John 5 - NLT Study Bible

5:1–10:42 In this section Jesus appears at a series of Jewish festivals and uses their imagery to reveal more profound truths about himself. He appears at Sabbath (ch 5), Passover (ch 6), the Festival of Shelters (chs 7–9), and Hanukkah (ch 10). In each case, Jesus himself replaces some vital element in the ceremonies of the festival.

5:1 one of the Jewish holy days: Because Jesus returned to Jerusalem for the celebration, it was probably one of the three pilgrimage festivals of Judaism (see Exod 23:14-17; Deut 16:16). These festivals lasted one week.

5:1-40 This chapter reads like a courtroom drama, with a description of the crime (John 5:1-15), followed by a decision to prosecute (John 5:16), a description of the charges (John 5:18), and Jesus’ defense (John 5:17, 19-40).

5:2 Greek copyists who had never been to Jerusalem had difficulty interpreting and spelling the name Bethesda: Other manuscripts read Beth-zatha; still others read Bethsaida. The best choice is Beth-esda (“house of flowing”).

5:3 The pool of Bethesda had become a healing sanctuary for crowds of sick people who believed miraculous cures were possible. • Some manuscripts add an expanded conclusion to verse 3 and all of verse 4: waiting for a certain movement of the water, 4for 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. Most scholars believe this was not part of John’s original text, but it represents an ancient tradition that provided helpful background information.

5:5 No social program helped this man, who had been ill for thirty-eight years. Hygiene and mobility were impossible, and he likely begged for a living from people who came to use the pool (see 5:7). His situation seemed hopeless.

5:8-9 Jesus healed the sick man instantly, only asking for his obedience. As proof of healing, Jesus told him to pick up his mat and walk. • Jesus worked this miracle on the Sabbath, a weekly day of rest on which all work was prohibited (based on Gen 2:2; Exod 20:8). Jewish tradition outlined thirty-nine categories of work that were not allowed (Mishnah Shabbat 7:2). Carrying something such as a sleeping mat from one place to another was banned (5:10). Therefore, the healed man broke the tradition by obeying Jesus’ command.

5:12 Who said such a thing? The story ominously turns from a miraculous wonder to a Sabbath crime requiring the identity of the healer who breached tradition.

5:14 stop sinning: Though the man had been healed physically, he still needed to learn obedience to the Lord. The man’s next action (5:15) might indicate that he didn’t listen.

5:16 harassing: Or persecuting.

5:17 My Father is always working, and so am I: Although work was prohibited on the Sabbath, even rabbis agreed that God worked on the Sabbath in giving life (births) and in taking life (deaths). The heart of Jesus’ defense was to compare himself to God; the Jewish leaders objected to this claim of divine privilege.

5:19-30 Jesus claimed that his work on the Sabbath was the same as God’s work on the Sabbath. Jesus claimed to be equal with God, doing the things God does. Yet he submitted to God’s will, doing only what . . . the Father willed.

5:21 Most Jews firmly believed in resurrection but viewed it as something God alone could accomplish. Jesus claimed that he gives life.

5:22 In addition to giving life, Jesus claimed the absolute authority to judge, which belongs to God alone.

5:23 the Father . . . sent him: In the ancient world, a person could send an authorized representative to seal a contract or make an authoritative decision. Jesus claimed to be God’s representative, so obeying him is the same as obeying God, and dishonoring Jesus is dishonoring God.

5:24 Jesus is the giver of life as well as the judge (see 5:21-22), but he never works independently of the Father.

5:27 Son of Man is a title Jesus used for himself.

5:31-40 God’s law requires more than one witness in a trial (Deut 17:6), so Jesus acknowledged that his own testimony was admissible only when confirmed by other witnesses. Thus, he introduced a series of witnesses for his defense.

5:32 The first witness for Jesus’ defense was God himself. Jesus might have had in mind God’s voice at his baptism (Mark 1:11) or the presence of God that enabled Jesus to perform miracles.

5:33-35 Jesus’ second witness was John the Baptist, who pointed to Jesus as Messiah (1:29-34).

5:36 Jesus’ third witness, his teachings and miracles, were signs that unveiled his true identity and pointed to the Father who sent him.

5:39-40 Jesus’ fourth witness was the Scriptures. The OT pointed to the Messiah, and Jesus fulfilled its prophecies (see Luke 24:25-27).

5:41-47 Jewish trials sought to discover the truth. Falsely accused defendants could not only prove their innocence but also prosecute their accusers, which Jesus did here.

5:42 Jesus charged that the Jewish leaders did not have God’s love within them. Without God’s love, it was impossible for them to understand the things he was doing.

5:44 The Jewish leaders pursued honor and prestige from each other. They loved religious life, but they had forgotten to love God. This hypocrisy made them liable to judgment (5:45-46). • from the one who alone is God: Some manuscripts read from the only One.

5:45-46 Jesus’ fifth and final witness was  Moses, the founding father of Judaism. John had already compared Jesus with Moses (1:17; see also 6:14-15). The Jewish leaders were ignoring Moses’ clear words about the Messiah (e.g., Deut 18:15).