Father himself, which has sent me, has borne witness of me. You have neither heard his voice at any time, nor seen his shape....">John 5:37-40</a>). The Jews were rejecting both.<span class="p"><br /><br /></span><span class="ital">which hath sent me, hath borne witness</span>] There is a difference of tense in the Greek which should be retained: <span class="ital">the Father</span> <span class="bld">which sent</span> <span class="ital">Me</span> (once for all at the Incarnation) <span class="bld">He</span> <span class="ital">hath borne witness</span> (for a long time past, and is still doing so) <span class="ital">of Me</span>.<span class="p"><br /><br /></span><span class="ital">Ye have neither</span>, &c.] These words are a <span class="ital">reproach</span>; therefore there can be no allusion (as suggested in the margin) to the Baptism or the Transfiguration. The Transfiguration had not yet taken place, and very few if any of Christ’s hearers could have heard the voice from heaven at the Baptism. Moreover, if that particular utterance were meant, ‘voice’ in the Greek would have had the article. Nor can there be any reference to the theophanies, or symbolical visions of God, in O.T. It could be no matter of <span class="ital">reproach</span> to these Jews that they had never beheld a theophany. A paraphrase will shew the meaning; ‘neither with the ear of the heart have ye ever heard Him, nor with the eye of the heart have ye ever seen Him, in the revelation of Himself given in the Scriptures; and so ye have not the testimony of His word present as an abiding power within you.’ There should be no full stop at ‘shape,’ only a comma or semi-colon. Had they studied Scripture rightly they would have had a less narrow view of the Sabbath (<span class="ital"><a href="/john/5-16.htm" title="And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.">John 5:16</a></span>), and would have recognised the Messiah.<span class="p"><br /><br /></span><A name="38"></a> <div class="versenum"><a href="/john/5-38.htm">John 5:38</a></div><div class="verse">And ye have not his word abiding in you: for whom he hath sent, him ye believe not.</div><span class="bld">38</span>. <span class="ital">And ye have not his word</span>] ‘And hence it is that ye have no inner appropriation of the word’—seeing that ye have never received it either by hearing or vision. ‘His word’ is not a fresh testimony different from the ‘voice’ and ‘shape:’ all refer to the same thing,—the testimony of Scripture to the Messiah.<span class="p"><br /><br /></span><span class="ital">for whom he hath sent</span>] Better, <span class="bld">because</span> <span class="ital">whom He</span> <span class="bld">sent</span>. This is the proof of the previous negation: one who had the word abiding in his heart could not reject Him to whom that word bears witness. Comp. <a href="/1_john/2-14.htm" title="I have written to you, fathers, because you have known him that is from the beginning. I have written to you, young men, because you are strong, and the word of God stays in you, and you have overcome the wicked one.">1 John 2:14</a>; <a href="/1_john/2-24.htm" title="Let that therefore abide in you, which you have heard from the beginning. If that which you have heard from the beginning shall remain in you, you also shall continue in the Son, and in the Father.">1 John 2:24</a>.<span class="p"><br /><br /></span><A name="39"></a> <div class="versenum"><a href="/john/5-39.htm">John 5:39</a></div><div class="verse">Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.</div><span class="bld">39</span>. <span class="ital">Search the Scriptures</span>] It will never be settled beyond dispute whether the verb here is <span class="ital">imperative</span> or <span class="ital">indicative</span>. As far as the Greek shews it may be either, ‘search,’ or ‘ye search,’ and both make sense. The question is, which makes the best sense, and this the context must decide. The context seems to be strongly in favour of the indicative, <span class="bld">ye search</span> <span class="ital">the Scriptures</span>. All the verbs on either side are in the indicative; and more especially the one with which it is so closely connected, ‘and ye will not come.’ <span class="ital">Ye search the Scriptures, and</span> (instead of their leading you to Me) <span class="ital">ye are not willing to come to Me</span>. The tragic tone once more: see on <a href="/john/1-5.htm" title="And the light shines in darkness; and the darkness comprehended it not.">John 1:5</a>. The reproach lies not in their searching, but in their searching to so little purpose. Jewish study of the Scriptures was too often learned trifling and worse; obscuring the text by frivolous interpretations, ‘making it of none effect’ by unholy traditions.<span class="p"><br /><br /></span><span class="ital">for in them ye think</span>] ‘Ye’ is emphatic; <span class="bld">because</span> <span class="ital">ye are the people who think</span>; it is your own opinion. Not that they were wrong in thinking that eternal life was to be found in the Scriptures; their error was in thinking that they, who rejected the Messiah, had found it. Had they searched aright they would have found both the Messiah and eternal life.<span class="p"><br /><br /></span><span class="ital">they are they</span>] See on <a href="/john/10-1.htm" title="Truly, truly, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.">John 10:1</a>.<span class="p"><br /><br /></span><A name="40"></a> <div class="versenum"><a href="/john/5-40.htm">John 5:40</a></div><div class="verse">And ye will not come to me, that ye might have life.</div><span class="bld">40</span>. <span class="ital">ye will not come to me</span>] Not the future of ‘to come,’ but the present of ‘to will:’ <span class="ital">ye</span> <span class="bld">are not willing to</span> <span class="ital">come to Me</span>. This is at the root of their failure to read Scripture aright, their hearts are estranged. They have no <span class="ital">will</span> to find the truth, and without that no intellectual searching will avail. Note that here again man’s will is shewn to be free; the truth is not forced upon him; he can reject it if he likes. Comp. <a href="/john/3-19.htm" title="And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.">John 3:19</a>.<span class="p"><br /><br /></span><span class="ital">that ye might have life</span>] ‘Ye fancy ye find life in your searching of the Scriptures, and ye refuse to come to Me in order to have it in reality.’<span class="p"><br /><br /></span><A name="41"></a> <div class="versenum"><a href="/john/5-41.htm">John 5:41</a></div><div class="verse">I receive not honour from men.</div><span class="bld">41</span>. <span class="ital">I receive not honour</span>] It is nothing to Me; I have no need of it, and refuse it: comp. <span class="ital"><a href="/john/5-34.htm" title="But I receive not testimony from man: but these things I say, that you might be saved.">John 5:34</a></span>. <span class="bld">Glory</span> would perhaps be better than ‘honour’ both here and in <span class="ital"><a href="/john/5-44.htm" title="How can you believe, which receive honor one of another, and seek not the honor that comes from God only?">John 5:44</a></span>, and than ‘praise’ in <a href="/john/9-24.htm" title="Then again called they the man that was blind, and said to him, Give God the praise: we know that this man is a sinner.">John 9:24</a> and <a href="/john/12-43.htm" title="For they loved the praise of men more than the praise of God.">John 12:43</a>; see notes there. Christ is anticipating an objection, and at the same time shewing what is the real cause of their unbelief. ‘Glory from men is not what I seek; think not the want of that is the cause of My complaint. The desire of glory from men is what blinds your eyes to the truth.’<span class="p"><br /><br /></span><span class="bld">41–44</span>. <span class="ital">Not that I seek glory from men; had I done so, you would have received Me. Your worldliness prevents you from receiving One whose motives are not worldly</span>.<span class="p"><br /><br /></span><A name="42"></a> <div class="versenum"><a href="/john/5-42.htm">John 5:42</a></div><div class="verse">But I know you, that ye have not the love of God in you.</div><span class="bld">42</span>. <span class="ital">But I know you</span>] Once more Christ appears as the searcher of hearts; comp. <a href="/john/1-47.htm" title="Jesus saw Nathanael coming to him, and said of him, Behold an Israelite indeed, in whom is no guile!">John 1:47</a>; <a href="/john/1-50.htm" title="Jesus answered and said to him, Because I said to you, I saw you under the fig tree, believe you? you shall see greater things than these.">John 1:50</a>, <a href="/context/john/2-24.htm" title="But Jesus did not commit himself to them, because he knew all men,...">John 2:24-25</a>, <a href="/context/john/4-17.htm" title="The woman answered and said, I have no husband. Jesus said to her, You have well said, I have no husband:...">John 4:17-18</a>; <a href="/john/4-48.htm" title="Then said Jesus to him, Except you see signs and wonders, you will not believe.">John 4:48</a>, <a href="/john/5-14.htm" title="Afterward Jesus finds him in the temple, and said to him, Behold, you are made whole: sin no more, lest a worse thing come to you.">John 5:14</a>.<span class="p"><br /><br /></span><span class="ital">in you</span>] Or, <span class="ital">in</span> <span class="bld">yourselves</span>, <span class="ital">in your hearts</span>. ‘Thou shalt love the Lord thy God with all thy heart’ (<a href="/deuteronomy/7-5.htm" title="But thus shall you deal with them; you shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.">Deuteronomy 7:5</a>) was written on their broad phylacteries (see note on <a href="/matthew/23-5.htm" title="But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,">Matthew 23:5</a>), but it had no place in their hearts and no influence on their lives. It is the want of <span class="ital">love</span>, the want of <span class="ital">will</span> (<span class="ital"><a href="/john/5-40.htm" title="And you will not come to me, that you might have life.">John 5:40</a></span>) that makes them reject and persecute the Messiah.<span class="p"><br /><br /></span><A name="43"></a> <div class="versenum"><a href="/john/5-43.htm">John 5:43</a></div><div class="verse">I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.</div><span class="bld">43</span>. <span class="ital">and ye receive me not</span>] The tragic tone as in <span class="ital"><a href="/context/john/5-39.htm" title="Search the scriptures; for in them you think you have eternal life: and they are they which testify of me....">John 5:39-40</a></span>, ‘I come with the highest credentials, as My Father’s representative (comp. <a href="/john/8-42.htm" title="Jesus said to them, If God were your Father, you would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.">John 8:42</a>), and ye reject Me.’<span class="p"><br /><br /></span><span class="ital">come in his own name</span>] As a false Messiah or as Antichrist. Sixty-four pretended Messiahs have been counted. Comp. <a href="/matthew/24-24.htm" title="For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so that, if it were possible, they shall deceive the very elect.">Matthew 24:24</a>.<span class="p"><br /><br /></span><A name="44"></a> <div class="versenum"><a href="/john/5-44.htm">John 5:44</a></div><div class="verse">How can ye believe, which receive honour one of another, and seek not the honour that <i>cometh</i> from God only?</div><span class="bld">44</span>. <span class="ital">How can ye believe</span>] The emphasis is on ‘ye.’ How is it possible, for <span class="ital">you</span>, who care only for the glory that man bestows, to believe on One who rejects such glory. This is the climax of Christ’s accusation. They have reduced themselves to such a condition that they <span class="ital">cannot</span> believe. They must change their whole view and manner of life before they can do so, comp. <span class="ital"><a href="/john/5-47.htm" title="But if you believe not his writings, how shall you believe my words?">John 5:47</a></span>.<span class="p"><br /><br /></span><span class="ital">from God only</span>] Rather, <span class="ital">from</span> <span class="bld">the only God</span>, from Him who alone is God; whereas by receiving glory from one another they were making gods of one another; so that it is they who really ‘make themselves equal with God’ (<span class="ital"><a href="/john/5-18.htm" title="Therefore the Jews sought 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.">John 5:18</a></span>). The Greek is not similar to <a href="/matthew/17-8.htm" title="And when they had lifted up their eyes, they saw no man, save Jesus only.">Matthew 17:8</a> or <a href="/luke/5-21.htm" title="And the scribes and the Pharisees began to reason, saying, Who is this which speaks blasphemies? Who can forgive sins, but God alone?">Luke 5:21</a>, but to <a href="/john/17-3.htm" title="And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent.">John 17:3</a>; <a href="/1_timothy/6-16.htm" title="Who only has immortality, dwelling in the light which no man can approach to; whom no man has seen, nor can see: to whom be honor and power everlasting. Amen.">1 Timothy 6:16</a>. Comp. <a href="/romans/16-27.htm" title="To God only wise, be glory through Jesus Christ for ever. Amen.">Romans 16:27</a>; <a href="/1_timothy/1-17.htm" title="Now to the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.">1 Timothy 1:17</a>; Jude 25. Note the absence of the article before the first ‘honour’ and its presence before the second: they receive glory, such as it is, from one another, and are indifferent to <span class="ital">the</span> glory, which alone deserves the name.<span class="p"><br /><br /></span>The whole verse should run thus, <span class="ital">How can ye believe</span>, <span class="bld">seeing that ye receive glory</span> <span class="ital">one of another; and the</span> <span class="bld">glory</span> <span class="ital">which cometh from</span> <span class="bld">the only God</span> <span class="ital">ye seek not</span>.<span class="p"><br /><br /></span><A name="45"></a> <div class="versenum"><a href="/john/5-45.htm">John 5:45</a></div><div class="verse">Do not think that I will accuse you to the Father: there is <i>one</i> that accuseth you, <i>even</i> Moses, in whom ye trust.</div><span class="bld">45</span>. <span class="ital">Do not think</span>] As you might be disposed to do after hearing these reproaches.<span class="p"><br /><br /></span><span class="ital">that I will accuse you</span>] If this refers to the day of judgment (and the future tense seems to point to that), there are two reasons why Christ will not act as accuser (1) because it would be needless; there is another accuser ready; (2) because He will be acting as Judge.<span class="p"><br /><br /></span><span class="ital">there is one</span>] Your accuser exists already; he is there with his charge. Note the change from future to present: Christ <span class="ital">will</span> not be, because Moses <span class="ital">is</span>, their accuser.<span class="p"><br /><br /></span><span class="ital">in whom ye trust</span>] Literally, <span class="bld">on</span> <span class="ital">whom ye</span> <span class="bld">have set your hope</span>.<span class="p"><br /><br /></span><span class="bld">45–47</span>. <span class="ital">Do not appeal to Moses; his writings condemn you</span>.<span class="p"><br /><br /></span>Thus the whole basis of their confidence is cut away. Moses on whom they trust as a defender is their accuser.<span class="p"><br /><br /></span><A name="46"></a> <div class="versenum"><a href="/john/5-46.htm">John 5:46</a></div><div class="verse">For had ye believed Moses, ye would have believed me: for he wrote of me.</div><span class="bld">46</span>. <span class="ital">had ye believed Moses, ye would have believed me</span>] Better, <span class="bld">If</span> <span class="ital">ye believed Moses, ye</span> <span class="bld">would believe</span> <span class="ital">Me:</span> the verbs are imperfects, not aorists. See on <a href="/john/8-19.htm" title="Then said they to him, Where is your Father? Jesus answered, You neither know me, nor my Father: if you had known me, you should have known my Father also.">John 8:19</a> (where we have a similar mistranslation), 42, <a href="/john/9-41.htm" title="Jesus said to them, If you were blind, you should have no sin: but now you say, We see; therefore your sin remains.">John 9:41</a>, <a href="/john/15-19.htm" title="If you were of the world, the world would love his own: but because you are not of the world, but I have chosen you out of the world, therefore the world hates you.">John 15:19</a>, <a href="/john/18-36.htm" title="Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.">John 18:36</a>. Contrast the construction in <a href="/john/4-10.htm" title="Jesus answered and said to her, If you knew the gift of God, and who it is that said to you, Give me to drink; you would have asked of him, and he would have given you living water.">John 4:10</a>, <a href="/john/11-21.htm" title="Then said Martha to Jesus, Lord, if you had been here, my brother had not died.">John 11:21</a>; <a href="/john/11-32.htm" title="Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying to him, Lord, if you had been here, my brother had not died.">John 11:32</a>, <a href="/john/14-28.htm" title="You have heard how I said to you, I go away, and come again to you. If you loved me, you would rejoice, because I said, I go to the Father: for my Father is greater than I.">John 14:28</a>. This proves that Moses is their accuser.<span class="p"><br /><br /></span><span class="ital">for he wrote of me</span>] Christ here stamps with His authority the authority of the Pentateuch. He accepts, as referring to Himself, the Messianic types and prophecies which it contains. Comp. <a href="/luke/24-27.htm" title="And beginning at Moses and all the prophets, he expounded to them in all the scriptures the things concerning himself.">Luke 24:27</a>; <a href="/luke/24-44.htm" title="And he said to them, These are the words which I spoke to you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.">Luke 24:44</a>.<span class="p"><br /><br /></span><A name="47"></a> <div class="versenum"><a href="/john/5-47.htm">John 5:47</a></div><div class="verse">But if ye believe not his writings, how shall ye believe my words?</div><span class="bld">47</span>. <span class="ital">if ye believe not</span>] The emphatic words are ‘his’ and ‘My.’ Most readers erroneously emphasize ‘writings’ and ‘words.’ The comparison is between Moses and Christ. It was a simple matter of fact that Moses had written and Christ had not: the contrast between writings and words is no part of the argument. Comp. <a href="/luke/16-31.htm" title="And he said to him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.">Luke 16:31</a>; ‘If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.’<span class="p"><br /><br /></span><span class="ital">my words</span>] Or, <span class="ital">My sayings</span>. It is not the plural of ‘word’ (<span class="greekheb">λόγος</span>) in <span class="ital"><a href="/john/5-38.htm" title="And you have not his word abiding in you: for whom he has sent, him you believe not.">John 5:38</a></span>, but another substantive (<span class="greekheb">ῥήματα</span>) used by S. John only in the plural. Comp. <a href="/john/6-63.htm" title="It is the spirit that vivifies; the flesh profits nothing: the words that I speak to you, they are spirit, and they are life.">John 6:63</a>; <a href="/john/6-68.htm" title="Then Simon Peter answered him, Lord, to whom shall we go? you have the words of eternal life.">John 6:68</a>, <a href="/john/8-47.htm" title="He that is of God hears God's words: you therefore hear them not, because you are not of God.">John 8:47</a>, <a href="/john/12-47.htm" title="And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.">John 12:47</a>, <a href="/john/15-7.htm" title="If you abide in me, and my words abide in you, you shall ask what you will, and it shall be done to you.">John 15:7</a>; where the separate sayings are meant; whereas in <a href="/john/6-60.htm" title="Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?">John 6:60</a>, <a href="/john/8-43.htm" title="Why do you not understand my speech? even because you cannot hear my word.">John 8:43</a>; <a href="/john/8-51.htm" title="Truly, truly, I say to you, If a man keep my saying, he shall never see death.">John 8:51</a>, <a href="/john/12-48.htm" title="He that rejects me, and receives not my words, has one that judges him: the word that I have spoken, the same shall judge him in the last day.">John 12:48</a>, <a href="/john/15-3.htm" title="Now you are clean through the word which I have spoken to you.">John 15:3</a> it is rather the teaching as a whole that is meant.<span class="p"><br /><br /></span><div id="botbox"><div class="padbot"><div align="center">The Cambridge Bible for Schools and Colleges<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. Used by Permission. <span class="p"><br /><br /></span><a href="/">Bible Hub</a></div></div></div></div></td></tr></table></div><div id="left"><a href="../john/4.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="John 4"><img src="/left.png" name="lft" border="0" alt="John 4" /></a></div><div id="right"><a href="../john/6.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="John 6"><img src="/right.png" name="rght" border="0" alt="John 6" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="rightbox"><div class="padright"><div id="pic"><iframe width="100%" height="860" scrolling="no" src="//biblescan.com/mpc/john/5-1.htm" frameborder="0"></iframe></div></div></div><div id="rightbox4"><div class="padright2"><div id="spons1"><table width="100%" border="0" cellspacing="0" cellpadding="0"><tr><td class="sp1"><iframe width="122" height="860" scrolling="no" src="/commentaries/ellicott/sidemenu.htm" frameborder="0"></iframe></td></tr></table></div></div></div><div id="bot"><br /><br /><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> <br /><br /> </div><iframe width="100%" height="1500" scrolling="no" src="/botmenubhchap.htm" frameborder="0"></iframe></div></td></tr></table></body></html>