1 After this there was a feast of the Jews; and Jesus went up to Jerusalem.
Many scholars believe that this feast was the Passover, although on other occasions John always names it (see John 2:13; 6:4; 13:1). Some manuscripts read, “the feast,” and that would more clearly indicate the Passover. The length of Jesus’ ministry has been calculated by John’s record of these 4 Passovers (see note John 6:4). Since He was crucified at the fourth Passover, His ministry was longer than 3 years but shorter than four. That, of course, corresponds with Daniel’s famous 70 week prophecy, which says that the Messiah would be cut off in the middle of the 70th week (Dan 9:27).
Besides the Passover, the feasts of Pentecost and Tabernacles were also festivals at which all males were called to attend in Jerusalem, and it is possible that this feast was actually Pentecost, for John seems to make it a point to show that Jesus attended every one of the feasts at Jerusalem in the last year of His life, and even the non-Mosaic feast of dedication (John 10:22). This does not necessarily militate against the idea of a 3-1/2 year ministry, for there is other support for that belief.
2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.
These particulars are difficult to corroborate by other sources, yet they certainly add validity to the account, and there is no reason to doubt that there was such a pool in Jerusalem. The word “market” is not found in the original, and most newer versions read, “sheep gate.” The Greek word (probatikos) is found only here in the NT, but in the Septuagint is found in Neh 3:1, 32; 12:39, where it is rendered “sheep gate.”
As in many of John’s writings, there may be a lesson in symbolism in this account of healing that goes well beyond a simple reading. The book of John records seven miracles during the life of Jesus, followed by the great sign of His resurrection, the eighth in sequence. Each of the seven miraces illustrate a new area of power that the Son of man controlled. In this case Jesus shows that He is Lord of the Sabbath (Luke 6:5), and therefore equal with God (v18).
- Bethesda means, “house of mercy.”
- five is the number of grace.
- water is a symbol of the cleansing, life-giving Word.
- the great multitude of impotent folk – sinful, fallen mankind.
- 38 years – there remained yet 2 years until Jesus’ death; forty is the number of proving and testing.
- the long wait under the OC for healing is at last realized when Jesus heals in the New Kingdom.
- many sick people lay in the porches, but only one was healed; few are those that find salvation (Mat 7:13-14).
- the invalid who Jesus healed had no man to help him (Acts 8:31). Jesus is the Man who came to save the sinner.
- Jesus tells the man to rise and walk. The new birth is a resurrection, and walking in Christ must follow.
- waiting for the movement of the water – the empowering work of the Holy Spirit.
- Healing on the sabbath – the Son of man is Lord of the sabbath, and His earthly work closed its significance forever.
While this chapter has many other blessings for the Christian student, it is primarily dedicated to showing in various ways that Jesus truly is the Son of God, fully invested with all power and authority, and worthy of all human honor and worship.
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. 5 And a certain man was there, which had an infirmity thirty and eight years.
This verse, which explains the crippled man’s remark about the water being troubled at times (see v7), is not found in the NIV and other versions that are based on the Nestle Greek text. It is unclear if this was simply a superstition of the people, or if an angel really did enter the water. Also unknown is how often this had happened, although it seems to have been very infrequent since the impotent man had apparently been there 38 years.
6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?
As in the case of the Samaritan woman in the previous chapter, the impotent man did not know who Jesus was, nor did he have any idea of His power (v13), for Jesus’ reputation had not yet reached its peak. He did not recognize that Jesus was asking, “Do you want Me to heal you?”
7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Jesus saith unto him, Rise, take up thy bed, and walk.
As far as I am aware, the Scriptures never record an instance of Jesus healing a person without his consent or knowledge. The invitation to salvation is for all, but only those who answer in the affirmative will be saved. The impotent man’s answer matches man’s response to Christ’s invitation: “Yes, I want to be saved, but it is impossible since I have no man to help me.” It is then that Jesus, the only One who can help, gives the healing invitation: “Rise, and walk.”
Jesus speaks under His own authority, and therefore proves Himself to be God. We find this to be true again and again in the Gospels, as Jesus heals in a variety of ways and always in His own name and by His own power. He proves His Godship by actions, and not by words. Any madman or imposter can stand on the street and proclaim himself to be God, but only the true Son of God can work miracles to back up such claim. The Pharisees, of course, were not slow to catch this fact (see John 10:33).
9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10 The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.
It is indeed astounding that the Jews could completely ignore the obvious and stunning sight of this long-crippled man suddenly walking around, and notice instead that he was carrying his bed on the sabbath day. No wonder Jesus said they were prone to strain out a gnat but swallow a camel (Mat 23:24).
Jesus could have said simply, “Rise and walk.” By adding, “Take up thy bed,” He authorized the crippled man to break the Jews’ man-made sabbath law. The Law itself did not prohibit the carrying of a bed on the Sabbath, it simply said that one should not work on that day (Ex 20:10), and the Jews had very strictly and precisely interpreted that command to include things carried, even down to addressing the very important possibility of carrying a fig on the Sabbath.
Yet I do not believe that Jesus, by healing on the Sabbath and commanding the man to carry his bed on the Sabbath, was teaching His disciples to disregard the Pharisees’ rules, for on other occasions He cautioned them to obey their laws while not following their hypocritical example (Mat 23:2-7). Rather, Jesus was here demonstrating his authority over the Sabbath day (Mat 12:8), and essentially making Himself to be the Son of God, a fact that they were not slow to grasp (see v18).
11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.
By his answer the healed man explains that, in his judgment, since Jesus had the power to heal him by the spoken word then he also had the authority to change the law of the Sabbath. He therefore responds to the Jews’ charge that he was breaking the Sabbath law by saying, “the Man who healed me told me to take my bed and walk.”
12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. 14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Jesus, which had made him whole.
Again the Pharisees miss the big picture and focus on a detail. Rather than inquire more about this Man with the power to heal by the spoken word, they ask, “Who told you to take up your bed and walk?” They wished to punish Him as well for instructing the cripple to carry his bed on the Sabbath. Their argument seems to have been that Jesus should choose a different day to conduct healings (Luke 13:10-17).
But Jesus had slipped away into the crowd and disappeared, apparently knowing that this was too early in His ministry for an open clash with the jealous and corrupt Jewish leaders. Later, the Jews did find out that it was Jesus who had allowed these things to happen on the Sabbath, and they therefore sought to slay Him (v16).
Sin no more (John 8:11), lest a worse thing come unto thee. While Jesus clearly ties this man’s sickness to sin, on another occasion He teaches that calamities happen to everyone (Luke 13:1-5). The worse thing that results from sin is hell, which does not last just 38 years, but for eternity.
16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.
The Jews persecuted Jesus, meaning that they slandered Him to the people, spoke evil of Him, and pronounced Him to be a follower of Satan (Mat 12:24).
17 But Jesus answered them, My Father worketh hitherto, and I work.
Jesus intends more with this statement than what is noticed at a single glance, and the Pharisees caught it immediately. They criticized Him because He had done these things on the sabbath (v16). Jesus answers that with, “My Father has been continuously working to the present day (sabbaths included!), and I too am working every day.”
18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.
The Jews understood Jesus to be making Himself to be equal with God by authorizing the man to carry his bed on the Sabbath, by healing in His own name, by saying that God was His father, and by saying that His work was God’s work. The Greek here is stronger – “God was His own Father,” such that His nature and God’s were one and the same. Jesus did not deny that, but embraces it even more in the next few verses, even while keeping His own identity separate from His Father’s identity. The Son does nothing but what the Father does; the Father shows the Son all that He does; the Son judges all things; the Father has life in Himself, so does the Son; the Son gives life to whomsoever He will; the Son does the will of the Father; the Father has sent the Son; the word of the Son gives life; the word of the Father abides in those who have eternal life.
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.
A clearer example of Jesus being God can hardly be imagined, and yet the Arians cannot see it. The Son can do nothing of Himself. Jesus cannot act on His own; but rather, everything He does is as God does, for whatever the Father does, that does also the Son! The Father and the Son are of the same nature; the Son is God manifested in the flesh (1Tim 3:16).
20 For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
The greater works that the Father would do through the Son is apparently His death and resurrection, and the resulting gift of eternal life which would be made available to all who believe on Christ.
The Father loveth (phileo) the Son. Or, the Father is companion and friend of the Son, and shows Him all things. The previous verse maintains that the acts of Jesus and God are one. Now we learn that the knowledge and will of Jesus and God are one, for the Father communicates and shares all with the Son.
21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
The Father wakens the dead and gives them life. What greater act of power and authority can be imagined than to bring the dead back to life? If the Son can do what only the Father can do, what can we say except that He must be God? This passage of Scripture, when read for what it really says, crushes absolutely the false and heretical idea that Jesus is not God.
22 For the Father judgeth no man, but hath committed all judgment unto the Son:
In order to correctly understand the intent of this verse, it should be read in conjunction with the previous one. Jesus gives life to those whom He will, which necessarily requires that He be judge of good and the evil. Those He judges to be worthy, He will give eternal life. The statement does not intend to mean the Father cannot judge, but rather that the Son can judge too.
23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
The Father and the Son are deserving of the same honor from man, again making them equal. We are called to honor our parents in a certain way (Eph 6:2), and earthly rulers in another way (1Pet 2:17), and God on a separate level (1Tim 1:17).
24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
The book of John is filled with statements concerning the resurrection of man (John 3:18; 6:40; 8:51; 11:25). Here it is viewed as a present condition, although true only in the spiritual sense, for the resurrection of the body is an event that awaits the last day (John 6:54). See similar term in 1John 3:14.
25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
Jesus is here speaking about the first resurrection, or spiritual awakening of the sinful and dead heart of a man. Every soul of man is born into this world spiritually alive and remains so until he sins, at which moment he spiritually dies just as Adam did (Gen 2:17). See James 1:13-15; Rom 7:9-11; 3:23, which describe the first death that is implied by the second death of Rev 2:11; 20:6; 21:8. Those who have part in the first resurrection will not experience the second death, which is another term for Hell (Rev 20:14).
Jesus’ words recall Ezekiel’s vivid prophecy of the whole house of Israel as a valley filled with dry bones. Upon hearing the word of the Lord, those dead bones began to shake and come together, and sinews grew upon them and skin covered them. Then a wind (or Spirit) breathed upon those bodies and they became alive (Eze 37). The hour had come for the fulfillment of this prophecy, as multitudes of seeking Jews would hear the Word of the Lord directly from His Son. The revivification of those dead bodies would take place at Pentecost, when as a rushing mighty wind the Spirit entered into those who had responded (Acts 2:2).
Dispensationalism tries to put verse 25 at the Second Coming, but that attempt is entirely impossible to reconcile with the New Testament. Moreover, Jesus says the hour NOW IS when the dead shall be made alive, and that such have passed from death unto life (v24). He is speaking of a spiritual resurrection, which is another NT term similar to being born again.
26 For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27 And hath given him authority to execute judgment also, because he is the Son of man.
Because He is the Son of man. Even in His earthly body, the Son has life in Himself just as the Father does.
28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
These verses complete the topic of the resurrection began in verse 25, but notice there are two points in time and two sets of people. Verse 25 describes an hour then present (even until now) in which only those who believe are resurrected, but verse 28 describes a future hour in which all are resurrected. The two resurrections correspond exactly with John’s Apocalypse (see note, v25). Second, notice that the first resurrection concerns only those who believe, and the rest continue spiritually dead in their trespasses and sins during this life. The event of the second resurrection, which will take place at the last day, will see ALL resurrected, the spiritually alive and the spiritually dead, the first group will enter into everlasting life, but the last will rise again only to be judged and sent into eternal damnation.
There is a thought-provoking passage in Daniel 12:1-4 which I believe correlates with this topic in describing Jesus’ victory over Satan and death. When Jesus rose from the dead, He delivered the souls of the OT saints from Sheol (Hades) and took them with Him to Paradise as He ascended to heaven (Luke 23:43). That was not a resurrection in the same sense as the two resurrections we explain above, yet it was a monumental event in the redemption schedule, an event that took place not without some visible evidences (see Mat 27:50-53).
30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
Repeating verse 19, Jesus affirms the oneness of He and the Father in will and purpose. Jesus did not seek to follow His own desires and nothing in order to gain personal fame and glory.
31 If I bear witness of myself, my witness is not true. 32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 33 Ye sent unto John, and he bare witness unto the truth. 34 But I receive not testimony from man: but these things I say, that ye might be saved.
Jesus says, “If I support myself only by my own testimony, I have given invalid witness.” Which is simply a statement acknowledging that He would be committing the error of circular reasoning, a commonly recognized law of logic, if He were to give testimony about Himself. If, for example, Jesus had said to all, “I am God,” He would be standing on His own verbal witness. There is no validity there, no proof of truth; anybody could say it. It does not mean that His witness would be false, but that it would be invalid on the grounds of being insufficient evidence (see John 8:14).
It is notable that Jesus never verbally claimed to be God (and neither did He deny it); however, His actions are valid evidences of His identity. The book of John appears to center around these proofs, for the miracles of Jesus are selected from various categories, such as power over nature, human sickness, deformities and death, the right to forgive sins, the ability to know what others are thinking, and to minutely know the future. These witnesses are valid, and Jesus shows that He expected them to believe Him because of them (John 5:36).
But there was one man that did give verbal witness to Jesus’ identity, who by his high standing among all the people was an impeachable witness with every reason to resent Jesus, for it would mean his own decrease (John 3:30). That witness was John the Baptist (John 1:15, 29-37), and he did not hesitate to testify that Jesus was the Son of God that would take away the sin of the world. But I receive not testimony from man. Not that Jesus needed John’s testimony to validate His identity and ministry, but He gives it as another reason that they should believe on Him and thus be saved. Of course, God the Father bears witness of Jesus too, both by voice (Mat 3:17) and by His written Word (John 5:37-39).
35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
The Pharisees accepted John’s message for awhile, but when they saw the multitudes that were following John instead of them, they began to be jealous of him, and eventually rejected him entirely. We may infer much concerning John the Baptist and the Jews from Mat 21:25-26.
John was a shining light, Jesus was the Light of the world (John 1:7-9; 8:12). Many commentators have noted that the Greek words for light are different. While there is some merit to that distinction, it is not conclusive, for when Jesus reminds all of His people, Ye are the light of the world (Mat 5:14), He used the word that John applied to Himself. Light is a common symbol for spiritual life in the Scriptures.
36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
Jesus’ miracles bear witness to His authenticity, for they were things that only God could do (heal the sick, raise the dead, forgive sins, command the wind).
37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.
We find a similar passage in John 8:14-18. How does the Father bear witness of Jesus? First by an audible voice from heaven (Mark 1:11). But perhaps the most powerful way He testifies of Christ is an internal recognition and conviction by the proofs He has provided in His creation, His written Word, and the mighty works of His Son – all are worthy of full confidence and truth (1John 5:9-10). In particular the Scriptures (v39), authored by God the Father, identify the Son of God and testify of His mission and message. The Apostles preached Christ by showing how He was foretold by God in His holy Word (see for example Acts 13:33-38).
Ye have neither heard His voice nor seen His shape. Did not the Jews in the wilderness hear the voice of God speaking (Ex 20:19) and Moses see His shape? (Ex 33:22-23). Maybe, but here Jesus is speaking to the present audience of Jews, as is evident by the next verses. The point He is making concerns their rejection of Him, and the reason they do not believe His works and accept His message is because they have not seen nor heard the Father, nor do they have His Word within them. They do not even accept the testimony of the Scriptures which they all hold in reverence.
39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.
While the Old Testament has many prophecies and descriptions of the coming Messiah, the Jews religious leaders did not recognize Him when He came. They had the Scriptures in their hands, read it daily, even memorized much of it – why didn’t they identify Him? Put simply, they didn’t want Him. First, He was not the Messiah they had constructed in their minds. They envisioned a powerful physical ruler who would deliver them from the Romans and reinstate the Jews as credible kingdom (see my note on Mat 28:7). Second, the Jewish leaders formed an exclusive and jealous group who ruled the people by deceit and fear. Jesus would not conform to their methods and so they refused Him. They loved the praise of men more than the praise of God (John 12:43). We see their worry in John 11:47-53; 12:19.
Today, many professing Christians condemn these Jews for their hardened hearts and for rejecting Jesus. Yet they do not recognize that they themselves are doing the same thing! They don’t want the Jesus of the Gospels, and envision a different Savior that will deliver them from every earthly woe and will never hold them to keeping His Word. They refuse Jesus and clamor for Barrabas.
40 And ye will not come to me, that ye might have life.
It has ever been throughout history that men have stumbled at “coming to Jesus of Nazareth.” There is something about Him and His message that the intellectuals, the elites, the famous, and the powerful, have found distasteful – the Jewish scribes and Pharisees were simply the first to do so. On the other hand, the simple, meek, sincere, and honest men of earth have embraced Him and found eternal life.
41 I receive not honour from men. 42 But I know you, that ye have not the love of God in you. 43 I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive. 44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?
Read this in context to get the sense. Jesus says that in spite of His credentials and mighty works, men are not honoring Him as they should, and that is because they do not have the love of God in them (John 8:42). See John 12:43.
45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed me: for he wrote of me. 47 But if ye believe not his writings, how shall ye believe my words?
Those Jews who did not accept Christ stood condemned by their own Scriptures, which prophesied of Jesus in many instances and ways. They wholly believed that the writings of Moses were God-inspired, yet failed to see that those very Scriptures testified that Jesus was the Christ. From their own mouths they confessed to be Moses’ disciples (John 9:28-29) but, Jesus says, Moses…wrote of Me. One of the Jews favorite prophecies of the Messiah came from Moses: I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth, and He shall speak unto them all that I shall command Him (Deut 18:18, compare to Acts 7:37). And as God directly dictated, it was Moses who recorded the many statutes, festivals, offerings, rituals, and sacrifices, many of which illustrate and parallel details of Christ’s person and mission (Luke 24:27).
We are incredulous that these Jews did not believe Jesus’ words and miracles, and that they failed to see Him portrayed in their own holy Word. Yet today their are countless religious men and women, many of them professing Christians, who disbelieve large portions of Jesus’ teaching. The fact is that unless a person is willing to believe, he will never change his mind, in spite of direct evidences and outright miraculous proofs. It is often the case that a person becomes willing to believe only after his very foundations are shaken and exposed, and God is in the business of doing just that.