John 5 - King James Version Bible Commentary

Jn 5:1. There was a feast. Since the Greek definite article is missing, this feast was probably not the Passover. It could have been the Feast of Tabernacles.

Jn 5:2. Near the sheep gate there was a pool. There has been much debate over the location of this pool. In 1880 a painting depicting an angel troubling the water was discovered on the wall of the Church of St. Anne in Jerusalem. This discovery marked the site of the pool of Bethesda.

Jn 5:3-4. By this pool there lay a group of sick people waiting for the moving of the water. All the oldest manuscripts were copied without the latter part of verse Jn 5:3 and all of verse Jn 5:4.

Jn 5:5. Because the man had been sick for thirty-eight years does not mean that he had been at the pool for that length of time.

Jn 5:6. Note the three verbs: Jesus saw, Jesus knew, Jesus saith. Jesus sees each need, knows the depth of that need, and addresses Himself to meet that need. Christ’s question seeks to probe the man’s will to be healed.

Jn 5:7-8. Note the three verbs, Rise, take up, walk. The first verb symbolizes spiritual healing (salvation). The second verb symbolizes a break with the past (picking up the bed), and the last verb symbolizes Christian growth (walking on).

Jn 5:9. Obedience brought complete and instantaneous healing The same day was the sabbath. This phrase becomes the controversial issue that upsets the Jews.

Jn 5:10-14. They referred to the Old Testament law (Ex 20; Jer 17:19-27). The man replied that anyone who could heal him instantaneously and completely also had the authority to tell him to carry his bed. The Jews did not ask, “Who healed you?” but rather, “Who told you to do this on the Sabbath?” The man did not know who healed him, and meanwhile, Christ had disappeared. The man goes to the Temple (probably to give thanks for healing) and meets Christ, who tells him not to continue in sin lest a worse thing come unto thee. Christ does not insinuate that he was sick thirty-eight years because of sin, but rather since his sins were forgiven, he must walk in a new life.

Jn 5:15. The man told the Jews that Jesus healed him. He did not answer their questions concerning the Sabbath.

Jn 5:16. Persecute Jesus. This verb (Gr dio¯ko¯) refers to continued hostile activity even to the point of death (sought to slay him).

Jn 5:17-18. Christ answers by establishing His authority to work on the Sabbath. He was coequal with God the Father. The Jews were angered even more by this statement and sought the more to kill him.

Jn 5:19-24. Christ continues His claim to be equal with God. He states that whatever he seeth the Father do, He does also. Because of the Father’s love, the Father sheweth him all things. Consequently, all that the Father doeth, the Son doeth. Christ claims that the Father will show Him greater works than the healing of the impotent man.

Two of the greater works are listed: the raising of the dead and the pronouncing of judgment. The raising of the dead refers both to a physical and spiritual accomplishment. The former occurs through resurrection and the latter through regeneration. Second, the Father does not set apart from the Son in pronouncing judgment, but has committed all judgment unto the Son. The raising of the dead and the judgment are closely related eschatological matters. One day all the dead will be raised to stand before Christ in judgment (the saved through the rapture to the Bema Judgment, and unsaved through the final resurrection to the Great White Throne Judgment, Rom 14:10; Rev 20:11-15). The father committed all judgment unto the Son so that the Son would be equal in honor with the Father. Note also that the Son is equal in character (Jn 5:17-18), in works (Jn 5:19-22), and in honor (Jn 5:23). If a person accepts Christ’s word and believes in the Father, even now he is passed from death unto life (spiritual resurrection) and shall not come into condemnation (judgment).

Jn 5:25-27. These verses discuss the power of Christ to quicken the dead now. Because the Son hath life in himself (like the Father), the Son gives this life to those dead who hear His voice.

Jn 5:28-30. These verses discuss the future aspect (the hour is coming) of Christ’s quickening power. Here physical resurrection is discussed, and two results are listed: the good unto the resurrection of life and the evil, unto the resurrection of damnation. Again, the perfect harmony and unity of the Father and Son relationship is discussed.

Jn 5:31-32. Christ has made the claim to be equal with God. He recognizes that the Jews would not formally accept the claim (witness) of one person. Jewish law required two witnesses. On the basis of one witness, Christ states that the Jews would accept that witness as not true. In the remaining verses, Christ calls several witnesses to establish validity for His claim: John the Baptist (vss. Jn 5:33-35), His works (vs. Jn 5:36), the Father (vss. Jn 5:37-38), the Scriptures (vss. Jn 5:39-47).

Jn 5:33-36. John’s testimony is given in Jn 1:19-28. Christ Himself did not need John’s testimony, but He mentions it because it was true and if accepted one could be saved. John was a burning and shining light. However, although people were willing … to rejoice in his light, they were not willing to accept his testimonies concerning Christ. Nevertheless, Christ had greater witness than that of John. His works (miracles) gave evidence to His deity. They were evidence that the Father hath sent me (Gr apostello¯, to commission, send on a divine mission).

Jn 5:37-38. Christ continues with another testimony, that of His Father. This testimony refers both to what was said by the Father at Christ’s baptism (Mk 1:11), and to what the Father had said through the Old Testament Scriptures. Christ reminds them that they had neither heard his voice … nor seen his shape. The voice of God and the shape (image, likeness) of God are Christ Himself (Jn 14:19, Jn 5:24, II Cor 4:4). They did not have His word abiding in them (as a permanent possession).

Jn 5:39. Search the scriptures. This is not necessarily a command. It may be taken as the Greek present indicative and could be translated “ye are searching.” The Jews were constantly searching the Scriptures because it was recognized that they contained the secret of eternal life. These same Scriptures bear testimony of Christ. Yet these pious Jews had missed the very key to understanding Scripture—Christ (Jn 5:46; I Pet 1:10-11).

Jn 5:40-43. Because of their hardness of heart, they had rejected Christ. Christ does not receive honor (glory or praise) from men, because God’s love (lit., love for God) is not in them. Christ had come in the authority of His Father with mighty miracles to prove His deity. They rejected Him. If one comes in his own name, him ye will receive. This was proved in that the Jews accepted false messiahs such as Theudas and Judas of Galilee (Acts 5:36-37). They will also accept antichrist (II Thess 2:8-10).

Jn 5:44-47. The Jews could not believe because they derived praise from each other rather than praise from God. The name Jew means “praised.” The Jews had the utmost confidence in Moses and his writings. They claimed to be Moses’ disciples (Jn 9:28), and yet they did not accept what Moses had said (Deut 18:15-18). If they had accepted Moses’ writings, they would have accepted Christ, for he wrote of me. Moses’ writing and Christ’s words are both placed on the same level, divinely inspired and inerrant.

F. Christ as the Bread of Life.John 6:1-71

In this chapter Christ reaches the height of His popularity. Because of His power to meet physical needs, the people wanted to make Him king. However, when they realized that His ministry was spiritual, they rejected Him. Such are the events of this chapter.