João 5
J. Vernon McGee · Citado em PreceptAustin
João 5
Vernon McGee comments that "Chapter 5 brings us to this very wonderful incident of the healing of the impotent man at the pool of Bethesda. Actually, in a sense, this miracle is the turning point in the ministry of Christ. (ED: SEE DIAGRAMS AT TOP OF PAGE) You see, this miracle set the bloodhounds of hate on His track, and they never let up until they put Him to death on the cross (Jn 5:16)." (John 5 Commentary or BORROW Gospel of John Volume 1) (Bolding added) Bratcher gives a good summary of John 5 - Chronologically Chapter 5 is connected with Chapter 4 by the words After this. Although only this loose chronological connection exists between the two chapters, there is a definite thematic relation. In his dialogue with the Samaritan women Jesus declared that he had the power to give life-giving water; now, by healing the lame man, Jesus reveals his life-giving power (Jn 5:1–9a). This healing takes place on a Sabbath day and so leads to a conflict between Jesus and the Jewish authorities (Jn 5:9b–15). As a result, Jesus affirms his identity with the Father (Jn 5:17–18), and this claim leads to a controversy regarding the Son’s authority (Jn 5:19–29). The Jewish authorities will not accept Jesus’ own testimony regarding who he is (Jn 5:30–31), so Jesus appeals to other witnesses: to John the Baptist (Jn 5:32–35), to his own mighty works (Jn 5:36), to the Father (Jn 5:37–38), to the Jews’ own sacred Scriptures (Jn 5:39), and finally to Moses, who will accuse the Jews before the Father because of their rejection of the Son (Jn 5:45–47). Jesus further indicates that he is not looking for praise from men, but that the Jewish authorities are looking for such praise, and therefore they reject him and his message (Jn 5:41–44). Viewed in its entirety, Chapter 5 revolves around the theme of the live-giving power of the Son, a power which he derives from the Father. (UBS Handbook - John) After these things (Jn 3:22+) - Expression of time. This should always prompt the simple question - What time? In this case it marks sequence of events, the events of John 5 following those in John 3-4. We cannot say much more from the text (some writers think weeks, others months) and so we cannot determine how long the interval was between the events in John 5 and the preceding events in John 3 and John 4. John likes the time phrase after these things using it 6x out of a total of 30x in the entire Bible (Jn 3:22+ Jn 5:1, Jn 6:1, Jn 7:1, Jn 19:38, Jn 21:1). There was a feast (heorte) of the Jews (Ioudaios) and Jesus went up (elevation, not direction) to Jerusalem - Notice the verb went up because Jerusalem is elevated (see diagram above) and men are always described as going "up" (cf Jn 2:13+). John does not tell us which feast. The fact that Jesus went up to Jerusalem (He only went to Jerusalem on feast days) suggests it was one of the 3 feasts Jewish males were required to keep each year - Passover, Pentecost and Tabernacles (Dt. 16:16+; Ex. 23:17+; Ex 34:23+). I noticed three different commentaries favored different feasts. We simply do not know! The identification of the feast is not critical (it does not contribute to John's purpose in John 5), for it was simply to provide the setting for the story as any one of these three feasts would have brought Jesus to Jerusalem. Indeed, the important point is not the name of the feast but the name of the day of the week, the Sabbath, which will become the crucial component as the story unfolds, for it will launch an avalanche of hatred against Jesus which culminates in the Cross! David Thompson - Every time Christ goes to Jerusalem, something bad happens, which causes Him to lose favor with the self-righteous religious crowd. When God goes to His own city, He stirs up trouble with those not right with Him. On His first trip, He slammed over furniture in the temple and drove people out. On this trip, He’ll heal a man on the Sabbath Day. Christ’s goal was not to impress nor become popular with false religious leaders; His goal was to do the will of His Father....Christ could have gone anywhere, but the place He chooses to go is the place of down-and-outers, not the place of the religious or the intellectual, but to the place where the lowly hurting people are. We will be far more effective in a Christlike ministry, when we are reaching out to brokendown sinners, not the self-righteous, religious crowd. POSB - The feast is not named, but it was probably one of the three Feasts of Obligation: the Passover, the Feast of Tabernacles, or Pentecost. These were called Feasts of Obligations because every male Jew who lived within twenty miles of Jerusalem was required by law to attend them. It is significant that Jesus was seen attending the feast. (Borrow The Preacher's outline & sermon Bible) Spurgeon's Exposition - For he had respect to the Law. As long as the Law lasted, Christ observed it. Oh, that we were as careful to obey the rules of the Gospel as our Lord was to observe the ritual of the Law! Moreover, he went to Jerusalem because he had an opportunity of addressing great numbers of people there. While I have been resting at Menton, I have been very glad to be of service to a few friends who were either seeking the Saviour, or needing some guidance in their spiritual life; but I cannot tell you how happy I am to be once more in the Tabernacle, preaching to the great congregation. Fisherman like to cast their nets where there are plenty of fish; and fishers of men delight to be where there are many men who may be enclosed in the gospel net. “After this there was a feast of the Jews; and Jesus went up to Jerusalem.” Vine comments on the Jewish practices to keep the feasts were for the most part empty "religious functions being observed with punctilious exactitude, as if all was right with God. Yet their ways were not His ways, nor their thoughts His thoughts." FESTIVALS OF THE JEWS MENTIONED IN JOHN Passover John 2:13, 23 Unnamed Passover Feast of Booths Feast of Dedication Passover John 12:1 thru John 19 TECHNICAL NOTES: NET NOTE on a feast - The textual variants ἑορτή or ἡ ἑορτή (heortē or hē heortē, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ f1 33 892 1424 pm, but is lacking in {𝔓66, 75 A B D T Ws Θ f13 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in John 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John (BORROW The Gospel according to John, 299, n. 6) thinks it impossible to identify the feast with certainty. NET NOTE - A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in Jn 5:45–46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in Jn 5:16–47. Jews (2453) Ioudaios ultimately derived from Hebrew Yehudi = a member of the tribe of Judah) is an adjective refers to one who belongs to the Jewish race with focus on adherence to Mosaic tradition (Acts 10:28, 22:3, 21:39). A Jew in respect to race or religion (as opposed to Gentiles). In the plural, it means the Jews, the people of ancient Palestine. In John's Gospel Ioudaios was used of those hostile to Jesus, especially the Jewish leaders (Jn 2:18, 5:16ff, 6:41, 7:1, 10:31ff, 19:7). Jesus is referred to as King of the Jews (Mt 2:2, Mt 27:11, Mk 15:2, Lk 23:3, Jn 18:33). Jews hated the Samaritans (Jn 4:9) and the missionary activity of Paul (Acts 9:23, 13:45, 14:19, 20:3, 21:27, 23:12, 25:7). Depending on the context, the identity of the designation "Jews" can refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (R. G. Bratcher, “The Jews’ in the Gospel of John” BT 26 [1975]: 401–9). Colin Kruse - ‘The Jews’ in the Gospel of John - There are many references to ‘the Jews’ in the Gospel of John, and these must be interpreted with great care lest it be assumed that the Jews were always the enemies of Jesus, so adding fuel to the fires of anti-Semitism. The Greek word Ioudaios (‘Jew’) is found seventy times in sixty-six verses in the Gospel of John. The NIV renders Ioudaios mostly as ‘the Jews/Jews’ (twenty-seven times), ‘the Jewish leaders/ opponents/officials’ (sixteen times), simply ‘they’ (six times) and ‘we’ (once), besides many particular expressions, such as ‘king of the Jews’. By rendering Ioudaios frequently as ‘the Jewish leaders’, the translators of the NIV sought to distinguish the actions and attitudes of most of the Jewish leaders, who were often antagonistic towards Jesus, from the Jews in general, who were not all, and not always, antagonistic towards him. The majority of negative references to the Jews in the Gospel of John refer to the Jewish leaders who were antagonistic towards Jesus. This is balanced by a number of references to Jews, and even to some of their leaders, who believed in Jesus. Jesus’ disciples, of course, were Jews, and Jesus himself insisted that ‘salvation is of the Jews’. Nowhere does the evangelist imply that all Jews were antagonistic towards Jesus. It is important to recognize that not all criticisms of things Jewish are anti-Semitic. There is a long tradition of internal self-criticism among Jewish people, that is, intra-Jewish polemic (e.g. the prophets of the OT criticized their own people when they forsook the covenant). There are also criticisms of Jewish religion which are not anti-Semitic, any more than criticism of Hinduism is anti-Indian. Only criticisms of the Jewish race can properly be called anti-Semitic. It is therefore unjustified to brand the fourth evangelist as anti-Semitic. He was a Jew writing primarily for Jews. The way he writes the story of Jesus may reflect tensions between believing and unbelieving Jews, between those who followed Jesus Messiah and those who remained committed to Pharisaic tradition. In that case, what is reflected in the Gospel of John is not anti-Semitic, but intra-Jewish tension. However, the Gospel of John was not written to criticize Jews, but to commend Jesus as the Messiah to them. Its negative references to the Jews must never be taken to refer to all Jews in Jesus’ day, and even less so to all Jews of all times. (Borrow The Gospel according to John : an introduction and commentary - see page 48) Feast (1859) heorte means feast, feast day, festival, holy day. In the NT heorte always denotes Jewish feasts or pilgrimage festivals (Passover =Lk 2:41, Feast of Unleavened Bread = Lk 22:1, Feast of Tabernacles = Jn 7:2). Mounce - Jesus and His disciples celebrated the feasts (Jn 2:23; 5:1; 7:10, 14). More than half of the occurrences of heortē are found in John (Jn 12:12; 13:1), where the beloved disciple demonstrates that the OT feasts find their true significance in Christ (Jn 7:37). There is only one usage of heortē outside of the gospels (Col 2:16). Here Paul teaches that believers are free to eat, drink, and celebrate feast days without condemnation. But they must always remember that these feasts are “a shadow of the things that were to come” and that Christ fulfilled these feasts (Col 2:17). (Mounce’s Complete Expository Dictionary of Old & New Testament Words) James Smith - Handfuls of Purpose - THE IMPOTENT MAN JOHN 5:1–15 “The Blessed One— He read the tear-stained book of poor men’s souls.”—Kingsley. This pool called Bethesda, “House of Mercy,” seems to have been the Jerusalem hospital. The fourth verse is left out of the text in the Revised Version. The water was evidently subject to intermittent bubbling, and perhaps possessed many healing virtues. But it is not with those who went into the pool that we have to do, but with the man who did not get in, and yet was healed. Observe his— I. Sorrowful Condition. “He had an infirmity thirty and eight years” (John 5:5). This infirmity was probably the result of his sin (v. 14). Like sin itself, it was an old-standing disease. As far as his own ability, or any mere human power was concerned, he was past hope. This house of mercy was his last shift. The mercy of God is the sinners’ only hope. II. Humble Position. This “certain man was there.” Where? There—among the “blind, halt, withered, waiting.” He was not ashamed to take his place among the helpless and the needy. If he had refused to take this self-humbling step he never would have been healed. Pride and shame keep many a one away from the saving touch of Christ. To many God is still saying, “How long will ye refuse to humble yourselves?” It was when the wretched publican took his place as a sinner that he was justified (Luke 18:13). III. Fruitless Effort. “While I am coming, another steps down before me” (John 5:7). He had taken his place among the “impotent folk.” Now he is doing the best he can; but his best only ends in failure and disappointment. There are a great many “others,” seen and unseen, within and without, that are ready to step down before a soul seeking salvation. This the broken law of God is sure to do. Salvation is not of works, lest any man should boast. His repeated failure makes him more prepared for the saving grace of Jesus Christ. IV. Merciful Deliverer. “When Jesus saw him lie, and knew … He saith unto him, Wilt thou be made whole?” (John 5:6). He knoweth the path of those whose spirits have become overwhelmed (Ps 142:3). This poor man was waiting for a more convenient season, but that was not what he needed. He needed one to save him where he was, and as he was, and that Christ offered to do. Wilt thou be made whole, where you are, just now? When he answered, “Sir, I have no man,” etc., it was clear that he did not know to whom he was speaking, for those who are saved by Christ need no other man. Wilt thou that I should make thee whole? V. Personal Call. “Rise, take up thy bed and walk” (John 5:8). This call must surely have come to him with startling suddenness. He had not walked for “thirty and eight years.” But there is always that inexplicable something about the Person and Word of the Lord Jesus Christ that awakens the confident expectation of the diseased and the downcast. It was utterly useless for any other man to say, “Rise and walk.” It would only be solemn mockery, but coming from His lips the words were “spirit and life.” VI. Sudden Change. “And immediately the man was made whole” (John 5:9). He believed the word of the Lord, acted on the authority of it, and found in his happy experience that he had received the blessing for which he so much longed. He got it, not by working, striving,’ or struggling, but by simply believing. The change wrought in him was both sudden and complete: “immediately … made whole.” The cure itself was a mystery, but the fact of it was a certainty—perfect and God-like. VII. Fearless Testimony. “The man departed, and told the Jews that it was Jesus which had made him whole” (John 5:15). Having met the Lord in the temple (John 5:14), he now confesses Him before men, and before such men as were bitterly opposed to Him. “With the heart man believeth, and with the mouth confession is made unto salvation” (Rom. 10:10). By grace are we saved through faith, but faith is manifested before men by works (James 2:18). Some refuse to confess Christ because they love the praise of men more than the praise of God (John 12:42, 43). To deny Him before men is to be denied by Him before the Father in Heaven (Matt. 10:32, 33). (ED: THERE IS NO EVIDENCE IN THIS TEXT THAT THE MAN WAS SPIRITUALLY HEALED!) Warren
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Vernon McGee - Many years ago when I was pastor in Pasadena, I went up one year to speak at the Preventorium where little fellows and girls who had weak lungs or tuberculosis were cared for. They presented an Easter program. There was one little fellow there who quoted this entire fifth chapter of John, all forty-seven verses. He made only one error and I always felt it wasn't much of an error. In John 5:3, he quoted it like this, "In these lay a great multitude of important folk." (ED: KJV has "impotent") Quite a few people smiled when he said that. I got to thinking about it and realized he was correct. They were important. One of them caused the Lord Jesus to come to this place, and any of the others could have turned to Him. They were important to Him. (John 5 Commentary or BORROW Gospel of John Volume 1) John 5:4 for an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted. KJV John 5:4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. NET John 5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. CSB John 5:4 [because an angel would go down into the pool from time to time and stir up the water. Then the first one who got in after the water was stirred up recovered from whatever ailment he had]. NOTE - Other manuscripts omit bracketed text ESV John 5:3 In these lay a multitude of invalids-- blind, lame, and paralyzed. NIV John 5:3 Here a great number of disabled people used to lie--the blind, the lame, the paralyzed. NLT John 5:3 Crowds of sick people-- blind, lame, or paralyzed-- lay on the porches. (NOTE - Some manuscripts add waiting for a certain movement of the water, 4 for an angel of the Lord came from time to time and stirred up the water. And the first person to step in after the water was stirred was healed of whatever disease he had.) NRS John 5:3 In these lay many invalids-- blind, lame, and paralyzed. (NOTE - Other ancient authorities add, wholly or in part, waiting for the stirring of the water; 4for an angel of the Lord went down at certain seasons into the pool, and stirred up the water; whoever stepped in first after the stirring of the water was made well from whatever disease that person had.) GWN John 5:3 Under these porches a large number of sick people-people who were blind, lame, or paralyzed-used to lie. first: Ps 119:60 Pr 6:4 8:17 Ec 9:10 Ho 13:13 Mt 6:33 11:12 Lu 13:24-28 16:16 was made: 2Ki 5:10-14 Eze 47:8 Zec 13:1 14:8 1Co 6:11 1Jn 1:7 John 5 Resources - Multiple Sermons and Commentaries Fanciful Picture Beware of Unscriptural paintings! for (gar - term of explanation) an angel of the Lord went down at certain seasons into the pool (kolumbethra) and stirred up the water - While this text is likely not genuine, I would still note it says "an angel" and not "the angel" of which there were many appearances in the OT. whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted ESV Study Bible (borrow) - Jn 5:4 should not be considered part of Scripture, although Jn 5:7 (which is in all manuscripts) shows that people believed something like what this statement reports. Brian Bell - Do people really receive Divine healings at certain places/spa’s? - I know of people who swore by Murrieta Hot Springs when it was open to the public. 1. There is the spa at Lourdes; the shrine at Guadeloupe; the pool of Bethesda. a) Surely some medicinal value. Maybe high in minerals, iron, etc. 2. Every country has special places like this, where people flock by the hundreds to be healed! 3. Unfortunately their focus gets distracted on how they might be healed, rather than on the One who can truly heal. Jon Courson - Tradition said the first one in the pool after the water stirred would be healed. That's what the law, religion, and man's regulations always say. "Be the first. Be the best. Try harder. Fight your way to the top. God helps those who help themselves." (See Jon Courson's Application Commentary - scroll up and down to show more text) Spurgeon's Exposition - It was the last remnant of miracle. Such things were common enough in Judaea in her better days; but now the times of the prophets had ceased, and the day of miracles was almost over. Here, at Bethesda, were just a few relics and remnants of the good old days. Only one was cured, he that stepped into the pool first after the angel had troubled the water. It was but a scanty power that was left to the troubled water; but it was quite enough, if only one in a thousand was healed, to bring a crowd of people to wait around the pool. If only one person in a year were saved, I should not wonder if you thronged the place to hear the gospel that saved him; but your privilege is much greater. Here all who come, if they will hear and believe, shall find healing. It is not the first only, but even unto the last who shall step into the pool, that shall be healed. Henry
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Vernon McGee - There are a number of people today, just as there were then, who are sick in their minds, ignorant, and superstitious. There are quite a few who go to faith healers today who believe they get healed. There is always a question whether or not they were ever really sick. Another question is whether they stay permanently healed. My point is that the Lord Jesus Christ heals today just as He did at the pool of Bethesda, and that one is not healed by some moving of the water.(John 5 Commentary or BORROW Gospel of John Volume 1) David
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Vernon McGee comments "He told him to rise (get up), take up his bed, and walk. He was to give up his place there at the pool to somebody else. He's to take his bed because no arrangements will be made for a relapse. There isn't going to be any relapse!" (John 5 Commentary or BORROW Gospel of John Volume 1) Stevenson - I have heard a teaching going around that the reason people are not healed today is because they do not have enough faith. This tactic is particularly common among reputed faith healers who fail to heal. They simply place a guilt trip on the person whom they attempted to heal, saying that the reason was that the individual did not have enough faith. This man had no faith. He did not even know who Jesus was.
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Vernon McGee quipped "When that man got down into the ditch of sin, the Lord Jesus and the Father could no longer rest on the Sabbath Day. Although God rested after the creation of the physical universe, after the fall of man He didn't rest, because man, like an ox, had gotten down into the ditch.). (Borrow The Defender's Study Bible) THOUGHT BY SPURGEON - In obedience, power was given. The man did not stop and wrangle with Christ, and say, “Rise? What dost thou mean? Thou lookest like a friend; but dost thou come here to make sport of me? Rise? Thirty and eight years have I been lying here, and thou sayest, ‘Rise.’ Dost thou think that there has over been a minute in those eight and thirty years in which I would not have gladly risen if I could have done so, and yet thou sayest, ‘Rise,’ and thou sayest, ‘Take up thy bed. Shoulder the rug on which thou liest.’ How can I do so? It is thirty and eight years since I could lift a pound weight, and thou bidst me shoulder this mat on which I lie. Dost thou make me a theme of jest? And walk? Thou sayest, ‘Walk.’ Walk? Hear me, ye sick ones around me, he tells me to walk! I can scarcely lift even a finger, yet he bids me walk!” Thus he might have argued the matter out, and it would have been a very logical piece of argument, and the Saviour would have stood convicted of having spoken empty words. Instead of speaking thus, no sooner did Christ say to him, “Rise,” than he willed to rise; and as he willed to rise, he moved to rise, and rise he did, to his own astonishment. He rose, and stooping down, rolled up his mattress, all the while filled with wonder, every part of his body singing as he rolled it up, and put it on his shoulder with alacrity. To his surprise, he found that the joints of his feet and legs could move, and he walked right away with his mattress on his shoulder; and the miracle was complete. Stop, man, stop! Come here! Now, had you the strength to do this of yourself? “No, not I. I lay there eight and thirty years; I had no strength till that word ‘Rise,’ came to me.” “But did you do it?” “Oh! yes, you see that I did it. I rose; I folded up the mattress; and I walked away.” “But you were under some kind of compulsion, that made you move your legs and your hands, were you not?” “Oh! no; I did it freely, cheerfully, gladly. Compel me to do it? My dear sir, I clap my hands for joy to think that I could do it. I do not want to go back to that old mat, and lie there again; not I.” “Then what did you do?” “Well, I scarcely know what I did. I believed him, and I did what he told me; and a strange, mysterious power came over me; that is the whole story.” “Now explain it; tell these people all about it.” “Oh! no,” says the man, “I know that it is so; but I cannot explain it. One thing I know, whereas I was a cripple, now I can walk; whereas I was impotent, now I can carry my bed; whereas I was lying there, now I can stand upright.” JESUS' DELIBERATE TIMING OF THE MIRACLE Now it was the Sabbath (sabbaton) on that day - John adds this parenthetical note to help us understand the subsequent fleshly reaction of the Jews (See the inception of persecution in chart above). Jesus clearly performed many of his miracles on the Sabbath to directly confront the Jewish tradition that such activity on the Sabbath made one guilty of breaking God's Law. The problem of course is that the Jews had added to God's Law. (See Table of Sabbath Miracles) This miracle on the Sabbath is one among a number of Sabbath skirmishes between Jesus and the Jewish leaders - Matt. 12:1–14; Mark 2:23–3:6; Luke 6:1–11; 13:10–17; 14:1–6; John 7:21–23; John 9:14–16. Robertson on the Sabbath (sabbaton) on that day - The first of the violations of the Sabbath rules of the Jews by Jesus in Jerusalem that led to so much bitterness (cf. John 9:14, 16). This controversy will spread to Galilee on Christ's return there (Mark 2:23-3:6; Matthew 12:1-14; Luke 6:1-11). (John 5 Commentary) David Thompson - Jesus will heal people at least seven times on the Sabbath day: 1) Heals demon possessed man (Mark 1:21-28); 2) Heals Peter’s mother-in-law (Mark 1:29-31); 3) Heals the lame man (John 5:1-18); 4) Heals shriveled man’s hand (Mark 3:1-6); 5) Heals a crippled woman (Luke 13:10-17); 6) Heals a man with dropsy (Luke 14:1-6); 7) Heals a blind man (John 9:13-14). Jesus specifically chose to do this miracle on the Sabbath day and He knew this would rub these religious leaders the wrong way. Under the O.T. law, there were some Sabbath Day restrictions for Israel as a nation - 1) They were not to cook anything (Ex. 16:23); 2) They were not to gather manna (Ex. 16:26); 3) They were not to go anyplace (Ex.16:29); 4) They were not to do any kind of work (Ex. 35:2); 5) They were not to light a fire (Ex. 35:3); 6) They were not to gather sticks (Num. 15:32-35); 7) They were not to carry a load or bring anything into Jerusalem (Jer. 17:21); 8) They were not to load things on donkeys (Neh. 13:15). The point of these Sabbath day rules was that this was to be a day in which the focus was on God and not on the normal business procedures of every other day. Charles Swindoll quips "Just as the reader might begin to celebrate the man’s healing, John’s aside drops like a wet blanket. He says, in effect, “Oh, by the way, it was the Sabbath.” Anyone who knew anything about Pharisees understood the significance of that simple statement. His literary killjoy foreshadows a bizarre twist to the story. (BORROW Insights on John or see Insights on John scroll up and down for more text) John
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McGee added "What actually happened was simply this: the Lord healed him physically at the pool of Bethesda, but He healed his soul there in the temple. Sin had caused the man's trouble. First he got a well body, and then he got a well soul. He came to know Jesus, you see. Then he was able to tell who He was. This impotent man was waiting and waiting, looking at the pool, and one day Jesus, the Lamb of God, came by and saw him. Then the man saw Jesus. The impotent man met the Omnipotent Man. The thing that is amazing to me is that there were multitudes left in those porches and they were not healed. Today there are multitudes who are not saved. Isn't Jesus willing to save them? Yes, but they haven't looked at Jesus (ED: Cp Isaiah 45:22). They're just waiting, friend, waiting for something to happen. (John 5 Commentary or BORROW Gospel of John Volume 1) (Bolding added) Charles Swindoll agrees with Wiersbe writing "Some have taken Jesus’ warning to mean that sin had caused the man’s illness, but Jesus later denied a moral cause-effect relationship between sin and physical disabilities (John 9:3+) (ED: BUT SEE A T ROBERTSON'S NOTE BELOW). A simpler explanation is that Jesus knew the man’s heart. Having delivered the man from his physical affliction, Jesus sought to save the man from eternal spiritual suffering. The “worse” Jesus had in mind was hell. Jewish theology of the day correctly taught that sin deserves punishment; however, the rabbis incorrectly attributed physical illness to God’s wrath. The true and ultimate punishment for sin is eternal torment after death. (BORROW Insights on John or see Insights on John scroll up and down for more text) (Bolding added) Osborne does not think this man was saved - It is common in healing miracles for physical transformation to lead to spiritual transformation. In many miracle stories, the verb sozo has this double meaning, indicating both to “heal” and “save” (cf. Mk 5:34; Mk 6:56; Mk 10:52; and parallels). Jesus challenged the man to get right with God lest he face divine judgment for sin, which is far worse than simple illness. This was more than a moral challenge. Jesus offered the man life from above (Jn 3:3, 5; so Whitacre). He had shown a glimmer of faith when he responded to Jesus’ command by getting up and carrying his mat. Now he had to make the second step and turn from sin to God. He had to choose between life and judgment. There was no middle ground. This is the key message of the book—light or darkness, life or judgment. We must all make the same choice as this man, and that choice will determine whether we receive eternal life or face eternal death. Sadly, this man made the wrong choice. Rather than respond to Jesus, he “went and told the Jewish leaders that it was Jesus who had healed him.” He betrayed Jesus to his enemies. This does not mean the man was another Judas; he acted in ignorance—but ignorance in this book is tantamount to rejection (cf. Jn 1:10). Metzner (1999:179-180, 190-191) shows that this man, who never came to faith, represents Jewish unbelief. Unlike the man born blind (Jn 9:17, 25, 30-33, 36-38), he showed no movement from spiritual dullness to belief. He failed to respond to Jesus’ offer and so provided the worst example yet of those encountered by Jesus. This was no studied rejection. He simply remained in ignorance and thus in unbelief (see Moloney, Keener, Köstenberger).(See The Gospel of John) - bolding added) Rodney Whitacre agrees with Osborne writing - Asking this man to sin no more seems like an impossible request, an intolerable burden, but it is actually part of the good news. In the first place it implies that he has been forgiven (cf. Jn 8:11; Mt 9:1-8 par. Mk 2:1-12 par. Lk 5:17-26). Here we see the Lamb of God at work, taking away the sins of the world, forgiving even those who will go on to betray him. But furthermore there is a theme in John and 1 John that Christians have been freed from the power of sin. Jesus is challenging this man to a new life, the life from above (Jn 3:3, 5). The barest glimmer of faith on this man's part brought Jesus' healing to his life, and now he is to move far beyond his weakness, both physically and spiritually. As George MacDonald has put it, God is easy to please but hard to satisfy. Failing to turn to this new life will result in something worse happening—something worse than being an invalid for thirty-eight years! Jesus is offering the man life and threatening him with judgment. These are two sides of a single coin, and together they are the hallmark of all of Jesus' ministry, as will be stated shortly in his keynote address (John 5:24-29). The light of God's love brings division (John 3:16-21); one is heading toward either life or death. This image of Jesus threatening a man with hell is not very popular in some circles, but it is a fundamental element in the portrait of all four Gospels. No one in Scripture talks about hell more than Jesus. And he never talks about it, as George MacDonald does (WOE!), as a purifying fire that will burn you until you are good. God's love is indeed a purifying fire, and that very fire is a part of the good news. If we love God we will want him to purge all sin from us, and the good news is that he is willing and able to do so. The Great Physician will not allow any of the disease to remain within us (ED: THAT'S CALLED GLORIFICATION!). Thanks be to God! Jesus, however, never speaks of hell in these terms; it is always spoken of as something to avoid at all cost (for example, Mt 5:29-30; Mt 18:8-9; Mk 9:43-48). John portrays this man, therefore, in a very negative light. He is a sinner, unlike the blind man in chapter John 9, and he betrays the one who healed him. He knows that these leaders were upset with Jesus (John 5:10). So when he informs the opponents he is prefiguring informers later (John 11:46) as well as Judas' betrayal at a later feast in Jerusalem (John 18:2-3). This man's betrayal of Jesus is in marked contrast to the blind man's devotion (chap. John 9), for the blind man confesses Jesus by standing up to the very opponents this man sides with against Jesus. The man's ingratitude is apparent. (The Opening Revelation of the Glory Reaches a Climax 5:1-15) Gotquestions.org - The postscript to the story reveals that the man who was physically healed still needed spiritual healing. “Later Jesus found him at the temple and said to him, ‘See, you are well again. Stop sinning or something worse may happen to you’” (John 5:14). Jesus’ words are a rebuke of an unnamed sin—the man was living contrary to God’s will somehow—and a warning of “something worse.” What could be worse than thirty-eight years of paralysis? How about an eternity in hell (see Mark 9:47+)? Blum on do not sin...nothing worse - Jesus' warning (Stop sinning or something worse may happen to you) does not mean that his paralysis was caused by any specific sin (cf. Jn 9:3), though all disease and death come ultimately from sin. The warning was that his tragic life of 38 years as an invalid was no comparison to the doom of hell. Jesus is interested not merely in healing a person's body. Far more important is the healing of his soul from sin. Bruce Barton - In this case, Jesus sought out the healed man to warn him that though he was healed physically, his thirty-eight years as an invalid would be nothing compared to something worse—that is, eternity in hell. The man needed to stop sinning and come to salvation in Christ. He had been lame, but now he could walk. This was a great miracle. But he needed an even greater miracle—to have his sins forgiven. The man was delighted to be physically healed, but he had to turn from his sins and seek God's forgiveness to be spiritually healed. (BORROW John - Life Application Commentary) Merrill C Tenney - There is no indication that this encounter strengthened the man's faith and attachment to Jesus; in fact, the contrary could easily be inferred. But he did confess Jesus as his healer. (ED: BUT DOES NOT OBVIOUSLY CONFESS HIM AS LORD - see Ro 10:9-10+) (See The Expositor's Bible Commentary scroll up and down for more pages) So that (term of purpose or result) nothing worse happens to you - What does Jesus imply by "nothing worse?" What had been his state? Paralyzed for 38 years (Jn 5:5). As a number of writers suggest, this statement implies that his condition was in some way related to sin (see Osborne above). Something worse might happen to him! What could be worse? Imprisoned in hell for eternity would be far worse! D A Carson on something worse - The something worse must be final judgment (cf. Jn 5:29). Greek expert A T
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Vernon McGee notes that "This is the incident that put those bloodhounds of hate on the trail of Jesus. (When John says the "Jews," he is actually referring to the religious rulers of the Jews.) This is the point at which they began to persecute Jesus and sought to slay Him." (John 5 Commentary or BORROW Gospel of John Volume 1) Persecuting (1377) dioko rom dío = pursue, prosecute, persecute) means to follow or press hard after, literally to pursue as one does a fleeing enemy. It means to chase, harass, vex and pressure and was used for chasing down criminals. Dioko speaks of an intensity of effort leading to a pursue with earnestness and diligence in order to obtain. To go after with the desire of obtaining or in some contexts the desire to harm. It gives us the picture of going on the track of something like the hounds on the hunt and pursuing after the fox and implying a continuing effort to overtake, reach, or attain the goal. To persecute - 30/45 NT uses convey the sense of the intention of doing harm. To hunt down like an animal. To run swiftly after something. To in any way whatever, to harass, trouble, molest. To carry out physical persecution, to harass, to abuse, to treat unjustly. (Mt 5:10, 11, 12, Mt 5:44, Mt 10:23, Lk 21:12, Jn 5:16; 15:20; Acts 7:52; 9:4, 5; 22:4,7, 8; 26:14, 15; Ro 12:14; 1Co 4:12; 15:9; 2Co 4:9; Gal 1:13,23; Gal 4:29; Gal 5:11; Php 3:6; 2Ti 3:12; Passive sense - to be maltreated, suffer persecution on account of something -Gal 6:12. Dioko conveys a sense of urgency and a sense of of intensity of purpose. John 5:17 But He answered them, "My Father is working until now, and I Myself am working." BGT John 5:17 Ὁ δὲ [Ἰησοῦς] ἀπεκρίνατο αὐτοῖς· ὁ πατήρ μου ἕως ἄρτι ἐργάζεται κἀγὼ ἐργάζομαι· KJV John 5:17 But Jesus answered them, My Father worketh hitherto, and I work. NET John 5:17 So he told them, "My Father is working until now, and I too am working." CSB John 5:17 But Jesus responded to them, "My Father is still working, and I am working also." ESV John 5:17 But Jesus answered them, "My Father is working until now, and I am working." NIV John 5:17 Jesus said to them, "My Father is always at his work to this very day, and I, too, am working." NLT John 5:17 But Jesus replied, "My Father is always working, and so am I." NRS John 5:17 But Jesus answered them, "My Father is still working, and I also am working." NJB John 5:17 His answer to them was, 'My Father still goes on working, and I am at work, too.' NAB John 5:17 But Jesus answered them, "My Father is at work until now, so I am at work." YLT John 5:17 And Jesus answered them, 'My Father till now doth work, and I work;' GWN John 5:17 Jesus replied to them, "My Father is working right now, and so am I." BBE John 5:17 But his answer was: My Father is still working even now, and so I am working. RSV John 5:17 But Jesus answered them, "My Father is working still, and I am working." My Father: Jn 9:4 Jn 14:10 Ge 2:1,2 Ps 65:6 Isa 40:26 Mt 10:29 Ac 14:17 17:28 1Co 12:6 Col 1:16 Heb 1:3 John 5 Resources - Multiple Sermons and Commentaries Related Passages: John 9:4+ “We must work the works of Him who sent Me (THE FATHER) as long as it is day; night is coming when no one can work. John 14:10+ “Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. John 20:17+ Jesus *said to her, “Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, ‘I ascend to My Father and your Father, and My God and your God.’” JESUS REFUTES THE ACCUSATION OF BREAKING SABBATH But - Term of contrast. Why now? What is the contrast? He is presenting the argument against their accusations declaring that God the Father does not suspend His work on the Sabbath and neither does the Son. God still causes the sun to shine and rain to fall on the Sabbath. Similarly the Son's beneficent work is performed independent of what day of the week it is. John MacArthur calls this "The Most Startling Claim Ever Made." R C H
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Vernon McGee comments that "Making himself equal with God" is a clear-cut claim to deity. I have heard the liberals say that the Bible does not teach the deity of Christ. I don't know what those men are talking about. I feel they are either woefully ignorant or they are absolutely dishonest. You may disagree with the Lord Jesus, and you may disagree with the Bible, but how can you put any other construction on these plain words, "making himself equal with God"? If that isn't claiming deity, then I do not know how a person would be able to claim deity. (John 5 Commentary or BORROW Gospel of John Volume 1) ESV Study Bible (borrow) - Jesus was claiming to be the Son of God , not in the way that ordinary human believers are sons of God (ED: THE PHRASE "SON OF GOD" IS USED ONLY OF JESUS, WHILE "SONS OF GOD" REFER TO BELIEVERS - Mt 5:9, Ro 8:14, 19, Gal 3:26) but in the sense of one who was equal to God in his nature and in every way, yet who related to God in a Father-Son relationship (see note on John 1:14). If Jesus had been merely a man (as his Jewish opponents thought), then this claim would have been blasphemy on Jesus’ part. GotQuestions.org In John 5:18 the Jewish religious leaders wanted to kill Jesus because He was claiming deity and equality with God (ED: AND BREAKING THEIR MADE-UP SABBATH RULES). They were correct in this accusation (John 1:1–2; 5:17; 8:58). The Jews rightly understood that, when Jesus said, “My Father is always at his work . . . , and I too am working” (John 5:17), He made Himself equal to God. He spoke of Himself as if He were on the same level as God, and He professed a special relationship with God—He said, “My Father,” not “our Father.” The Jews considered Jesus to be guilty of blasphemy in three ways: 1) Jesus called God His “Father,” 2) He worked in tandem with God, and 3) He asserted the same authority to work on the Sabbath as God has. It is notable that Jesus did not correct them; He accepted the accusation that He had claimed deity for Himself. Gilbrant - The religious leaders accused Jesus of “making himself equal (isos) with God,” that is, to have the same authority as God (John 5:18). The Jews were correct in their assessment. This is exactly the claim Jesus was making for himself. Later, in John 8:12-59, He made an even bolder statement: “Before Abraham was, I AM” (John 8:58) (ED: TO WHICH THEY REACTED SEEKING TO KILL HIM - Jn 8:59). Notice also the claim of Scripture in John 1:1-5. The Jewish religious leaders resented Jesus’ claims. They understood perfectly what Jesus was saying. Jesus did not assume merely a relationship to the Father equal to that of His followers. He never said, "Our Father" (except when He taught the disciples to pray). He always referred to "My Father" in a unique sense, indicating a relationship which cannot be applied to any other being in the universe....It is amazing how the Saviour and God of their fathers could stand before them in calmness and longsuffering. The majesty of His person and His love in the presence of His antagonists were evidence that He possessed the glory of His Father. (Complete Biblical Library) Spurgeon's Exposition - They did not understand him to preach Unitarianism; they understood him to proclaim His own true and proper Godhead, and He never contradicted them, for He was God. Equal (2470)(isos) Equal, alike in quantity, quality or dignity (Mt. 20:12; Lk 6:34; Jn 5:18), of nature and conditions (Acts 11:17; Rev. 21:16), consistent, the same. Consistent referring to testimony (Mk. 14:56, 59). Zodhiates - In the neut. pl., ísa is used as an adverb as in Phil. 2:6 where it modifies the articular infinitive tó eínai, "to be equal with God." Jesus did not consider the action of being equal to God, i.e., maintaining a state of being equal to God, as an act of robbery. Here ísa Theó (ísa, pl.; Theó, dat. sing. of Theós, God) is similar to John 5:18 where íson, the acc. sing., is used. Ísa in the neut. pl. as in Phil. 2:6 better corresponds to "as" than to "equal to." (Borrow The Complete Word Study Dictionary: New Testament - excellent resource). Vine adds isos means "the same in size, number, quality," etc., is translated "equal" in John 5:18; Phil. 2:6; in the latter the word is in the neuter plural, lit., "equalities;" "in the RV the words are translated 'on an equality with God,' instead of 'equal with God,' as in the AV. The change is of great importance to the right interpretation of the whole passage. The rendering 'equal with God,' is evidently derived from the Latin Version. … It was apparently due at first to the fact that the Latin language had no adequate mode of representing the exact form and meaning of the Greek. The neuter plural denotes the various modes or states in which it was possible for the nature of Deity to exist and manifest itself as Divine." * [* Gifford, The Incarnation, p. 20.] (Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbrant - Classical Greek This common term in antiquity occurs from the time of Homer (ca. Seventh Century B.C.) onward. Its most common meaning is “equal, alike.” From this, isos could serve in various capacities. Isos can mean “equal” in qualitative terms such as “fair treatment.” In quantitative terms isos can refer to equal proportions (see Liddell-Scott; Stählin, “isos,” Kittel, 3:343). Stählin suggests that “qualitative” is perhaps not the best term to use. He offers in its place equality of value. In mathematical propositions isos especially denotes the exact quality shared between quantities (ibid., 3:345). In early Greek culture and literature centers, another aspect of the use of the term isos was felt on social and philosophical implications of the nature of “equality.” There existed a belief that equality between men was a function of some harmonizing cosmic principle that operated within the universe. However, the attempt to create a society where all men were equal went one step further in that the idea of equality began to extend toward the gods. Hero worship in the Greek culture is an evidence that a “divinity of man” concept was present. In fact, heroes were referred to as isotheos, i.e., “like god.” This concept points to one of the deepest differences between Greek philosophy and the religion of Israel. Throughout the entire Old Testament the rhetorical question resounds, “Who is like God!” Clearly, there is none in heaven or on earth who is like the God of Israel. (Cf. Psalm 89:6 [LXX 88:7], “Who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord?”; the Septuagint shows isoō, the verb form.) In Jewish thought, it was the very fact that man sought to be like God which led to the Fall in the Garden of Eden. The temptation brought to Eve by the serpent was, “Ye shall be as gods” (cf. Genesis 3:5). The desire for autonomy from God and equality with Him describes the origin as well as the goal of all sin. Septuagint Usage The Septuagint translators enlisted isos to translate nine Hebrew words. In the majority of instances, however, one finds either ’echādh or the prepositional prefix kᵉ-, “like, as,” behind isos. It refers to equal amounts or measurements (Exodus 30:34; cf. Ezekiel 40:5ff.), or figuratively it speaks of “shared or common feeling” (literally “equal to your own soul”; Deuteronomy 13:6). Isos functions as “like” or “as” on a regular basis (e.g., Job 13:12,28). The concept of shared essence—that in which all humanity is isos—is reflected in the apocryphal Wisdom of Solomon (7:1,3,6). There appear to be few, if any, theological nuances associated with the actual occurrences of this term in the Septuagint. But as described above the concept of man’s desire for achieving “equality” with God is clearly evident in the Old Testament. New Testament Usage In the New Testament isos occurs eight times and follows the classical and Septuagintal patterns of understanding. “Equal” can refer to the same treatment (Matthew 20:12; cf. Luke 6:34); to the fact that the false witnesses’ testimonies against Jesus were not equal, i.e., they were not the same (Mark 14:56,59); to equal measurements (Revelation 21:16); or to the identical gift (Acts 11:17). Only twice are there any theological associations with isos. The religious leaders accused Jesus of “making himself equal (isos) with God,” that is, to have the same authority as God (John 5:18). The Jews were correct in their assessment. This is exactly the claim Jesus was making for himself. Later, in John 8:12-59, He made an even bolder statement: “Before Abraham was, I am” (John 8:58). Notice also the claim of Scripture in John 1:1-5. The Jewish religious leaders resented Jesus’ claims. The other quite difficult text in which isos occurs is Philippians 2:6. The issue of the text does not revolve around isos per se, but harpagmos (719), “prize, robbery, something to be clung to” (cf. Bauer and word study on harpagmos).(Complete Biblical Library) Isos - 8v - consistent(2), equal(3), equality(1), same(2). Matt. 20:12; Mk. 14:56; Mk. 14:59; Lk. 6:34; Jn. 5:18; Acts 11:17; Phil. 2:6; Rev. 21:16 QUESTION - What does it mean that Jesus made Himself equal with God (John 5:18)?' ANSWER - Jesus heals a lame man on the Sabbath in John 5, and that caused the Jewish leaders to persecute Jesus. “In his defense Jesus said to them, ‘My Father is always at his work to this very day, and I too am working’” (John 5:17). This statement raised the leaders’ anger to a fever pitch: “For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (John 5:18). The identity of Jesus is critical to understanding the Christian faith, and it’s a topic that the Gospel of John sheds much light on. In fact, it’s the first topic John addresses in his book: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). John describes the Word (Jesus) as “with God”—distinct from God the Father in some way—yet, at the same time, Jesus is God. In addition, Jesus was “in the beginning,” pointing the reader back to Genesis 1:1. Jesus has always existed as one of the three Persons of the Trinity. Jesus’ words in John 5 making Himself equal with God were a simple reflection of reality. In John 5:18 the Jewish religious leaders wanted to kill Jesus because He was claiming deity and equality with God. They were correct in this accusation (John 1:1–2; 5:17; 8:58). The Jews rightly understood that, when Jesus said, “My Father is always at his work . . . , and I too am working” (John 5:17), He made Himself equal to God. He spoke of Himself as if He were on the same level as God, and He professed a special relationship with God—He said, “My Father,” not “our Father.” The Jews considered Jesus to be guilty of blasphemy in three ways: 1) Jesus called God His “Father,” 2) He worked in tandem with God, and 3) He asserted the same authority to work on the Sabbath as God has. It is notable that Jesus did not correct them; He accepted the accusation that He had claimed deity for Himself. That was not the only time Jesus laid claim to deity. In John 8:58 Jesus claims to have existed before Abraham. As Abraham lived roughly 2,000 years prior to Jesus making the claim, the only way Jesus’ claim could be true is if He is God. Not only that, but Jesus makes the claim by identifying as “I am.” This is the name of God spoken to Moses at the burning bush. It was the name Moses provided to the Hebrew people when asked who sent him to free them from Egypt (Exodus 3:14). In saying He was the I Am who existed before Abraham, Jesus was clearly making Himself God, and the unbelieving Jews responded accordingly—“They picked up stones to stone him” (John 8:59). The Jewish leaders in John 5 started with the false premise that Jesus is not God in the flesh. They refused to entertain the thought, even after seeing the miracle He performed. So they were offended by His words and the fact that He had healed on the Sabbath. But Jesus simply presented Himself as He is. He is God. The Jews accused Jesus of making Himself equal with God as if He were a charlatan trying to boost Himself into that position. They missed the truth that Jesus, as the Son of God, has always been God. There were other witnesses to the deity of Jesus. John the Baptist (John 5:33–35), Jesus’ own works (John 5:36), God the Father (John 5:37–38), and the Scriptures (John 5:39–47). Jesus’ deity is also attested in Hebrews 1:1–3; Colossians 1:15–17; Ephesians 1:3–14; and Philippians 2:1–11. Jesus’ deity is a central aspect of the gospel of Jesus Christ. Jesus provides those who believe in Him with the righteousness of God (2 Corinthians 5:21). He can do this because He is God and therefore has the righteousness of God to give. Jesus, God the Son, took on flesh and walked sinlessly among His creations, was wrongfully killed by them, and rose again so they may have the righteousness of God and eternal life. This is the good news of Jesus Christ. GotQuestions.org John 5:19 Therefore Jesus answered and was saying to them, "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner. BGT John 5:19 Ἀπεκρίνατο οὖν ὁ Ἰησοῦς καὶ ἔλεγεν αὐτοῖς· ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ᾽ ἑαυτοῦ οὐδὲν ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ. KJV John 5:19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. NET John 5:19 So Jesus answered them, "I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise. CSB John 5:19 Then Jesus replied, " I assure you: The Son is not able to do anything on His own, but only what He sees the Father doing. For whatever the Father does, the Son also does these things in the same way. ESV John 5:19 So Jesus said to them, "Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. NIV John 5:19 Jesus gave them this answer: "I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. NLT John 5:19 So Jesus explained, "I tell you the truth, the Son can do nothing by himself. He does only what he sees the Father doing. Whatever the Father does, the Son also does. NRS John 5:19 Jesus said to them, "Very truly, I tell you, the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise. YLT John 5:19 Jesus therefore responded and said to them, 'Verily, verily, I say to you, The Son is not able to do anything of himself, if he may not see the Father doing anything; for whatever things He may do, these also the Son in like manner doth; Therefore Jesus answered: Jn 5:21,25,26, with, Eph 1:18,19 2:5 and was saying to them: Jn 5:28,29 11:25,26, with, Ro 8:11 2Co 4:14 Php 3:21 1Th 4:14 Ps 27:14 138:3 Isa 45:24, with, 2Co 12:9,10 Eph 3:16 Php 4:13 Col 1:11 Ex 4:11 Pr 2:6, with, Lu 21:15 Jer 17:10, with, Rev 2:23 Truly, truly: Jn 5:24,25 3:3 The Son: Jn 5:30 Jn 8:28 Jn 9:4 Jn 12:49 Jn 14:10,20 for: Jn 14:16-23 Ge 1:1,26 Isa 44:24 Col 1:16, Compare, Jn 5:22, with, Ps 50:6 2Co 5:10 Jn 2:19 10:18, with, Ac 2:24 Ro 6:4 1Co 15:12 1Pe 3:18 John 5 Resources - Multiple Sermons and Commentaries Related Passages: John 4:34 Jesus *said to them, “My food is to do the will of Him who sent Me and to accomplish His work. John 5:30 “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me. John 7:17 “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself. John 8:28 So Jesus said, “When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me. John 9:4 “We must work the works of Him who sent Me as long as it is day; night is coming when no one can work. John 12:49 “For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak. John 14:10 “Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. John 16:13 (SPIRIT NOT ACTING ON OWN INITIATIVE) “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. John 3:11 “Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony. John 3:32 “What He has seen and heard, of that He testifies; and no one receives His testimony. John 8:38 “I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.” "LIKE FATHER, LIKE SON!" JESUS IS EQUAL WITH GOD In this next section Jesus will clearly explain to the antagonistic Jews that He is the epitome of the saying we have today "Like Father, like Son!" He will even offer them a way out of their evil and spiritual darkness in John 5:24! W E Vine observes that based on the Jewish leaders accusations above "The way is now open for the most comprehensive public witness given by the Lord concerning the Father and Himself and Their dealings with man, both now and hereafter." (The Collected Writings of W.E. Vine) Grant Osborne on John 5:19-30 - The rest of this section (Jn 5:19-30) clarifies the right of Jesus to claim equality with God. Jesus’ response is that the power of life and judgment belong only to God, yet they have been turned over to the Son. Jesus addresses two aspects of this reality: realized eschatology in Jn 5:19-24 (i.e., these powers are his now), and final eschatology in Jn 5:25-30 (i.e., He controls the final judgment, so Brown). In Jn 5:19, we have what Lightfoot calls a “defense of Christian monotheism”: Jesus does not act independently of the Father but rather is at all times dependent on Him. He is equal yet in His incarnate state “does only what He sees the Father doing.” (See The Gospel of John - scroll up and down for more text) (BOLDING Added) Charles Swindoll introduces John 5:19-30 with this thought - When Jesus went to the pool of Bethesda in Jerusalem and chose to heal a superstitious invalid, He knew it would attract the attention of the religious authorities. Sure enough, after scolding the man for carrying his pallet, they hunted Jesus down and denounced Him for violating their rules. Their real purpose was to eliminate a threat to their authority; however, they masked their true intent by pretending to uphold God’s preeminence in the Sabbath. Jesus didn’t avoid the surface issue. He first corrected their faulty theology, and then He addressed the real question at hand: Who owns the Sabbath? The Lord answered that question with six specific claims: He is equal with God (Jn 5:19-20), He is the Giver of life (Jn 5:21, 26), He is the final Judge (Jn 5:22-23), He will determine the eternal destiny of humanity (Jn 5:24), He will raise the dead (Jn 5:25-29), and He is always doing the will of God (Jn 5:30). (Borrow Swindoll's Insights on John) (Bolding Added) Note that John 5:19-47 introduces the longest discourse addressed to the hostile Jews in all the Gospels. The only discourse that is longer is to His disciples (Jn 14:23-16:16). Michaels notes that the purpose of this lengthy discourse "is to explain in detail the brief riddle, “My Father is working even until now, and I am working” (Jn 5:17), so as to refute his opponents and at the same time instruct the Gospel’s readers." (Borrow The Gospel of John) It is notable that the Jews make no (recorded) verbal response to Jesus' discourse! Of course there was the response of rising hatred toward Him. Therefore - Term of conclusion. What is Jesus concluding? This is difficult to determine. As in John 5:17 where it says "Jesus answered them" but there is no statement or question by them (the Jews), and in this verse we see that there is no statement or question by the Jews in the previous verse. John says they were seeking to kill Him. One thought is they asked Him a question not recorded. Or they lodged a complaint not recorded. Or that He read their minds that they were seeking to kill Him and offers the following conclusion which is in essence an explanation or elaboration of His relationship to His Father and His authority to heal on the Sabbath. Jesus answered and was saying to them, "Truly, truly (amen, amen), I say to you - Them of course is the hostile Jewish leaders. "Listen! Listen!" Pay close attention! "The double seal of verity, “Amen, amen,” is combined with the voice of authority, “I say to you”" (Lenski) should have shocked the Jewish leaders. It is interesting that 3 words speak of Jesus' speech - answer, was saying, I say, marking this as a discourse. The repetition of truly (amen) is Jesus' way of saying I guarantee you that what I am about to say is absolutely true and it is very important! This is the first of three double amens in this important discourse - Jn 5:19, 24, 25. Amen is a response to something that has just been said, except in Jesus' teachings. Jesus, the ultimate "Amen" (Rev 3:14+), is the supreme authority and so it is clearly apropos that His teachings be introduced by amen. John's Gospel has 25 uses of "amen" and every use is a double amen (or double "truly"). None of the synoptic Gospels use a "double amen." It is also notable that in the four Gospels, amen is used only by our Lord Jesus Christ, almost always "to introduce new revelations of the mind of God." (Vine) Every use of "amen" or "truly" by Jesus serves to affirm what follows and by extension to cause us to pay close attention to the teaching. The Pauline uses of amen occur primarily at the close of his prayers or doxologies, and as such serve to confirm them as "it is firm" (or "so let it be"). All 25 uses of Truly, Truly (only in John's Gospel) - Jn. 1:51; Jn. 3:3; Jn. 3:5; Jn. 3:11; Jn. 5:19; Jn. 5:24; Jn. 5:25; Jn. 6:26; Jn. 6:32; Jn. 6:47; Jn. 6:53; Jn. 8:34; Jn. 8:51; Jn. 8:58; Jn. 10:1; Jn. 10:7; Jn. 12:24; Jn. 13:16; Jn. 13:20; Jn. 13:21; Jn. 13:38; Jn. 14:12; Jn. 16:20; Jn. 16:23; Jn. 21:18 Jesus is saying it is impossible for Him to act independently of His Father's will The Son can (dunamai - present tense - continually) do (absolutely) nothing of Himself (cf Jn 5:30; Jn 7:28; Jn 8:28; Jn 14:10) - What is Jesus saying here? One thing is clear -- Jesus and the Father are in such an intimate relationship that whatever Jesus does (e.g., healing the lame man) is in perfect harmony with what the Father does. Jesus is neither independent of the Father and what He does is not self-initiated. In other words, Jesus is saying it is impossible for Him to act independently of His Father. The two always work together. Jesus is describing the intimacy and unbroken communion He has possessed throughout eternity with His Father. We also see Jesus' subordination to the Father, since He does what He sees the Father doing and later says His authority is given to Him by the Father (Jn 5:22). So in this section we have the divine mystery of the Son being co-equal with the Father (Jn 5:18) and yet subordinate to Him. Jesus, being one with God, can do nothing apart from Him. -- Marvin Vincent Rodney Whitacre - He is completely dependent upon the Father (ED: subordination to the Father). In this expression of humility, obedience and dependence we see the Semitic version of the ideal son, since a son is to reproduce his father’s thought and action....His source of being and activity is not Himself but His Father. He cannot act from Himself, for to do so would be to exist autonomously from God. There is one who is autonomous, namely, the devil (Jn 8:44, Isa 14:12-16). The Son is distinct from the Father (or He would not be the Son), but He is not autonomous. (Jesus Delivers His Keynote Address: The Revelation of the Father's Son Jn 5:19-30) POSB - He did exactly what He saw the Father do. There was no divergence whatsoever between the Father and Jesus. There are three claims here. (1) Jesus was in perfect, unbroken communion with God. (2) Jesus was of the very same nature and person as God. (3) Jesus acted as God because He was God: He did exactly what God did. He did "the very same things" (tauta) in "the very same manner" (homoios). He acted and behaved exactly as God acted and behaved. (The Preacher's outline & sermon Bible - BORROW) A T Robertson on the Son can do nothing of Himself - True in a sense of every man (cf Jn 15:5), but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in Jn 5:30; 7:28; 8:28; 14:10. Jesus had already made it in Jn 5:17. Now he repeats and defends it. (Word Pictures of the New Testament) THOUGHT - Oh, how this truth should amaze and humble and break us, if necessary, of any sense of self-sufficiency (cf 2Co 3:5-6+), that we could accomplish any of the Father's will on earth as it is in Heaven apart from total reliance on His Holy Spirit (Zech 4:6+) and constant abiding in His Son (Jn 15:5+). Lord, deliver us from futile self-initiated and self-energized works that may look "spiritual," but are accounted as nothing before Your Holy eyes! In Jesus' Name. Amen. Unless it is something He sees (blepo - present tense - continually) the Father (pater) doing (poieo - present tense - continually) - Don't miss that Jesus again calls God His Father and Himself God's Son clearly claiming equality with God! How does Jesus "see" the Father doing these things? The most logical way is that they are on the same "wavelength" (so to speak) and in such perfect unity, that the will of the Son is in perfect harmony with the will of His Father (cf Jn 4:34+). We also do well to know that He frequently took time out to pray to His Father (Mk 1:35+, Mk 6:46+, Mt 14:23+, Lk 6:12+) Jesus was filled with the Spirit (Lk 4:1+, cf Acts 10:38+), completely controlled by the Spirit and is One with the Father. Because of His being one with the Father, He can do absolutely nothing apart from Him. It is this perfect oneness which allows Jesus to "see" what the Father is doing. This reminds me of the doctrine of the Trinity which is difficult for finite human minds to explain and/or understand, but a doctrine which is a foundational truth describing the perfect relationship between the Father, the Son and the Holy Spirit. F B Meyer describes this trinitarian oneness as “the inner and immediate intuition which the Son perpetually has of the Father’s work.” Perfect Sonship involves perfect identity of will and action with the Father -- Westcott Whitacre on how Jesus sees what the Father is doing - When Jesus says the Son sees what His Father is doing He is not saying that He makes rational deductions regarding God’s activity from what He can observe in Scripture or history or nature. Rather, since Jesus is in the "bosom of the Father" (Jn 1:18+), totally at one with the Father (Jn 10:30+), He sees God differently than anyone else ever has (Jn 1:18+; Jn 6:46+). While he is referring to His human experience, as the next verse makes clear, He has a sensitivity beyond human experience to God’s voice, because His intimacy with God is unclouded by sin. This sight, then, refers to His constant communion with his Father, and thus the actions He refers to are not some special signs done now and then to illustrate what the Father is like. Rather, Jesus’ whole life, everything He does, is reflective of what He sees the Father doing. (Jesus Delivers His Keynote Address: The Revelation of the Father's Son Jn 5:19-30) (Bolding added) THOUGHT (Whitacre) - "Jesus Himself, Who is the unique Son and Who alone has seen God, is nevertheless the model of true humanity in that He is thoroughly open to God, humble, doing nothing of His own. The birth from above makes us God’s children, and we share in something of the same sort of relationship with God through the Spirit as we see in the Son." Beloved, you may want to read that statement again because IT CHANGES EVERYTHING! By that I mean it totally transforms the way we "do" ministry. To say it another way, we need to "be" before we "do." And so, following Jesus' example, we are to continually seek to BE in such harmony (realizing of course we as sinful beings cannot be in perfect harmony) with the Father through His Spirit (and His Word and prayer), that what we DO is an overflow of our "BE" (so to speak - "being" is better English). This is the "secret" of a productive, exciting, abundant Christian life and ministry which brings great glory to our Father (Mt 5:16+), yields abundant harvest of good fruit (Jn 15:5+, cf Jn 15:8+) and stores up a rich reward we will enjoy throughout eternity (Mt 6:19-20+). If you are intrigued, let me encourage you to read the more detailed description of Walking Like Jesus Walked! And "fasten your (spiritual) seatbelt!" For (gar) - term of explanation) - Jesus will now explain His relationship to His Father will 4 successive terms of explanation (gar) in Jn 5:19, 20, 21, 22). Osborne on for (gar)- The first ("for" Jn 5:19b) explains that sonship demands unity of action: “Whatever the Father does, the Son also does.” The emphasis here is on the unity of the Father and the Son in terms of action. “Whatever the Father does, the Son also does.” The emphasis here is on the unity of the Father and the Son in terms of action. As Westcott says (1881:85), “His action is not only coincident but coextensive with the action of the Father... not in imitation, but in virtue of His sameness of nature.” He is at the same time one with the Father and dependent on the Father. (See The Gospel of John - scroll up and down for more text) Whatever the Father (pater) does (poieo - present tense - continually), these things the Son also does (poieo - present tense - continually) in like manner (homoios) - For explains what Jesus means by the fact that He only does what He sees His Father doing. The following passages will explain "these things" that the Son does. One can only imagine the effect this claim had on the hostile Jewish leaders! In like manner means the doing by both Father and Son is identical. R C H
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Vernon McGee has a helpful comment that "The witness He is referring to here (Jn 5:32) is not John the Baptist. They would immediately think that is the one to whom He is referring, BUT He makes it clear that He is not referring to a human witness at all." (John 5 Commentary or BORROW Gospel of John Volume 1) The testimony (marturia) which I receive (lambano) is not from man - NET = "I do not accept human testimony" NLT = "Of course, I have no need of human witnesses." NEB “Not that I rely on human testimony.” JB “not that I depend on human testimony” In other words Jesus is telling the Jews that He did not rely mainly on the testimony of men, even a prophet as great as John the Baptist. Newman - The force of Jesus’ words in this context is not to deny the truth of John’s testimony, but rather to affirm that He Himself does not need the testimony of any human being. (USB Handbook on the Gospel of John) Blum - Jesus did not need human testimony, but John's work helped people because in their darkness he pointed them to the light. John's work was that you may be saved. His great popular movement was only an anticipatory one, in which he pointed to Jesus as the Lamb of God. Wycliffe Bible Commentary - However helpful such witness may have been in leading others to a right evaluation of himself, Jesus did not rely upon it as necessary to His own awareness of person and mission. (See The Wycliffe Bible Commentary - no restrictions on NT) (IN OTHER WORDS HE DID NOT DEPEND ON HUMAN TESTIMONY.) POSB has an interesting application - Jesus did not need or plead the witness of a mere man. The implication for man is clear: men should not plead the witness of a mere man when dealing with eternal issues that determine their destiny. The testimony of God’s Son should be counted the strongest of witnesses, yet tragically men want the testimony of other men just like themselves. (Borrow The Preacher's outline & sermon Bible) BUT - Term of contrast. What is Jesus contrasting? Even though He Himself was not relying on John's testimony, nevertheless [contrast] He reminded the Jews of it because it was a testimony that had the potential to save those who heard it. I say these things so that (hina - purpose clause) you may be saved (sozo - note passive voice = an external work of God, Father and/or Spirit - cf Jn 6:44, 65+) What are these things? In context these things refer to John the Baptist's testimony which included such powerful truths as "Behold the Lamb of God Who takes away the sins of the world" (Jn 1:29+) or "Repent (present imperative see our need to depend on the Holy Spirit to obey) for the kingdom of heaven is at hand." (Mt 3:2+) Revised English Bible gives a good paraphrase "Not that I rely on human testimony, but I remind you of it for your own salvation." Jesus’ aim in the defense of His deity was not to win an argument, but to win souls. So that (hina - purpose clause) describes Jesus' purpose -- you may be saved and He laments in John 5:40 because of their lack of response. As Jesus has already explained "God did not send the Son into the world to judge the world, but that the world might be saved through Him." (Jn 3:17+) In sum, we see His love and compassion toward those who hated Him, were persecuting Him and who He knew would soon murder Him. These are words of One who was “full of grace and truth.” “Man of Sorrows” what a name For the Son of God Who came Ruined sinners to reclaim Hallelujah, what a Savior Hallelujah, what a Savior! (Play and praise Him) THOUGHT - Have you ever been witnessing to a lost person and you become frustrated with their specious excuses and so you begin to focus on winning an argument and forgetting you are there to win their soul. Of course we are speaking to "dead" men, so no amount of argument or logic can give life to a dead man. It is only the Spirit Who is able to accomplish the "winning" but He does uses a winsome presentation of the Gospel. How would you characterize your Gospel presentation, winsome or winning the argument? Are you sowing seed which the Spirit can use to save their soul? Perhaps you are shy like most of us are (I certainty tend to shy away from presenting the Gospel). If so, let me suggest a little tool you could use to present the Gospel to a dead person. It is a little tract I frequently hand out because it has a question on the front which almost every dead (spiritually) person is interested in -- "Are You Going to Heaven?" I show them the tract and ask what would they answer. I usually receive one of 3 answers - "I hope so," "I think so," or "I'm sure," (the last usually being a person who is born again and I encourage them to pass the tract on). Then I tell ask them how they "hope" or "think" they will go to heaven? That is where the tract can be very helpful. I tell them on the first page of the tract are 17 reasons people give as evidence that they are going to heaven. I suggest they read these 17 reasons and determine which is the correct answer. The tract then goes through all 17 answers and shows from Scripture why they are all the wrong way to enter Heaven. Then the tract asks "So what is the only way of salvation?" And then it presents Jesus as the only Source of salvation and the way to Heaven. Here is a link to invest in a pack of 25 tracts and then you can pray and ask God to give you opportunities to hand those to men and women who are dead in their trespasses and sins (Eph 2:1+). I can promise you that if you carry out this little "exercise" the result will be joy in your heart. Be sure and ask the person's name and after you part ways, take them to the Lord in prayer. Whether they are saved is in God's hands. But you have been faithful to be His witness in the remotest part of the earth (Acts 1:8+)! Well done, good and faithful servant (Mt 25:21, Lk 19:17+)! Matthew Henry on so that you may be saved. This he aimed at in all this discourse, to save not his own life, but the souls of others; he produced John’s testimony because, being one of themselves, it was to be hoped that they would hearken to it. Note, First, Christ desires and designs the salvation even of his enemies and persecutors (ED: WE WERE ALL ONCE HIS ENEMIES!!! Ro 5:10+). Secondly, The word of Christ is the ordinary means of salvation. Thirdly, Christ in His word considers our infirmities and condescends to our capacities, consulting not so much what it befits so great a prince to say as what we can bear, and what will be most likely to do us good. (John 5 Commentary) Kruse - Jesus did not need John’s testimony to establish the truthfulness of his word: Not that I accept human testimony; but I mention it that you may be saved. Having the testimony of the Father, Jesus did not need that of John the Baptist. The reason he pointed to John as witness was for the sake of his hearers. If only they would accept John’s testimony about him they would be saved. Jesus was holding out to his opponents another opportunity to turn and be saved. (Borrow The Gospel according to John : an introduction and commentary) Norman Geisler on testimony Jesus receives - He did not accept mere human testimony to establish Who He was, but He did accept it to propagate Who He was. God, by miraculous acts, established Who Jesus was (cf. Acts 2:22; Heb 2:3–4), not human beings. On the other hand, once humans discovered what God had disclosed, their testimony was valid. Even after Peter’s great confession, Jesus reminded him that “flesh and blood has not revealed this to you” (Mt. 16:17). J C
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Vernon McGee - Friend, there were not just a half dozen, or even a hundred or two whom He had healed; there were literally thousands of people whom He had healed. It was openly demonstrated. Nobody in that day contradicted the fact that He healed -- he would have been a fool if he had. It is over nineteen hundred years later in a musty library in New York City, thousands of miles removed, that scholars can sit down and write books declaring that they don't believe Jesus performed miracles. But that doesn't prove a thing, friend. His miracles were His credentials. His works bore witness that the Father had sent Him. (John 5 Commentary or BORROW Gospel of John Volume 1) Steven