Nazarene Commentary 2000©
21st Century Paraphrase of the Hebrew Scriptures©
–
21st Century Version of the Christian Scriptures©
[NCMM]
|
Locate verse: Type a verse reference like 'Romans 10:9' or abbreviated 'Rm 10:9'.
By just typing the verse one can jump to the corresponding verse on the active page (only works if the current page displays a chapter).
If a chapter and a verse is entered without a book, the current selected book is assumed.
Providing only the name of a book will bring one to the chapter index of that book.
Examples (without the quotes): '1 Tim 3:16', 'Rv 1:8', 'Matthew 5', '3:16', '8', 'Phm'.
|
THE GOSPEL OF JOHN
CHAPTER FIVE:
THE WITNESS OF THE SON’S WORKS
[“My Father Works and I Work”]
Key Word: Testimony
John 5:1-9 – Healing at a Miracle Pool
JN5:1 After these things there was a festival of the Jews
and Jesus went up to Jerusalem.
| 261 | A festival of the Jews: Some manuscripts have “the” indicating possibly the Passover. Some believe this is the second
of four Passovers during the three and a half years of Jesus’ ministry. Thus, “after these things,” does not mean immediately after but about a year later the following spring. |
| 262 | Jesus went up to Jerusalem: Another 100-mile journey. |
JN5:2 Now in Jerusalem at the Sheep Gate
there was a pool
– called In Hebrew Bethzatha – with five colonnades.
| 263 | Sheep Gate: The entrance to northern Jerusalem by which Jesus would enter from the North. Compare Nehemiah 3:1; 12:39. |
| 264 | There was a pool: Such a pool was discovered in 1888. It had a fresco of an angel “disturbing” the waters. Tradition had it
that an angel would descend and move the waters which would then have a healing property. Some manuscripts add: “For an angel of the Lord would come down into the pool from season to season and disturb the water; the first one then to step in after the
disturbance of the water would become sound in health from whatever disease it was by which he was afflicted.” |
JN5:3 Among these a crowd of sick people was lying about, [including] people who were blind, lame, and with withered limbs. [[JN5:4]] JN5:5 But, there was a certain person who had an illness for thirty-eight years.
JN5:6 When Jesus saw this person lying down – aware that he had been sick a very long time,
he said to him:
“Do you wish to become well?”
| 265 | Aware that he had been sick a very long time: The man had been sick 38 years. Jesus was now about 31. John may be suggesting something
about the Master’s pre-existence. Proverbs 8:31 states that the Sophia-Logos was “fond of human beings.” Possibly this ill man would be included in that affection? |
JN5:7 The
sick man answer Jesus, “Sir, I have no person to help me into the pool when the water is disturbed. And, whenever I get there another person steps down ahead of me.”
JN5:8 Jesus told him:
“Rise, pick up your pad, and walk about.”
| 266 | Rise, pick up your pad, and walk about: Or, bed, cot, pallet, sleeping mat. |
JN5:9 And
instantly the person became well. He picked up his pad and began walking about.
John 5:10-13 – “Who Is This Man?”
JN5:10 Now this was the Sabbath day. So, the Jews were telling the person who had been cured, “It is unlawful to pick up your pad on the Sabbath!”
| 267 | It is unlawful to pick up your pad on the Sabbath: No such requirements exists in the Law, the Jews likely amplified it based on Nehemiah 13:16 and Jeremiah 17:21. They were the Sabbath police, [Matthew 12:2; Luke 6:2] ever on the lookout for the slightest violation. |
JN5:11 But the [cured] person told them: “The One who made me well, that person said to me: ‘Pick up your cot and walk about.’”
JN5:12 They asked him, “Who is the person who told you, ‘Pick up and walk about?’”
JN5:13 However, the person who had been healed was not aware who it was,
for Jesus has turned aside into the crowd in that place.| 268 | The person who had been healed was not aware who it was: So this healing was not based on the man’s faith in Jesus, though he had faith in the angel of the waters. |
John 5:14-18 – Jews’ False Accusation
JN5:14 Now later Jesus found this [cured] person in the Temple [area] and said to him,
“Behold, you have become well! Do not continue in sin so that something worse should happen to you!”
| 269 | Do not continue in sin so that something worse should happen to you: Jesus must be aware of the man’s background. It is interesting
to note it was a sinner without faith who was cured. Jesus is not saying that his sin will cause another illness, but rather, in the Judgment something worse may happen. Of course, we would love to know what changes he needed to make. |
JN5:15 The [cured] person went away and told the Jews that Jesus was the person who made him well.
| 270 | Told the Jews that Jesus was the person who made him well: This is interesting, for the man must realize the Jews are looking for
Jesus. Now he goes straight to them to report the identity of the man who broke the Sabbath law. |
JN5:16 Now because of this
the Jews were persecuting Jesus because of these things he was doing on the Sabbath.
| 271 | Now because of this: So the man’s testimony contributes to the persecution of Jesus. It is likely Jesus knows exactly what he is doing and this will lead to the final confrontation with the Jewish hierarchy who grow more and more jealous. |
JN5:17 However, [Jesus] answered them,
“My Father has been working to the present, and I continue to work.”
| 272 | My Father: It is the use of this designation that fans the flames of the Jewish persecution. On the subject of the designation “Father”
see the work Nazarene Principles 2000© in Nazarene Commentary 2000©. |
JN5:18 Therefore, because of this, the Jews were seeking [for a way] to kill [Jesus] because [they thought] he not only was breaking the Sabbath, but also he was saying The God was his own Father,
making himself equal to The God. | 273 |
He was saying The God was his own Father: Note the Jews make a similar claim in John 8:41, “We have one Father, God.” Why is the Jewish hierarchy could claim to have God as their Father, but not Jesus? Actually it is rare in the Bible for
a Jew to address God as Father. However, Messiah was known to be God’s Son based on Psalm 2:7 and Psalm 89:26, 27. Jesus goes much further than these Jews in addressing himself to God as His Son. Though he speaks indirectly, almost in the third person,
he infers he is the Son of The God. |
| 274 | Making himself equal to The God: Or, GDS: putting himself on an equality
with God. This is a Jewish assertion without basis. John does not believe this himself. [John 20:31] Nowhere has Jesus made any claims to equality with God. His answer to this charge will make it clear that he does not in any way consider himself equal to “The God.” There is another way to view this: the Jews consider the Son – as the Father’s spokesman and representative – was possessed of a qualified equality in that he spoke for God. This is something similar to the Angel of Yehowah in Exodus 23:20, 21. In this sense Moses is called “God” for he spoke for God and from a certain perspective he could be equally viewed as God. [Exodus 4:15, 16; 7:1] This false charge of the Jews is often used as a Trinitarian proof text. |
John 5:19-24 – The Son Can Do Nothing of Himself
JN5:19 Therefore, Jesus answered them:
“I tell you this truth: The Son is unable to do anything from himself
unless he sees something the Father is doing. For whatever that One may do, it is possible the
Son also may do likewise.
| 275 | Jesus answered them: Let us see in Jesus’ answer whether he viewed himself on some equality with The God, his Father. Compare
also John 10:30-36. |
| 276 | The Son is unable to do anything from himself: Or, KJV: The Son can do nothing of himself;
MOF: the Son can do nothing of his own accord; RHM: the Son cannot be doing, of himself, a single thing; NJB: by himself the Son can do nothing. Can this be said of God? Can it be said, “God can do nothing of himself”? The idea is absurd, for if
it were true there could never have been a creation. |
| 277 | Unless he sees something the Father is doing: In reality
a son can never be absolutely equal with his father because his father will always possess seniority. In normal experience the father teaches his son, and the son learns by observing his father. The Nazarene’s statement is repeated in John 5:30 and John
8:28. Compare also John 12:49. |
| 278 | For whatever that One may do, it is possible the Son also may do likewise:
Or, BAS: whatever the Father does the Son does it in the same way. Thus, the Father always does it first to show the way to the Son. In this way they cannot be equals because One does it before the other. |
JN5:20 For the Father has affection for the Son and He is showing [the Son] what He is doing. And He will show [the Son] even greater works so that you may struck with awe.
| 279 | For the Father has affection for the Son: Or, loves. The Greek is not AGAPE but rather PHILEI. This was previously stated by John
at John 3:35. Compare also John 10:17. It is first the father who loves his son, not the other way around. |
| 280 | He
is showing [the Son] what He is doing: Or, GDS: lets him see everything that he himself is doing. |
| 281 | He will
show [the Son] even greater works so that you may struck with awe: Or, marvel, wonder. What the world has seen thus far is nothing compared to what the Father will yet show the Son. Consider as an example Revelation 1:1 where The God gives to Jesus Christ
the Apocalypse – the greatest burst of Light in the history of humankind. |
JN5:21 For just as the Father raises the dead and makes [them] alive, so also the Son makes alive those he wishes.
| 282 | For just as the Father raises the dead and makes [them] alive: The Father was the first to resurrect others by means of prophets such as Elijah and Elisha. [2 Kings 4:34; Hebrews 11:35] Note here that raising the dead in a resurrection is paralleled with “makes alive.” The Greek is ZOOPOIEI. Compare something similar at Revelation 20:4, 5. |
| 283 | So also the Son makes alive those he wishes: Or, MOF: so the Son makes anyone live whom he chooses. Jesus has already done this in the earlier example of the royalty in Capernaum. He will yet resurrect Lazarus in extraordinary circumstances. [John 11:25] |
JN5:22 Because the Father judges no one, but all the judgment He has given to the Son,
| 284 | Because the Father judges no one: Though God is called the “Judge” often, he now does this judging through His Son as
Jesus will show. |
| 285 | But all the judgment He has given to the Son: Compare notes on John 5:27. That Messiah would judge is shown by Isaiah 11:3, 4. Compare notes on Revelation 20:12 in Nazarene Commentary 2000©. [2 Corinthians 5:10; 1 John 2:28; 4:17] |
JN5:23 so that everyone may honor the Son just as they honor the Father. The person not honoring the Son is not honoring the Father who sent him.
| 286 | So that everyone may honor the Son just as they honor the Father: It is doubtful Jesus means an equal honor, for even he honors God.
He means both are honored and it is the Father giving the power of judging to His Son that brings this about. The point is inferred that if the Father had not done this, the Son would not have such honor. Thus, before the Son begins to exercise this judgment
authority he is not honored just as the Father. |
| 287 | The person not honoring the Son is not honoring the Father who
sent him: Or, GDS: refuses to honor the Son. In the end all who wish endless Life will have to honor the Son. Compare Philippians 2:9-11 and Revelation 5:13. |
JN5:24 I
tell you this truth: The person who listens to my word and continues to believe in the One who
sent me possesses endless Life. And so that person does not come into condemnation, but has crossed over from the Death unto the Life. | 288 | The person who listens to my word: The first step is become familiar with the Nazarene’s “word” in the Gospels. Compare notes on Hebrews 1:1 and Hebrews 2:1 in Nazarene Commentary 2000©. |
| 289 | And continues to believe in the One who sent me: Or, has faith in, puts his trust in. [John 3:16; 6:40; 8:51] |
| 290 | Possesses endless Life: Or, has eternal life. [John 6:40; 8:51] Such a disciple who continues in the Faith has been justified and regenerated unto everlasting life. Such a blessing is conditional however. [Titus 3:5-7; Philippians 2:12] |
| 291 | That person does not come into condemnation: [KJV] Some use “judgment.” All such persons will be judged, however. [Romans 14:10-12; 2 Corinthians 5:10; 1 John 2:28; 4:17] See the Biblical Article God and Judgment. |
| 292 | Has crossed over from the Death unto the Life: Or, passed from. Compare notes on 1 John 3:14 which virtually repeats this phrase. A specific “death” is under consideration – the Death – that inherited from Adam. [Romans 5:12-17] |
John 5:25-30 – Dead to Hear the Son’s Voice
JN5:25 “I tell you this truth: The hour is coming, and is now present, when the dead will
listen to the voice of the Son
[Psalm 2:12]
of The God, and those who have responded will live.
| 293 | When the dead will ‘listen to the voice of the Son’: Jesus means those spiritually ‘dead’ as in “let
the dead bury their own dead.” [Matthew 8:21] Jesus may echo Psalm 2:12. |
| 294 | Those who have responded will live: Or, hear, given heed. That is hearing is in the sense of being obedient. |
JN5:26 For just as the Father has Life within Himself, so also He gave to the Son to have Life within himself.
| 295 | For just as the Father has Life within Himself, so also He gave to the Son to have Life within himself: Or, RIE: the source of Life;
GDS: self-existent. Likely the thought is not “self-existent” but the authority to give others life. Upon his resurrection Jesus is declared the Son in the absolute sense and thereupon receives immortality. [Romans 1:4; 1 Corinthians 50:50-53] The Father is the Source of Life. [Psalm 36:9; Acts 17:28] Messiah becomes a life-giver as an “everlasting father.” [Isaiah 9:6, 7] The Son did not possess this life naturally, but it was given to him by his Father. Thus, there was a time the Son did not possess it. Therefore, he is not equal to God. It is obvious that the one thing a father gives a son is life and therefore there was a time when the Father existed without the Son. |
JN5:27 Also, [the Father] has given to [the Son] to perform
judgment because he is the Son of Humankind.
[Daniel 7:13, 22 LXX]
| 296 | Has given to [the Son] to perform ‘judgment because he is the Son of Humankind’: Another reason the Son is not equal to God is that the Father gives to the Son something he did not formerly possess – the power of judgment. It is possible this phrase is borrowed from Daniel 7:13, 22. |
JN5:28 Do not wonder about this, because the hour is coming in which all
those in the memorial tombs
[Isaiah 26:19 LXX] will hear [the Son’s] voice
| 297 | The hour is coming: So it has not happened in the past. The dead are in an unconscious sleep waiting in Hades for the resurrection
on the Day of Judgment. [Compare Job 14:11-14; Ecclesiastes 3:19-21; 9:5, 10; 12:14] For details on the resurrection see the Nazarene Commentary 2000© on 1 Corinthian chapter 15 and the Biblical Article, Where Are the Dead? Note Jesus does not add, “and
is now” as he did earlier. |
| 298 | Those in the memorial tombs: Or, graves, tombs, memorium. The Greek is MNEMEIOIS
[Strong’s Exhaustive Concordance #3419, from remembrance, a tomb]. The exact Greek phrase is from Isaiah 26:19 LXX. The Hebrew Text of Isaiah 26:19 reads differently, though the idea is there. |
JN5:29 and those having done good things will come out unto
a resurrection of Life.
[Daniel 12:2 LXX] Those who have habitually done corrupt things
unto a resurrection of condemnation.
[Daniel 12:2]
| 299 | Those having done good things will come out unto ‘a resurrection of Life’: Or, KNX: whose actions have been good. The
latter phrase, “a resurrection of Life,” is from Daniel 12:2 where the resurrection of New Israel is described at the end of the Great Oppression. [Matthew 24:29-31; 1 Thessalonians 4:15-17] Jesus is not referring specifically to the general resurrection
of humankind at the end of the Thousand Years [Revelation 20:12-14] but to that of the Church in the parousia-judgment. [Matthew 24:45-25:46] See notes on 1 Corinthians 4:5 [2 Corinthians 5:10] and 1 John 2:28. These would be the Wheat of Matthew 13:40-42.
The phrase “good things” likely has reference to the charitable acts Christians do to others. [Matthew 24:35-40] |
| 300 |
Those who have habitually done corrupt things: Or, KJV: have done evil; ABU: practiced evil; PME: done wrong. The word here used is PHAULA. Compare this same word at 2 Corinthians 5:10. These would be the same as those Zizania who are lawless and scandalous.
[See notes in Nazarene Commentary 2000© on Matthew 13:40-42] |
| 301 | ‘Unto a resurrection of condemnation’:
Or, damnation. Though some translate KRISEOS with “judgment” it is more likely “condemnation.” This can be determined by the source from which Jesus paraphrases “resurrection of condemnation” – Daniel 12:2. This verse
reads in the LXX, “to reproach and everlasting shame.” Either Jesus paraphrases or he quotes from an unknown Jewish version. John himself uses the same word found in Daniel 12:2 [AISKHYNE] at 1 John 2:28 in a context similar to John 5:29 and Daniel
12:2 – AISKHYNTHOMEN [shamed]. For details see the Biblical Article God and Judgment in Nazarene Commentary 2000©. |
JN5:30 I am not able to do anything
from myself. Just as I hear I judge, and
my judgment is just
[Isaiah 11:3] because I am not seeking my own will, but the will of the One who sent me. | 302 | I am not able to do anything from myself: Or, KJV: I can of mine own self do nothing. Again, the Son is not equal to God, the Father. God could never make this statement. See notes on John 5:19. |
| 303 | My judgment is just: Or, righteous, fair. Jesus possibly draws on the thought at Isaiah 11:3 where Messiah’s judgment is described. Jesus Christ, King and Master, will judge first his own House of Faith, the Church. [Matthew 24:45-25:46] Thereafter, he will judge humanity in general following the Thousand Year reign. [Revelation 20:5, 12-14] |
| 304 | I am not seeking my own will: Showing he is not equal with his Father, for the Father never seeks to do the Son’s will. Jesus has already stated this at John 4:34 and will yet again restate it at John 6:38. |
| 305 | The will of the One who sent me: The person who does the will of another is subservient to that person. The one who is sent by another is not equal to the sender. Jesus is to state that the One who sends is greater than the one sent. [John 13:16] The word “sent” occurs 50 times in the Gospel of John, almost all related to God sending His Son. |
John 5:31-38 – “My Work Testifies about Me”
JN5:31 “If I ever testify about myself my testimony is true.
| 306 | My testimony is true: Compare notes on John 8:14. |
JN5:32 There is someone else who testifies about me and I know that his testimony
about me is true.
| 307 | There is someone else who testifies about me: In the beginning the Jews respected John the Baptist and considered him a prophet. John testifies that Jesus is “the Lamb of God.” [John 1:29, 36] |
JN5:33 You [Jews] sent representatives to approach John, and he has testified regarding the truth.
JN5:34 However I do not accept human testimony, but these things I tell you are so that all of you might be saved.
JN5:35 [John] was the burning and illuminating lamp, and all of you wished to rejoice facing toward the light in him for an hour.
| 308 | All of you wished to rejoice facing toward the light in him for an hour: At the beginning of John’s ministry he was honored
and respected as a prophet and the people in general believed in him. Later the Jewish hierarchy, as they did with Jesus, turned against him. [Matthew 3:5; Mark 6:20] |
JN5:36 But,
I possess a testimony greater than John, for the works the Father has given to me so that I might complete them – these works that I am doing – testify that the Father has sent me forth.
| 309 | The works the Father has given to me: It is The God who gives the Son these works, and so is greater than the Son. [John 14:28] |
JN5:37 And having sent me forth the Father Himself has testified about me. You have
never at any time heard His voice nor seen His form.
[Deuteronomy 4:12]
| 310 | The Father Himself has testified about me: Compare Matthew 3:16, 17. |
| 311 | You have ‘never at any time heard His voice nor seen His form’: Or, figure. Jesus suggests he has and thus alludes to his pre-existence. If Jesus were, indeed, God, then they would
have heard his voice and seen his figure. Jesus either alludes to or gives a strong echo of Deuteronomy 4:12. Compare also John 1:18; 6:46; 1 John 4:12. |
JN5:38 And
His Word
[Deuteronomy 4:12] you do not possess – nor does it remain in you – because all of you do not believe that one sent forth.| 312 | His Word: Likely a reference to Deuteronomy 4:12. |
John 5:39-47 – Scriptures Bear Witness
JN5:39 “You [Jews] continue to search the Scriptures because all of you think in them you will possess endless Life. Now those [Scriptures] testify about me.
| 313 | Continue to search the Scriptures: Or, KNX: you pour over the scriptures. These Jews were scholars in God’s Word and yet they
missed the Messiah because their hearts were dark. [Luke 11:52] Compare Acts 17:1. |
| 314 | Now those [Scriptures] testify
about me: Compare Psalm 2, 22; Isaiah 53; Daniel 9:25-27. |
JN5:40 But all of you are unwilling to come and approach me so that you may have Life.
JN5:41 I do not accept glory from humans.
JN5:42 But I am well aware all of you do not possess in yourselves the Love of The God.
| 315 | You do not possess in yourselves the Love of The God: A powerful statement from the Son of God. John puts the word AGAPE in Jesus’
mouth using the article, and thus means a certain kind of love – the real [divine] love. On AGAPE see notes on 1 Corinthians 13 in Nazarene Commentary 2000©. The reason is given in 1 John 4:20. |
JN5:43 I have
come in the Name of my Father
[Psalm 118:26] and all of you do not accept me. If someone else should come in his own name, that person you will accept.
| 316 | I have come in the Name of my Father: The literal name of God is Yehowah [Jehovah; Exodus 3:14; 6:3; Psalm 83:18] and the name of
Jesus [Yeshua] means “Yah Saves” [or, “Jehovah is salvation”]. On details regarding whether Jesus used or pronounced YHWH see Nazarene Principles 2000© in Nazarene Commentary 2000©.] And so it was prophesied at Psalm 118:26.
There is some evidence that the Nazarene may have used YHWH in some quotations. [Luke 4:16-18; Isaiah 61:1] However, in the Gospel of John these are very rare. Nowhere in the writings of John does he ever use YHWH. Even in the Lord’s long prayer at John
17 where he four times refers to “the Name” he never utters YHWH. Indeed, in no prayer does Jesus every use YHWH. His preferred designation is either “The God” [HO THEOS] or “Father.” It is of interest that the Jews rebuke
Jesus for breaking the Sabbath Law, but never regarding the use of God’s Name as was the tradition among the Jews. [See Josephus on this matter.] |
JN5:44 How
can you believe when you accept the glory of one another, but that Glory which is from the Only
God you do not seek?
| 317 | You accept the glory of one another: Compare Matthew chapter 23 and John 12:43. |
| 318 | The Only God: This could read “the Absolute God.” [John 17:3] Jesus knows there are other “gods” as he himself declares when quoting Psalm 82:6
at John 10:34. [Compare the notes on 1 Corinthians 8:4-6 in Nazarene Commentary 2000©.] Yehowah is “The God of gods.” [Deuteronomy 10:17] It is clear from Jesus that “the Only God” is “The God” [HO THEOS], his Father
Yehowah, whose Name he came. |
| 319 | You do not seek: Compare Acts 17:26, 27. Despite possessing the Scriptures and
searching these, they did not seek God and His glory. |
JN5:45 Do not think that I shall accuse all of you facing toward the Father. Moses – in whom all of you hope – is the person accusing all of you.
| 320 | Do not think that I shall accuse all of you facing toward the Father: Jesus uses the same word John has used in John 1:1, PROS. It
literally means “toward” as in facing toward another. See the notes on John 1:1. This does not mean this “adulterous generation” will not face the Judgment before Messiah; but, there will be no need for Christ to bring accusations when
Moses’ writings will do that. |
JN5:46 For if you [Jews] continued to believe Moses, it is likely you would believe me, because that one wrote about me.
| 321 | Because that one wrote about me: Primarily Jesus refers to Deuteronomy 18:15-18, though many of the Law’s features also foreshadowed
the Lamb and his sacrifice. |
JN5:47 But, if all of you do not believe [Moses’] writings, how will you believe my Sayings?” | 322 | How will you believe my Sayings: With the coming of Messiah the Law and the Prophets were fulfilled. [Matthew 5:17] Hebrews 1:1 shows that though God once spoke by means of these prophets, including Moses, he now speaks by means of His Son. |
Review Questions on Chapter Five
- At a healing pool in Jerusalem what moved the Jews to want to kill Jesus?
- What charge do the Jews bring against Jesus?
- How does he answer these charges showing he is not equal to God?
|
|
Nazarene Commentary 2000©
Mark Heber Miller
©2000 All Rights Reserved
|
