CHAP. 5. CHRIST THE SOURCE OF LIFE
In chaps. 5 and 6 the word ‘life’ occurs 18 times; in the rest of
the Gospel 18 times. ‘Thy son liveth’ (John 4:51) leads up to this
subject.
This chapter falls into two main divisions; (1) _The Sign at the Pool
of Bethesda and its Sequel_ (1–16); (2) _The Discou... [ Continue Reading ]
ΜΕΤᾺ ΤΑΥ͂ΤΑ. See on John 3:22.
ἙΟΡΤῊ Τ. Ἰ ABD, Origen, and many later authorities omit the
article, which though very ancient, was probably inserted owing to a
belief that Tabernacles or the Passover was the feast intended.
Insertion would be more likely than omission. If ἑορτή is the
true reading,... [ Continue Reading ]
THE SIGN AT THE POOL OF BETHESDA... [ Continue Reading ]
ἜΣΤΙΝ. The present tense is no evidence that this Gospel was
written before the destruction of Jerusalem. S. John might easily
write of the place as he remembered it. Even if the building were
destroyed the pool would remain; and such a building, being of the
nature of a hospital, would possibly be... [ Continue Reading ]
3. Omit ἐκδεχομένων τὴν τοῦ ὕδατος
κίνησιν after ΞΗΡΩ͂Ν, with אA1BC1L against D and the
great mass of later authorities; a gloss suggested by John 5:7, and
added before John 5:4.
3. ΤΥΦΛ., Χ., Ξ. The special kinds of ἀσθενοῦντες.
The words which follow in T.R., and the whole of John 5:4 are an
inter... [ Continue Reading ]
4. Omit the whole verse, with אBC1D against AL and the majority of
later authorities; a gloss probably embodying an ancient tradition.
Insertion in this case is easily explained, omission not.... [ Continue Reading ]
5. Insert ΑΥ̓ΤΟΥ͂ (overlooked between -ᾳ and του-) after
ἀσθενείᾳ.
5. ἜΤΗ. Accusative after ἔχων, like χρόνον in John 5:6;
_having_ (_passed_) _thirty-eight years in his infirmity_. Not that he
was 38 years old, but had had this malady 38 years. To suppose that S.
John regards him as typical of the... [ Continue Reading ]
ΓΝΟΎΣ. Perhaps supernaturally, as He knew the past life of the
Samaritan woman (see on John 2:25): but He might learn it from the
bystanders; the fact would be well known.
ΘΈΛΕΙΣ. DOST THOU WISH? Note that the man does not ask first.
Here and in the case of the man born blind (9), as also of Malchus... [ Continue Reading ]
ἌΝΘΡ. ΟΥ̓Κ ἜΧΩ. Not only sick, but friendless. See on
John 4:11.
ὍΤΑΝ ΤΑΡΑΧΘΗ͂Ι. WHENEVER &c. The disturbance took place
at irregular intervals: hence the need to wait and watch for it.
ΒΆΛΗΙ. Literally, THROW _me in_; perhaps implying that the gush
of water did not last long, and there was no time... [ Continue Reading ]
ἜΓΕΙΡΕ, ἎΡΟΝ. As with the paralytic (Mark 2:9), Christ
does not ask as to the man’s faith: He knew that he had it; and the
man’s attempting to rise and carry his bed after 38 years of
impotence was an open confession of faith.
ΚΡΆΒΑΤΤΟΝ. _Grabatus_ (Cic. _Div._ II. LXIII.); a _pallet_:
probably onl... [ Continue Reading ]
8–11. ΚΡΆΒΑΤΤΟΝ is the form now generally received in N.T.
for κράββατον.... [ Continue Reading ]
ἮΡΕΝ … ΠΕΡΙΕΠΆΤΕΙ. The taking up took place once for
all (aor.), the walking continued (imp.): comp. John 4:27; John 4:30;
John 4:40; John 4:47; John 4:50; John 6:66; John 11:27. It is scarcely
necessary to discuss whether this miracle can be identical with the
healing of the paralytic let down thro... [ Continue Reading ]
THE SEQUEL OF THE SIGN
ἮΝ ΔῈ ΣΆΒΒΑΤΟΝ. NOW ON THAT DAY WAS A SABBATH. This is
the text for what follows. Jesus had proclaimed Himself Lord of the
Temple (see on John 2:17); He now proclaims Himself Lord of the
Sabbath. This is a new departure: ritual must give way to love. The
fourth commandment wa... [ Continue Reading ]
ΟἹ ἸΟΥΔΑΙ͂ΟΙ. The hostile party, as usual, and perhaps
members of the Sanhedrin (John 1:19). They ignore the cure, and notice
only what can be attacked. They had the letter of the law strongly on
their side: comp. Exodus 23:12; Exodus 31:14; Exodus 35:2-3; Numbers
15:32; Nehemiah 13:15; and especial... [ Continue Reading ]
Ὁ ΠΟΙΉΣΑΣ. The man’s defiance of them in the first flush of
his recovered health is very natural. He means, ‘if He could cure me
of a sickness of 38 years, He had authority to tell me to take up my
bed.’ They will not mention the cure; he flings it in their face.
There is a higher law than that of t... [ Continue Reading ]
Ὁ ἌΝΘΡ. WHO IS THE MAN? ‘man,’ implying a contemptuous
contrast with the law of God. Again they ignore the miracle and attack
the command. They do not ask, ‘Who cured thee, and therefore must
have Divine authority?’ but, ‘Who told thee to break the Sabbath,
and therefore could not have it?’ Christ’s... [ Continue Reading ]
ἘΞΈΝΕΥΣΕΝ. WITHDREW or TURNED ASIDE: literally (νεύω)
‘stooped out of the way of,’ ‘bent aside to avoid.’ Here only
in N.T. It might mean (νέω) ‘_swam_ out of,’ which would be a
graphic expression for making one’s way through a surging crowd and
natural in a fisherman of the sea of Galilee: but LXX.... [ Continue Reading ]
ΜΕΤᾺ ΤΑΥ͂ΤΑ. see on John 3:22; John 9:35. Probably the same
day; we may suppose that one of his first acts after his cure would be
to offer his thanks in the Temple. On John 5:13-14 S. Augustine
writes, “It is difficult in a crowd to see Christ; a certain
solitude is necessary for our mind; it is by... [ Continue Reading ]
ΤΟΙ͂Σ ἸΟΥΔΑΊΟΙΣ. See on John 1:19. Authorities differ
as to whether εἶπεν or ἀνήγγειλεν is the verb. If the
latter is correct, S. John perhaps intimates that the man’s
announcement was virtually a prophetic declaration (comp. John 4:25;
John 16:13-15; John 16:25; 1 John 1:5; the only places where he... [ Continue Reading ]
16. Omit καὶ ἐζήτουν αὐτὸν� (inserted from John
5:18) with אBCDL against A.
16. ΔΙᾺ ΤΟΥ͂ΤΟ. FOR THIS CAUSE. We should mark the
difference between διὰ τοῦτο (John 5:18; John 6:65; John
7:21-22; John 8:47; John 9:23; John 10:17; John 12:39; John 13:11 [ Continue Reading ]
ἈΠΕΚΡΊΝΑΤΟ. The middle occurs in S. John only here, John
5:19, and John 12:23 (?). This was how He met their constant
persecution. The discourse which follows (see introductory note to
chap. 3) may be thus analysed. (Sanday, p. 106.) It has two main
divisions—I. _The prerogatives of the Son of God_... [ Continue Reading ]
17, 18. _Defence of healing on the Sabbath based on the relation of
the Son to the Father_.... [ Continue Reading ]
THE PREROGATIVES AND POWERS OF THE SON OF GOD... [ Continue Reading ]
THE DISCOURSE ON THE SON AS THE SOURCE OF LIFE... [ Continue Reading ]
ΔΙᾺ ΤΟΥ͂ΤΟ. See on John 5:16. ΜΑ͂ΛΛΟΝ shews that
ἐδίωκον in John 5:16 includes attempts to compass His death.
Comp. Mark 3:6. This is the blood-red thread which runs through the
whole of this section of the Gospel; John 7:1; John 7:19; John 7:25;
John 8:37; John 8:40; John 8:59; [ Continue Reading ]
ΟΥ̓ Δ. Ὁ ΥἹῸΣ Π. ἈΦ' Ἑ. ΟΥ̓ΔΈΝ. It is morally
impossible for Him to act with individual self-assertion independent
of God, because He is the Son: Their Will and working are one. It was
to this independent action that Satan had tempted Him (comp. ‘Better
to reign in hell than serve in heaven’). The J... [ Continue Reading ]
19, 20. _Intimacy of the Son with the Father further enforced_.... [ Continue Reading ]
Ὁ ΓᾺΡ Π. Moral necessity for the Son’s doing what the Father
does. The Father’s love for the Son compels Him to make known all
His works to Him; the Son’s relation to the Father compels Him to do
what the Father does. The Son continues on earth what He had seen in
heaven before the Incarnation.
ΦΙΛ... [ Continue Reading ]
ἘΓΕΊΡΕΙ Τ. Ν. This is one of the ‘greater works’ which
the Father sheweth the Son, and which the Son imitates, the raising up
those who are spiritually dead. Not all of them: the Son imparts life
only to ‘whom He will:’ and He wills not to impart it to those who
will not believe. The ‘whom He will’... [ Continue Reading ]
21–27. The Father imparts to the Son the power of raising the
spiritually dead. It is very important to notice that ‘raising the
dead’ in this section is _figurative_; raising from moral and
spiritual death: whereas the resurrection (John 5:28-29) is _literal_;
the rising of dead bodies from the gra... [ Continue Reading ]
21–29. _The intimacy of the Son with the Father proved by the
twofold power committed to the Son_ (a) _of communicating spiritual
life_, (b) _of causing the bodily resurrection of the dead_.... [ Continue Reading ]
ΟΥ̓ΔῈ ΓᾺΡ Ὁ Π. _For_ NOT EVEN DOTH THE FATHER (to Whom
judgment belongs) JUDGE ANY _man_. The Son therefore has both powers,
to make alive whom He will, and to judge: but the second is only the
corollary of the first. Those whom He does not will to make alive are
by that very fact judged, separated... [ Continue Reading ]
ΟΥ̓ ΤΙΜΑ͂Ι. By not knowing the Father’s representative.... [ Continue Reading ]
Ὁ Τ. Λ. Μ. ἈΚΟΎΩΝ. This shews that οὓς θέλει
(John 5:21) implies no arbitrary selection. Each decides for himself
whether he will hear and believe and thus have life.
ΠΙΣΤ. ΤΩ͂Ι ΠΈΜΨΑΝΤΙ. BELIEVETH HIM _that sent_ (see on
John 1:33). Here and John 8:31; Acts 16:34; Acts 18:8; Titus 2:8, the
A.V. ren... [ Continue Reading ]
25, 28. ἈΚΟΎΣΟΥΣΙΝ. We cannot determine with certainty
between this form (John 16:13?) and ἀκούσονται:
ἀκούσομαι is the more common future in N.T. On
ΖΉΣΟΥΣΙΝ (John 5:25) see on John 6:57.
25. Repetition of John 5:24 in a more definite form, with a cheering
addition: John 5:24 says that whoever hea... [ Continue Reading ]
26. _So_ GAVE HE ALSO _to the Son_. Comp. ‘the living Father sent
Me, and I live by the Father’ (John 6:57). The Father is the
absolutely living One, the Fount of all Life. The Messiah, however,
imparts life to all who believe; which He could not do unless He had
in Himself a fountain of life; and t... [ Continue Reading ]
ἘΞΟΥΣΊΑΝ ἜΔΩΚΕΝ. GAVE _Him authority_ (John 1:12; John
10:18), when He sent Him into the world. Aorists mark what was done
once for all.
ὍΤΙ ΥἹῸΣ�. ἘΣΤΊΝ. _Because He is_ A SON OF MAN, i.e.
not because He is the Messiah, but because He is a human being.
Neither ‘son’ nor ‘man’ has the article. Where... [ Continue Reading ]
25, 28. ἈΚΟΎΣΟΥΣΙΝ. We cannot determine with certainty
between this form (John 16:13?) and ἀκούσονται:
ἀκούσομαι is the more common future in N.T. On
ΖΉΣΟΥΣΙΝ (John 5:25) see on John 6:57.
28. ΜῊ ΘΑΥΜ. Comp. John 3:7. Marvel not that the Son can grant
spiritual life to them that believe, and separa... [ Continue Reading ]
28, 29. The intimacy between the Father and the Son further proved by
the power committed to the Son of causing the bodily resurrection of
the dead.... [ Continue Reading ]
ΤᾺ Φ. ΠΡΆΞ. PRACTISED WORTHLESS THINGS. see on John 3:20.
ΕἸΣ�. ΚΡ. _Unto the resurrection of_ JUDGMENT. These words are
the strongest proof that spiritual resurrection cannot be meant.
Spiritual resurrection must always be a resurrection of life, a
passing from spiritual death to spiritual life. A... [ Continue Reading ]
30. _The Son’s qualification for these high powers is the perfect
harmony between His Will and that of the Father_.
ΟΥ̓ ΔΎΝ. ἘΓΏ. Change to the first person, as in John 6:35.
He identifies Himself with the Son. It is because He is the Son that
He cannot act independently: it is impossible for Him t... [ Continue Reading ]
ΟΥ̓Κ ἜΣΤΙΝ�. Nothing is to be understood; the words are to
be taken literally: ‘If I bear any witness other than that which My
Father bears, that witness of Mine is not true.’ In John 8:14, we
have an apparent contradiction to this, but it is only the other side
of the same truth: ‘My witness is tru... [ Continue Reading ]
31–35. _These claims rest not on My testimony alone, nor on that of
John, but on that of the Father_.... [ Continue Reading ]
THE UNBELIEF OF THE JEWS... [ Continue Reading ]
ἌΛΛΟΣ ἘΣΤΊΝ. Not the Baptist (John 5:34), but the Father
(John 7:28; John 8:26). On ΜΑΡΤΥΡΩ͂ see on John 1:7.... [ Continue Reading ]
ἈΠΕΣΤΆΛΚ.… ΜΕΜΑΡΤ. _Ye_ HAVE SENT _unto J., and he_
HATH BORNE _witness_. The perfects express the abiding results of past
actions. ‘What ye have heard from him is true; but I do not accept
it; the testimony which I accept comes not from man. I mention it for
your sakes, not My own. If ye believe Jo... [ Continue Reading ]
ἘΚΕΙ͂ΝΟΣ Κ.Τ.Λ. The A.V. is here grievously wrong,
ignoring the Greek article twice over, and also the meaning of the
words; and thus obscuring the marked difference between the Baptist
and the Messiah: better, _he was_ THE LAMP WHICH IS KINDLED AND (SO)
SHINETH. Christ is the Light; John is only th... [ Continue Reading ]
ΜΕΊΖΩΝ (ABEGMA) is to be preferred to μείζω (א),
ΔΈΔΩΚΕΝ (אBL) to ἔδωκε (AD), which has been influenced
by John 5:26-27.
36. ἘΓῺ ΔῈ ἜΧΩ. _I have_ THE WITNESS WHICH IS GREATER THAN
JOHN; or, THE WITNESS WHICH I HAVE IS GREATER THAN JOHN, viz. the
works (see on John 5:20) which as the Messiah I have... [ Continue Reading ]
36–40. _The Father’s testimony is evident_, (a) _in the works
assigned to Me_, (b) _in the revelation which ye do not receive_.... [ Continue Reading ]
ἘΚΕΙ͂ΝΟΣ (אBL) for αὐτός, which was first inserted
along with ἐκεῖνος (D), and then drove it out (A).
37. Ὁ ΠΈΜΨΑΣ. See on John 1:33 : ἐκεῖνος, see on John
1:18; John 3:32. Note the change from aorist to perfect; _The Father
which_ SENT _Me_ (once for all at the Incarnation) _He_ HATH BORNE
_witnes... [ Continue Reading ]
37–40. The connexion of thought in the next few verses is very
difficult to catch, and cannot be affirmed with certainty. This is
often the case in S. John’s writings. A number of simple sentences
follow one another with an even flow; but it is by no means easy to
see how each leads on to the next.... [ Continue Reading ]
38. ‘And hence it is that ye have no inner appropriation of the
word’—seeing that ye have never received it either by hearing or
vision. Ὁ λόγος is not a fresh testimony different from
φωνή and εἶδος: all refer to the same—the witness of
Scripture to the Messiah.
ὍΤΙ ὋΝ�. BECAUSE _whom He sent_: se... [ Continue Reading ]
ἘΡΑΥΝΑ͂ΤΕ Τ. ΓΡ. It will never be settled beyond dispute
whether the verb here is _imperative_ or _indicative_. As far as the
Greek shews, it may be either, ‘search,’ or ‘ye search,’ and
both make sense. Comp. John 12:19; John 16:31. The question is, which
makes the best sense, and this the context... [ Continue Reading ]
ΟΥ̓ ΘΈΛΕΤΕ. YE ARE NOT WILLING _to come to Me_. This is at
the root of their failure to read Scripture aright; their hearts are
estranged. They have no _will_ to find the truth, and without that no
intellectual searching will avail. Here again man’s will is shewn to
be free; the truth is not forced... [ Continue Reading ]
ΟΥ̓ ΛΑΜΒ. It is nothing to Me; I have no need of it, and refuse
it (John 5:34). GLORY would perhaps be better than ‘honour’ both
here and in John 5:44, and than ‘praise’ in John 9:24 and John
12:43; see notes there. Christ is anticipating an objection, and at
the same time shewing what is the real c... [ Continue Reading ]
41–44. _Not that I seek glory from men; had I done so, you would
have received Me. Your worldliness prevents you from receiving One
whose motives are not worldly_.... [ Continue Reading ]
ἜΓΝΩΚΑ. _I have come to know_ and therefore I KNOW: comp.
κέκραγα (John 1:15), ἥλπικα (John 5:45), οἶδα (John
5:32). Once more Christ appears as the searcher of hearts; comp. John
1:47; John 1:50; John 2:24-25 (see note), John 4:17-18; John 4:48;
John 5 [ Continue Reading ]
ΛΉΜΨΕΣΘΕ for λήψεσθε: John 16:14-15; John 16:24. Winer,
p. 53.
43. ΚΑῚ ΟΥ̓ ΛΑΜΒ. The καί of tragic contrast, as in John
5:40. ‘I come with the highest credentials (John 10:25), as My
Father’s representative (John 8:42), and ye reject Me (see on John
1:5).
ἘΝ Τ. ὈΝ Τ. ἸΔΊΩΙ. Double article; _in the... [ Continue Reading ]
ὙΜΕΙ͂Σ. Emphatic; ‘such men as you.’ It is morally
impossible for _you_, who care only for the glory that man bestows, to
believe on One who rejects such glory. This is the climax of
Christ’s accusation. They have reduced themselves to such a
condition that they _cannot_ believe. They must change th... [ Continue Reading ]
ΜῊ ΔΟΚΕΙ͂ΤΕ. ‘_Think not_, because I reproach you now,
_that it is I who will accuse you_.’ If this refers to the day of
judgment (and the future tense seems to point to that), there are two
reasons why Christ will not act as accuser (1) because it would be
needless; there is another accuser ready;... [ Continue Reading ]
45–47. _Do not appeal to Moses: his writings condemn you_.
Thus the whole basis of their confidence is out away. Moses on whom
they trust as a defender is their accuser.... [ Continue Reading ]
ΕἸ … ἘΠΙΣΤΕΎΕΤΕ. IF YE BELIEVED (as in John 5:47) _M.,
ye_ WOULD BELIEVE _Me_: not ‘had ye believed,’ ‘would have
believed,’ which would have required aorists. Comp. John 8:19 (where
A.V. has a similar error), 42, John 9:41; John 15:19; John 18:36; and
contrast John 4:10; John 11:21; John 11:32;... [ Continue Reading ]
ἘΚΕΊΝΟΥ … ἘΜΟΙ͂Σ. These are the emphatic words, not
γράμμασιν and ῥήμασιν. The comparison is between
Moses and Christ; the contrast between writings and words is no part
of the argument. It was a mere matter of fact that Moses had written
and Christ had not. Comp. ‘If they hear not Moses and the pro... [ Continue Reading ]