John 5 - ESV MacArthur Study Bible

5:1—7:52 This section evidences the shift from reservation and hesitation about Jesus as Messiah (3:26; 4:1–3) to outright rejection (7:52). The opposition started with controversy regarding Jesus’ healing on the Sabbath (5:1–18), intensified in Ch. 6 with many of his disciples abandoning him (6:66), and finally hardened in Ch. 7 into official opposition against him with the religious authorities’ unsuccessful attempt to arrest him (7:20–52). Accordingly, the theme of this section is the rejection of Jesus as Messiah.

5:1 a feast of the Jews. Throughout his Gospel, John highlighted various Jewish feasts (2:13—Passover [[ad27]; 6:4—Passover [[ad29]; 7:2—Booths; 10:22—Hanukkah or Feast of Dedication; and 11:55—Passover [[ad30]), but this reference is the only instance when he did not identify the particular feast occurring at the time.

5:1–18 Although opposition to Jesus smoldered beneath the surface (e.g., 2:13–20), the story of Jesus’ healing at the Pool of Bethesda highlights the beginning of open hostility toward him in Jerusalem. The passage may be divided into three parts: (1) the miracle performed (vv. 1–9); (2) the Master persecuted (vv. 10–16); and (3) the murder planned (vv. 16–18).

5:2 Sheep Gate. Most likely this is a reference to the gate identified in Neh. 3:1,32; 12:39. It was a small opening in the north wall of the city, just west of the northeast corner. there is . . . a pool. Some have suggested that John wrote his Gospel before the destruction of Jerusalem in ad 70, because his usage of “is” here implies that the pool still existed. However, John frequently used what is known as a “historical present” to refer to past events, so this argument carries little weight. For more on the date of writing, see Introduction: Author and Date. Bethesda. “Bethesda” is the Greek transliteration of a Hebrew (or Aramaic) name meaning “house of outpouring.”

5:3a lay. It was a custom at that time for people with infirmities to gather at this pool. Intermittent springs may have fed the pool and caused the disturbance of the water (v. 7). Some ancient witnesses indicate that the waters of the pool were red with minerals, and thus thought to have medicinal value.

5:3b–4 See esv footnote. The statement in the latter half of v. 3, “waiting for the moving of the water,” along with v. 4 are not original to the Gospel. The earliest and best Greek manuscripts, as well as the early versions, exclude the reading. The presence of words or expressions unfamiliar to John’s writings also militate against its inclusion.

5:5 thirty-eight years. John included this figure to emphasize the gravity of the debilitating disease that afflicted the individual. Since his sickness had been witnessed by many people for almost four decades, when Jesus cured him everyone knew the genuineness of the healing (cf. v. 9).

5:6 knew. The word implies supernatural knowledge of the man’s situation (1:47–48; 4:17). Jesus picked the man out from among many sick people. The sovereign initiative was his, and no reason is given as to his choice.

5:8 Get up, take up . . . walk. In the same way that he spoke the world into being at creation, (Gen. 1:3), Jesus’ spoken words had the power to cure (cf. John 1:3; 8:58; Gen. 1:1; Col. 1:16; Heb. 1:2). bed. The straw mat was not heavy. It could easily be rolled up, lifted, and carried by an able-bodied individual (cf. Mark 2:11).

5:9 took up his bed and walked. This phrase emphasizes the completeness of the cure (cf. v. 5).

5:10 it is not lawful. The phrase reveals that the Judaism during Jesus’ time had degenerated into pious hypocrisy. Such hypocrisy especially enraged the Lord Jesus (cf. Matt. 22–23), who used this incident to set up a confrontation with Jewish hyperlegalism and identified the need for national repentance.

5:10–11 The OT had forbidden work on the Sabbath but did not stipulate what “work” was specifically indicated (Ex. 20:8–11). The assumption in Scripture seems to be that “work” consisted of one’s regular employment, but rabbinical opinion had developed oral tradition beyond the OT that stipulated 39 activities that were forbidden, including transporting an item from one area to another. Thus, the man had broken oral tradition, not OT law (see notes on John 5:16).

5:14 Sin no more, that nothing worse may happen to you. The basic thrust of Jesus’ comments here indicates that sin has its inevitable consequences (cf. Gal 6:7–8). Although Scripture makes clear that not all disease is a consequence of sin (cf. John 9:1–3; Luke 13:1–5), illness at times may be directly tied into one’s moral turpitude (cf. 1 Cor. 11:29–30; James 5:15). Jesus may specifically have chosen this man in order to highlight this point.

5:16 persecuting. The verb tense means that the Jews repeatedly persecuted Jesus, i.e., continued hostile activity. This was not an isolated incident of their hatred toward him because of his healings on the Sabbath (cf. Mark 3:1–6). on the Sabbath. Jesus did not break God’s law since in it there was no prohibition of doing good on that day (Mark 2:27). However, Jesus disregarded the oral law of the Jews that had developed, i.e., “the traditions of the elders” (cf. also Matt. 15:1–9). Most likely, Jesus deliberately practiced such healing on the Sabbath to provoke a confrontation with their religious hypocrisy that blinded them to the true worship of God (see John 5:17–47 for the main reason for Jesus’ confrontation; see notes on vv. 10–11).

5:17 Jesus’ point is that God is continuously at work, and since Jesus himself worked continuously, he also must be God. Furthermore, God does not need a day of rest, for he never wearies (Isa. 40:28). For Jesus’ assertion to be true, the same attributes that apply to God must also apply to him. Jesus is Lord of the Sabbath (Matt. 12:8)! Interestingly, even the rabbis admitted that God’s work had not ceased after the Sabbath because he sustains the universe.

5:17–47 These verses reveal the ultimate reason Jesus confronted the Jews’ religious hypocrisy, i.e., the opportunity to declare who he was. This section is Christ’s own personal statement of his deity. As such, it is one of the greatest Christological discourses in Scripture. Herein Jesus makes five claims to equality with God: (1) he is equal with God in his person (vv. 17–18); (2) he is equal with God in his works (vv. 19–20); (3) he is equal with God in his power and sovereignty (v. 21); (4) he is equal with God in his judgment (v. 22); and (5) he is equal with God in his honor (v. 23).

5:18 This verse confirms that the Jews instantly grasped the implications of his remarks that he was God (see notes on v. 17).

5:19 Truly, truly. Cf. vv. 24–25; 1:51. This is an emphatic way of saying “I’m telling you the truth.” In response to Jewish hostility at the implications of his assertions of equality with God, Jesus became even more fearless, forceful, and emphatic. Jesus essentially tied his activities of healing on the Sabbath directly to the Father. The Son never took independent action that opposed the Father’s will. The Son did only those things that were in perfect agreement with the Father. Jesus thus implied his equality to the Father since he alone could do what the Father does.

5:20 greater works. This refers to the powerful work of raising the dead. God has that power (cf. 1 Kings 17:17–24; 2 Kings 4:32–37; 5:7) and so does the Lord Jesus (John 5:21–29; 11:25–44; 14:19; 20:1–18).

5:23 honor the Son. This verse explains why God bestowed all judgment to the Son (v. 22), i.e., so that “all may honor the Son, just as they honor the Father.” Jesus is not a mere herald sent from the heavenly court; he is the King himself, possessing full equality with the Father (cf. Phil. 2:9–11). honor the Father. Jesus turned the tables on the Jewish accusation against him of blasphemy. Instead, Jesus affirmed that the only way anyone can honor the Father is through receiving the Son. Therefore, the Jews were the ones who actually blasphemed the Father by rejection of his Son.

5:24 passed from death to life. This develops the truth of v. 21: Jesus gives life to whomever he desires. The people who receive that life are here identified as those who hear the word and believe in the Father and the Son. They are the people who have eternal life and never will be condemned (Rom. 8:1; Col. 1:13).

5:25 hour is coming, and is now. Cf. 4:23. This phrase reveals an already/not yet tension regarding the resurrection. Those who are born again are already “spiritually” resurrected (“is now”; Eph. 2:1; Col. 2:13), and yet a future physical resurrection still awaits them (“hour is coming”; 1 Cor. 15:35–54; Phil. 3:20–21).

5:25–29 The theme of these verses is resurrection. Jesus related that all people, saved and unsaved, will be literally and physically resurrected from the dead. However, only the saved experience a spiritual (“born again”), as well as physical, resurrection unto eternal life. The unsaved will be resurrected unto judgment and eternal punishment through separation from God (i.e., the second death; cf. Rev. 20:6,14; 21:8). These verses also constitute proof of the deity of Jesus Christ since the Son has resurrection power (John 5:25–26), and the Father has granted him the status of Judge of all mankind (v. 27). In the light of other Scripture, it is clear that Jesus speaks generally about resurrection, but not about one, general resurrection (see notes on Dan. 12:2; 1 Cor. 15:23; 1 Thess. 4:16).

5:26 he has granted the Son. The Son from all eternity had the right to grant life (1:4). The distinction involves Jesus’ deity versus his incarnation. In becoming a man, Jesus voluntarily set aside the independent exercise of his divine attributes and prerogatives (Phil. 2:6–11). Jesus here affirmed that even in his humanity, the Father granted him life-giving power, i.e., the power of resurrection (see note on John 5:20).

5:27 authority. Cf. 17:2; see note on Matt. 28:18.

5:29 those who have done good . . . done evil. Jesus was not teaching justification by works (see 6:29). In the context, the “good” is believing on the Son so as to receive a new nature that produces good works (3:21; James 2:14–20), while the “evil” done is to reject the Son (the unsaved) and hate the light, which has the result of evil deeds (John 3:18–19). In essence, works merely evidence one’s nature as saved or unsaved (see notes on Rom. 2:5–10), but human works never determine one’s salvation.

5:30 the will of him who sent me. In summarizing all he has said from v. 19 on about his equality with God, Jesus claimed that the judgment he exercised was because everything he did was dependent upon the Father’s word and will (cf. vv. 19–20).

5:32–47 The background of these verses is Deut. 17:6 and 19:15 where witnesses were to establish the truthfulness of a matter (see note on John 1:7). Jesus himself emphasized the familiar theme of witnesses who testify to the identity of the Son: (1) John the Baptist (vv. 32–35); (2) Jesus’ works (vv. 35–36); (3) the Father (vv. 37–38); and (4) the OT Scriptures (vv. 39–47).

5:36 the very works that I am doing. Cf. 10:25. The miracles of Jesus were witness to his deity and messiahship. Such miracles are the major signs recorded by John in this Gospel, so as to fulfill his purpose in 20:30–31 (see Introduction: Historical and Theological Themes).

5:37 Father . . . has himself borne witness. Cf. Matt. 3:17; Mark 1:11; Luke 3:22.

5:39 You search. Although the verb “search” could also be understood as a command (i.e., “Search the Scriptures!”), most prefer this translation as an indicative. The verb implies diligent scrutiny in investigating the Scriptures to find “eternal life.” However, Jesus points out that with all their fastidious effort, they miserably failed in their understanding of the true way to eternal life through the Son of God (see notes on Matt. 19:16–25; cf. John 14:6; 2 Tim. 3:15). bear witness about me. Cf. John 5:45. Christ is the main theme of Scripture. See note on 1:45.

5:40 refuse. They searched for eternal life, but were not willing to trust its only source (cf. v. 24; 1:11; 3:19).

5:41 glory from people. If Jesus agreed to be the kind of Messiah the Jews wanted, providing miracles and food along with political and military power, he would receive honor from them. But he sought only to please God (vv. 19ff.).

5:43 you will receive him. The Jewish historian, Josephus, records that a string of messianic pretenders arose in the years before ad 70. This verse contrasts the Jewish rejection of their true Messiah because they did not love or know God (v. 42), with their willing acceptance of charlatans.

5:46 Moses . . . for he wrote of me. Jesus does not mention any specific passage in the five books of Moses although there are many (e.g., Deut. 18:15; cf. John 1:21; 4:19; 6:14; 7:40,52).