Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh5.rwp

Text File | 1993-03-13 | 36KB | 633 lines

5:1 {After these things} (\meta tauta\). John is fond of this
vague phrase (#3:22; 6:1|). He does not mean that this incident
follows immediately. He is supplementing the Synoptic Gospels and
does not attempt a full story of the work of Jesus. Some scholars
needlessly put chapter 5 after chapter 6 because in chapter 6
Jesus is in Galilee as at the end of chapter 4. But surely it is
not incongruous to think of Jesus making a visit to Jerusalem
before the events in chapter 6 which undoubtedly come within a
year of the end (#6:4|). {A feast of the Jews} (\heortê tôn
Ioudaiôn\). Some manuscripts have the article (\hê\) "the feast"
which would naturally mean the passover. As a matter of fact
there is no way of telling what feast it was which Jesus here
attended. Even if it was not the passover, there may well be
another passover not mentioned besides the three named by John
(#2:13,23; 6:4: 12:1|). {Went up} (\anebê\). Second aorist active
indicative of \anabainô\. It was up towards Jerusalem from every
direction save from Hebron.

5:2 {There is} (\estin\). Bengel argues that this proves a date
before the destruction of Jerusalem, but it is probably only
John's vivid memory. {By the sheep gate} (\epi têi probatikêi\).
Supply \pulêi\ (gate) which occurs with the adjective \probatikê\
(pertaining to sheep, \probata\) in #Ne 3:1,22|. {A pool}
(\kolumbêthra\). A diving or swimming pool (from \kolumbaô\, to
swim, #Ac 27:43|), old word, only here in N.T. {Which is called}
(\hê epilegomenê\). "The surnamed" (present passive participle,
only N.T. example except #Ac 15:40| first aorist middle
participle \epilexamenos\). {In Hebrew} (\Ebraisti\). "In
Aramaic" strictly as in #19:13,17,20; 20:16; Re 9:11; 16:16|.
{Bethesda} (\Bethesda\, or House of Mercy. So A C Syr cu). Aleph
D L 33 have \Bethzatha\ or House of the Olive, while B W Vulg.
Memph. have \Bethsaida\. {Having five porches} (\pente stoas
echousa\). \Stoa\ was a covered colonnade where people can gather
from which Stoic comes (#Ac 17:18|). See #Joh 10:23; Ac 3:11|.
Schick in 1888 found twin pools north of the temple near the
fortress of Antonia one of which has five porches. It is not,
however, certain that this pool existed before A.D. 70 when the
temple was destroyed (Sanday, _Sacred Sites of the Gospels_, p.
55). Some have identified it with the Pool of Siloam (#9:7|),
though John distinguishes them. There is also the Virgin's Well,
called the Gusher, because it periodically bubbles over from a
natural spring, a kind of natural siphon. This is south of the
temple in the Valley of Kedron and quite possibly the real site.

5:3 {In these} (\en tautais\). In these five porches. {Lay}
(\katekeito\). Imperfect middle of \katakeimai\, to lie down,
singular number because \plêthos\ (multitude) is a collective
substantive. {Withered} (\xêrôn\). Old adjective \xêros\ for dry,
wasted as the hand (#Mt 12:10|). The oldest and best manuscripts
omit what the Textus Receptus adds here "waiting for the moving
of the water" (\ekdechomenon tên tou hudatos kinêsin\), a Western
and Syrian addition to throw light on the word \tarachthêi\ (is
troubled) in verse #7|.

5:4 All of this verse is wanting in the oldest and best
manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions,
Latin Vulgate. It is undoubtedly added, like the clause in verse
#3|, to make clearer the statement in verse #7|. Tertullian is
the earliest writer to mention it. The Jews explained the healing
virtues of the intermittent spring by the ministry of angels. But
the periodicity of such angelic visits makes it difficult to
believe. It is a relief to many to know that the verse is
spurious.

5:5 {Which had been thirty and eight years} (\triakonta kai oktô
etê echôn\). Literally, "having thirty and eight years," "having
spent thirty and eight years."

5:6 {Knew that he had been a long time} (\gnous hoti polun êdê
chronon echei\). How Jesus "knew" (\gnous\, second aorist active
participle of \ginôskô\) we are not told, whether supernatural
knowledge (#2:24f.|) or observation or overhearing people's
comments. In \êdê echei\ we have a progressive present active
indicative, "he has already been having much time" (\chronon\,
accusative of extent of time). {Wouldest thou be made whole?}
(\Theleis hugiês genesthai;\). "Dost thou wish to become whole?"
Predicate nominative \hugiês\ with \genesthai\ (second aorist
middle infinitive). It was a pertinent and sympathetic question.

5:7 {When the water is troubled} (\hotan tarachthêi to hudôr\).
Indefinite temporal clause with \hotan\ and the first aorist
passive subjunctive of \tarassô\, old verb to agitate (#Mt 2:3|).
The popular belief was that, at each outflow of this intermittent
spring, there was healing power in the water for the first one
getting in. {To put me into the pool} (\hina balêi me eis tên
kolumbêthran\). Final use of \hina\ and the second aorist active
subjunctive of \ballô\, "that he throw me in" quickly before any
one else. For this use of \ballô\ see #Mr 7:30; Lu 16:20|. {But
while I am coming} (\en hôi de erchomai\). Temporal use of the
relative, "in which time" (\chronôi\ or \kairôi\ understood).
\Egô\ (I) is emphatic.

5:8 {Arise, take up thy bed, and walk} (\Egeire, âron ton
krabatton sou kai peripatei\). Present active imperative of
\egeirô\, a sort of exclamation, like our "Get up." The first
active imperative (\âron\ of \airô\) means to pick up the pallet,
and then "go on walking" (present active imperative of
\peripateô\). For \krabatton\ (pallet) see #Mr 2:2-12; 6:55; Ac
5:15; 9:33|.

5:9 {Took up his bed and walked} (\êre ton krabatton autou kai
periepatei\). The same distinction in tenses in the same verbs
preserved, punctiliar action in \êre\ (first aorist active of
\airô\, took it up at once) and linear act (imperfect active of
\peripateô\, went on walking). {The sabbath on that day}
(\sabbaton en ekeinêi têi hêmerâi\). The first of the violations
of the Sabbath rules of the Jews by Jesus in Jerusalem that led
to so much bitterness (cf. #9:14,16|). This controversy will
spread to Galilee on Christ's return there (#Mr 2:23-3:6; Mt
12:1-14; Lu 6:1-11|).

5:10 {Unto him that was cured} (\tôi tetherapeumenôi\). Perfect
passive articular participle of \therapeuô\ (only example in
John), "to the healed man." See #Mt 8:7|. {To take up thy bed}
(\ârai ton krabatton\). The very words of Jesus (verse #8|), only
infinitive (first aorist active). Carrying burdens was considered
unlawful on the Sabbath (#Ex 23:12; Ne 13:19; Jer 17:21|).
Stoning was the rabbinical punishment. The healing of the man was
a minor detail.

5:11 {But he answered} (\hos de apekrithê\). Demonstrative \hos\
(But this one) and deponent use of \apekrithê\ (first aorist
passive indicative of \apokrinomai\ with no passive force). {The
same} (\ekeinos\). "That one," emphatic demonstrative as often in
John (#1:18,33; 9:37; 10:1|, etc.). The man did not know who
Jesus was nor even his name. He quotes the very words of Jesus.
{Whole} (\hugiê\). Predicate accusative agreeing with \me\ (me).

5:12 {Who is the man?} (\Tis estin ho anthrôpos;\). Contemptuous
expression, "Who is the fellow?" They ask about the command to
violate the Sabbath, not about the healing.

5:13 {He that was healed} (\ho iatheis\). First aorist passive
articular participle of \iaomai\ (John's usual word). {Who it
was} (\tis estin\). Present tense preserved in indirect question.
{Had conveyed himself away} (\exeneusen\). First aorist active
indicative of \ekneô\, old verb to swim out, to slip out, or from
\ekneuô\, to turn out, to turn the head to one side (to one side
with which compare \eneneuon\, they nodded, #Lu 1:62|). Either of
these verbs can explain the form here. The aorist tense simply
states an antecedent action without being a pastperfect. {A
multitude being in the place} (\ochlou ontos en tôi topôi\).
Genitive absolute and the reason for Christ's departure.

5:14 {Findeth him} (\heuriskei auton\). Dramatic present as in
#1:45|, possibly after search as in #9:35|. {Sin no more}
(\mêketi hamartane\). "No longer go on sinning." Present active
imperative with \mêketi\, a clear implication that disease was
due to personal sin as is so often the case. Jesus used the same
words to the woman taken in adultery in the spurious passage
(#Joh 8:11|). He had suffered for 38 years. All sickness is not
due to personal sin (#9:3|), but much is and nature is a hard
paymaster. Jesus is here living up to his name (#Mt 1:21|). {Lest
a worse thing befall thee} (\hina mê cheiron soi ti genêtai\).
Negative final clause with second aorist middle subjunctive of
\ginomai\. \Cheiron\ is comparative of \kakos\, bad. Worse than
the illness of 38 years, bad as that is. He will now be sinning
against knowledge.

5:15 {Went away and told} (\apêlthen kai eipen\). Both aorist
active indicatives. Instead of giving heed to the warning of
Jesus about his own sins he went off and told the Jews that now
he knew who the man was who had commanded him to take up his bed
on the Sabbath Day, to clear himself with the ecclesiastics and
escape a possible stoning. {That it was Jesus} (\hoti Iêsous
estin\). Present indicative preserved in indirect discourse. The
man was either ungrateful and wilfully betrayed Jesus or he was
incompetent and did not know that he was bringing trouble on his
benefactor. In either case one has small respect for him.

5:16 {Persecute} (\ediôkon\). Inchoative imperfect, "began to
persecute" and kept it up. They took this occasion as one excuse
(\dia touto\, because of this). They disliked Jesus when here
first (#2:18|) and were suspicious of his popularity (#4:1|). Now
they have cause for an open breach. {Because he did} (\hoti
epoiei\). Imperfect active, not just this one act, but he was
becoming a regular Sabbath-breaker. The Pharisees will watch his
conduct on the Sabbath henceforth (#Mr 2:23; 3:2|).

5:17 {Answered} (\apekrinato\). Regular aorist middle indicative
of \apokrinomai\, in John here only and verse #19|, elsewhere
\apekrithê\ as in verse #11|. {My Father} (\ho pater mou\). Not
"our Father," claim to peculiar relation to the Father. {Worketh
even until now} (\heôs arti ergazetai\). Linear present middle
indicative, "keeps on working until now" without a break on the
Sabbath. Philo points out this fact of the continuous activity of
God. Justin Martyr, Origen and others note this fact about God.
He made the Sabbath for man's blessing, but cannot observe it
himself. {And I work} (\kagô ergazomai\). Jesus puts himself on a
par with God's activity and thus justifies his healing on the
Sabbath.

5:18 {Sought the more} (\mallon ezêtoun\). Imperfect active of
\zêteô\, graphic picture of increased and untiring effort "to
kill him" (\auton apokteinai\, first aorist active, to kill him
off and be done with him). John repeats this clause "they sought
to kill him" in #7:1,19,25; 8:37,40|. Their own blood was up on
this Sabbath issue and they bend every energy to put Jesus to
death. If this is a passover, this bitter anger, murderous wrath,
will go on and grow for two years. {Not only brake the Sabbath}
(\ou monon elue to sabbaton\). Imperfect active of \luô\. He was
now a common and regular Sabbath-breaker. \Luô\ means to loosen,
to set at naught. The papyri give examples of \luô\ in this sense
like \luein ta penthê\ (to break the period of mourning). This
was the first grudge against Jesus, but his defence had made the
offence worse and had given them a far graver charge. {But also
called God his own Father} (\alla kai patera idion elege ton
theon\). "His own" (\idion\) in a sense not true of others. That
is precisely what Jesus meant by "My Father." See #Ro 8:32| for
\ho idios huios\, "his own Son." {Making himself equal with God}
(\ison heauton poiôn tôi theôi\). \Isos\ is an old common
adjective (in papyri also) and means {equal}. In #Php 2:6| Paul
calls the Pre-incarnate Christ \isa theôi\, "equal to God"
(plural \isa\, attributes of God). Bernard thinks that Jesus
would not claim to be \isos theôi\ because in #Joh 14:28| he
says: "The Father is greater than I." And yet he says in #14:7|
that the one who sees him sees in him the Father. Certainly the
Jews understood Jesus to claim equality with the Father in nature
and privilege and power as also in #10:33; 19:7|. Besides, if the
Jews misunderstood Jesus on this point, it was open and easy for
him to deny it and to clear up the misapprehension. This is
precisely what he does not do. On the contrary Jesus gives a
powerful apologetic in defence of his claim to equality with the
Father (verses #19-47|).

5:19 {The Son} (\ho huios\). The absolute use of the Son in
relation to the Father admitting the charge in verse #18| and
defending his equality with the Father. {Can do nothing by
himself} (\ou dunatai poiein aph'heautou ouden\). True in a sense
of every man, but in a much deeper sense of Christ because of the
intimate relation between him and the Father. See this same point
in #5:30; 7:28; 8:28; 14:10|. Jesus had already made it in
#5:17|. Now he repeats and defends it. {But what he seeth the
Father doing} (\an mê ti blepêi ton patera poiounta\). Rather,
"unless he sees the Father doing something." Negative condition
(\an mê\=\ean mê\, if not, unless) of third class with present
(habit) subjunctive (\blepêi\) and present active participle
(\poiounta\). It is a supreme example of a son copying the spirit
and work of a father. In his work on earth the Son sees
continually what the Father is doing. In healing this poor man he
was doing what the Father wishes him to do. {For what things
soever he doeth, these the Son also doeth in like manner} (\ha
gar an ekeinos poiêi tauta kai ho huios homoiôs poiei\).
Indefinite relative clause with \an\ and the present active
subjunctive (\poiêi\). Note \ekeinos\, emphatic demonstrative,
that one, referring to the Father. This sublime claim on the part
of Jesus will exasperate his enemies still more.

5:20 {Loveth} (\philei\). In #3:35| we have \agapâi\ from
\agapaô\, evidently one verb expressing as noble a love as the
other. Sometimes a distinction (#21:17|) is made, but not here,
unless \phileô\ presents the notion of intimate friendship
(\philos\, friend), fellowship, the affectionate side, while
\agapaô\ (Latin _diligo_) is more the intelligent choice. But
John uses both verbs for the mystery of love of the Father for
the Son. {Greater works than these} (\meizona toutôn erga\).
\Toutôn\ is ablative case after the comparative \meizona\ (from
\megas\, great). John often uses \erga\ for the miracles of
Christ (#5:36; 7:3,21; 10:25,32,38|, etc.). It is the Father who
does these works (#14:10|). There is more to follow. Even the
disciples will surpass what Christ is doing in the extent of the
work (#14:12|). \Deixei\ is future active indicative of
\deiknumi\, to show. See also #10:32|. {That ye may marvel}
(\hina humeis thaumazête\). Purpose clause with \hina\ and
present active subjunctive of \thaumazô\. Wonder belongs to
childhood and to men of knowledge. Modern science has increased
the occasion for wonder. Clement of Alexandria has a saying of
Jesus: "He that wonders shall reign, and he that reigns shall
rest."

5:21 {Quickeneth whom he will} (\hous thelei zôopoiei\). Present
active indicative of \zôopoieô\ (from \zôopoios\, making alive),
common in Paul (#1Co 15:45|, etc.). As yet, so far as we know,
Jesus had not raised the dead, but he claims the power to do it
on a par with the power of the Father. The raising of the son of
the widow of Nain (#Lu 7:11-17|) is not far ahead, followed by
the message to the Baptist which speaks of this same power (#Lu
7:22; Mt 11:5|), and the raising of Jairus' daughter (#Mt
9:18,22-26|). Jesus exercises this power on those "whom he
wills." Christ has power to quicken both body and soul.

5:22 {He hath given all judgement unto the Son} (\tên krisin
pâsan dedôken tôi huiôi\). Perfect active indicative of \didômi\,
state of completion (as in #3:35; 6:27,29; 10:29|, etc.). See
this prerogative claimed for Christ already in #3:17|. See the
picture of Christ as Judge of men in #Mt 25:31-46|.

5:23 {That all may honour the Son} (\hina pantes timôsin ton
huion\). Purpose clause with \hina\ and present active
subjunctive of \timaô\ (may keep on honouring the Son). {He that
honoureth not the Son} (\ho mê timôn ton huion\). Articular
present active participle of \timaô\ with negative \mê\. Jesus
claims here the same right to worship from men that the Father
has. Dishonouring Jesus is dishonouring the Father who sent him
(#8:49; 12:26; 15:23; 1Jo 2:23|). See also #Lu 10:16|. There is
small comfort here for those who praise Jesus as teacher and yet
deny his claims to worship. The Gospel of John carries this high
place for Christ throughout, but so do the other Gospels (even Q,
the Logia of Jesus) and the rest of the New Testament.

5:24 {Hath eternal life} (\echei zôên aiônion\). Has now this
spiritual life which is endless. See #3:36|. In verses #24,25|
Jesus speaks of spiritual life and spiritual death. In this
passage (#21-29|) Jesus speaks now of physical life and death,
now of spiritual, and one must notice carefully the quick
transition. In #Re 20:14| we have the phrase "the second death"
with which language compare #Re 20:4-6|. {But hath passed out of
death into life} (\alla metabebêken ek tou thanatou eis tên
zôên\). Perfect active indicative of \metabainô\, to pass from
one place or state to another. Out of spiritual death into
spiritual life and so no judgement (\krisis\).

5:25 {And now is} (\kai nun estin\). See #4:23| for this phrase.
Not the future resurrection in verse #28|, but the spiritual
resurrection here and now. {The dead} (\hoi nekroi\). The
spiritually dead, dead in trespasses and sins (#Eph 2:1,5;
5:14|). {Shall hear the voice of the Son of God} (\akousousin tês
phônês tou huiou tou theou\). Note three genitives (\phônês\
after \akousousin\, \huiou\ with \phônês\, \theou\ with \huiou\).
Note three articles (correlation of the article) and that Jesus
here calls himself "the Son of God" as in #10:36; 11:4|. {Shall
live} (\zêsousin\). Future active indicative, shall come to life
spiritually.

5:26 {In himself} (\en heautôi\). The Living God possesses life
wholly in himself and so he has bestowed this power of life to
the Son as already stated in the Prologue of the Logos (#1:3|).
For "gave" (\edôken\, timeless aorist active indicative) see also
#3:35; 17:2,24|. The particles "as" (\hôsper\) and "so"
(\houtôs\) mark here the fact, not the degree (Westcott).

5:27 {Because he is the Son of man} (\hoti huios anthrôpou
estin\). Rather, "because he is a son of man" (note absence of
articles and so not as the Messiah), because the judge of men
must partake of human nature himself (Westcott). Bernard insists
that John is here giving his own reflections rather than the
words of Jesus and uses \huios anthrôpou\ in the same sense as
\ho huios tou anthrôpou\ (always in the Gospels used by Jesus of
himself). But that in my opinion is a wrong view since we have
here ostensibly certainly the words of Jesus himself. So in #Re
1:13; 4:14| \huion anthrôpou\ means "a son of man."

5:28 {In the tombs} (\en tois mnêmeiois\). \Taphos\ (grave)
presents the notion of burial (\thaptô\, to bury) as in #Mt
23:27|, \mnêmeion\ (from \mnaomai\, \mimnêskô\, to remind) is a
memorial (sepulchre as a monument). Jesus claims not only the
power of life (spiritual) and of judgement, but of power to
quicken the actual dead at the Last Day. They will hear his voice
and come out (\ekporeusontai\, future middle indicative of
\ekporeuomai\). A general judgement and a general bodily
resurrection we have here for both good and bad as in #Mt 25:46;
Ac 24:15; 2Co 5:10| and as often implied in the words of Jesus
(#Mt 5:29f.; 10:28; Lu 11:32|). In #Joh 6:39| Jesus asserts that
he will raise up the righteous.

5:29 {Unto the resurrection of life} (\eis anastasin zôês\).
\Anastasis\ is an old word (Aeschylus) from \anistêmi\, to raise
up, to arise. This combination occurs nowhere else in the N.T.
nor does "the resurrection of judgement" (\eis anastasin
kriseôs\), but in #Lu 14:14| there is the similar phrase "in the
resurrection of the just" (\en têi anastasei tôn dikaiôn\). Only
there note both articles. Here without the articles it can mean
"to a resurrection of life" and "to a resurrection of judgement,"
though the result is practically the same. There are two
resurrections as to result, one to life, one to judgement. See
both in #Da 12:2|.

5:30 {I} (\Egô\). The discourse returns to the first person after
using "the Son" since verse #19|. Here Jesus repeats in the first
person (as in #8:28|) the statement made in verse #19| about the
Son. In John \emautou\ is used by Jesus 16 times and not at all
by Jesus in the Synoptics. It occurs in the Synoptics only in #Mt
8:8; Lu 7:7f|. {Righteous} (\dikaia\). As all judgements should
be. The reason is plain (\hoti\, because), the guiding principle
with the Son being the will of the Father who sent him and made
him Judge. Judges often have difficulty in knowing what is law
and what is right, but the Son's task as Judge is simple enough,
the will of the Father which he knows (verse #20|).

5:31 {If I bear witness of myself} (\Ean egô marturô peri
emautou\). Condition of third class, undetermined with prospect
of determination (\ean\ and present active subjunctive of
\martureô\). The emphasis is on \egô\ (I alone with no other
witness). {Is not true} (\ouk estin alêthês\). In law the
testimony of a witness is not received in his own case (Jewish,
Greek, Roman law). See #De 19:15| and the allusion to it by Jesus
in #Mt 18:16|. See also #2Co 13:1; 1Ti 5:19|. And yet in
#8:12-19| Jesus claims that his witness concerning himself is
true because the Father gives confirmation of his message. The
Father and the Son are the two witnesses (#8:17|). It is a
paradox and yet true. But here Jesus yields to the rabbinical
demand for proof outside of himself. He has the witness of
another (the Father, #5:32,37|), the witness of the Baptist
(#5:33|), the witness of the works of Jesus (#5:36|), the witness
of the Scriptures (#5:39|), the witness of Moses in particular
(#5:45|).

5:32 {Another} (\allos\). The Father, not the Baptist who is
mentioned in verse #33|. This continual witness of the Father
(\ho marturôn\, who is bearing witness, and \marturei\, present
active indicative) is mentioned again in verses #36-38| as in
#8:17|.

5:33 {Ye have sent} (\humeis apestalkate\). Emphatic use of
\humeis\ (ye) and perfect active indicative of \apostellô\,
official and permanent fact and so the witness of the Baptist has
to be recognized as trustworthy by the Sanhedrin. The reference
is to the committee in #1:19-28|. {He hath borne witness}
(\memarturêken\). Perfect active indicative of \martureô\ showing
the permanent and abiding value of John's testimony to Christ as
in #1:34; 3:26; 5:37|. So also #19:35| of the testimony
concerning Christ's death. This was the purpose of the Baptist's
mission (#1:7|).

5:34 {But the witness which I receive} (\Egô de ou tên marturian
lambanô\). "But I do not receive the witness" simply from a man
(like John). The \egô\ (I) in sharp contrast with \humeis\ (ye)
of verse #33|. Jesus complained of Nicodemus for not accepting
his witness (#3:11|). Cf. also #3:32|. In #1Jo 5:9| the witness
of God is greater than that of men and this Jesus has. {That ye
may be saved} (\hina humeis sôthête\). Final clause with \hina\
and first aorist passive subjunctive of \sôzô\. This was the
purpose of Christ's coming, that the world might be saved
(#3:17|).

5:35 {He} (\ekeinos\). "That one" (John of #33|). Common
demonstrative (that one) in John to point out the subject. Used
in #1:8| of the Baptist as here. John was now in prison and so
Christ uses \ên\ (was). His active ministry is over. {The lamp}
(\ho luchnos\). The lamp in the room (#Mr 4:21|). Old word for
lamp or candle as in #Mt 5:15|. Used of Christ (the Lamb) as the
Lamp of the New Jerusalem (#Re 21:23|). \Lampas\ (#Mt 25:1,3|,
etc.) is a torch whose wick is fed with oil. The Baptist was not
the Light (\to phôs\, #1:8|), but a lamp shining in the darkness.
"When the Light comes, the lamp is no longer needed" (Bernard).
"_Non Lux iste, sed lucerna_." Jesus by his own claim is the
Light of the World (#8:12; 9:5; 12:46|). And yet all believers
are in a sense "the light of the world" (#Mt 5:14|) since the
world gets the Light of Christ through us. {That burneth} (\ho
kaiomenos\). See #Mt 5:15| for this verb used with \luchnos\
(lighting a candle or lamp). The lamp that is lit and is burning
(present passive participle of \kaiô\, and so is consumed). {And
shineth} (\kai phainôn\). See #1:4| for this verb used of the
Logos shining in the darkness. Cf. #1Jo 2:8|. John was giving
light as he burned for those in darkness like these Jews. {And ye
were willing} (\humeis de êthelêsate\). "But ye became willing."
Ingressive aorist active indicative of \thelô\. Reference again
to #1:19|. Cf. also for the temporary popularity of the Baptist
#Mr 1:5; Mt 3:5; 11:7; 21:26|. The Jews were attracted to John
"like moths to a candle" (Bernard). {To rejoice}
(\agalliathênai\). First aorist passive infinitive of
\agalliaomai\, late word for \agallomai\ for which see #Mt 5:12|.
"They were attracted by his brightness, not by his warmth"
(Bengel). Even so the brightness of John's shining did not really
enlighten their minds. "The interest in the Baptist was a
frivolous, superficial, and short-lived excitement" (Vincent). It
was only "for an hour" (\pros hôran\) when they turned against
him.

5:36 {But the witness which I have is greater than that of John}
(\Egô de echô tên marturian meizô tou Iôanou\). Literally, "But I
have the witness greater than John's." \Meizô\ (\meizona\) is
predicate accusative and \Iôanou\ is ablative of comparison after
\meizô\. Good as the witness of John is, Christ has superior
testimony. {To accomplish} (\hina teleiôsô\). Final clause with
\hina\ and first aorist active subjunctive of \teleioô\, the same
idiom in #4:34|. Jesus felt keenly the task laid on him by the
Father (cf. #3:35|) and claimed at the end that he had performed
it (#17:4; 19:30|). Jesus held that the highest form of faith did
not require these "works" (\erga\) as in #2:23; 10:38; 14:11|.
But these "works" bear the seal of the Father's approval
(#5:20,36; 10:25|) and to reject their witness is wrong (#10:25;
10:37f.; 15:24|). {The very works} (\auta ta erga\). "The works
themselves," repeating \ta erga\ just before for vernacular
emphasis. {Hath sent me} (\me apestalken\). Perfect active
indicative of \apostellô\, the permanence of the mission. Cf.
#3:17|. The continuance of the witness is emphasized in #5:32;
8:18|.

5:37 {He hath borne witness} (\ekeinos memarturêken\). \Ekeinos\
(that one; cf. #5:35,38|), not \autos\. Perfect active indicative
of \martureô\, the direct witness of the Father, besides the
indirect witness of the works. Jesus is not speaking of the voice
of the Father at his baptism (#Mr 1:11|), the transfiguration
(#Mr 9:7|), nor even at the time of the visit of the Greeks (#Joh
12:28|). This last voice was heard by many who thought it was
thunder or an angel. The language of Jesus refers to the witness
of the Father in the heart of the believers as is made plain in
#1Jo 5:9,10|. God's witness does not come by audible "voice"
(\phônên\) nor visible "form" (\eidos\). Cf. #1:18; 6:46; 1Jo
4:12|. \Akêkoate\ is perfect active indicative of \akouô\, to
hear, and \heôrakate\ is perfect active indicative of \horaô\, to
see. It is a permanent state of failure to hear and see God. The
experience of Jacob in Peniel (#Ge 32:30|) was unusual, but Jesus
will say that those who have seen him have seen the Father (#Joh
14:9|), but here he means the Father's "voice" and "form" as
distinct from the Son.

5:38 {And} (\kai\). "And yet" as in #1:10| and #5:40| below. {His
word abiding in you} (\ton logon autou en humin menonta\). But
God's word had come to them through the centuries by the
prophets. For the phrase see #10:35; 15:3; 17:6; 1Jo 1:10; 2:14|.
{Him ye believe not} (\toutôi humeis ou pisteuete\). "This one"
(\toutôi\, dative case with \pisteuete\) in emphatic relation to
preceding "he" (\ekeinos\, God). Jesus has given them God's word,
but they reject both Jesus and God's word (#Joh 14:9|).

5:39 {Ye search} (\eraunâte\). Proper spelling as the papyri show
rather than \ereunâte\, the old form (from \ereuna\, search) as
in #7:52|. The form here can be either present active indicative
second person plural or the present active imperative second
person plural. Only the context can decide. Either makes sense
here, but the reason given "because ye think" (\hoti humeis
dokeite\, clearly indicative), supports the indicative rather
than the imperative. Besides, Jesus is arguing on the basis of
their use of "the Scriptures" (\tas graphas\). The plural with
the article refers to the well-known collection in the Old
Testament (#Mt 21:42; Lu 24:27|). Elsewhere in John the singular
refers to a particular passage (#2:22; 7:38; 10:35|). {In them ye
have eternal life} (\en autais zôên aiônion echein\). Indirect
assertion after \dokeite\ without "ye" expressed either as
nominative (\humeis\) or accusative (\humas\). Bernard holds that
in John \dokeô\ always indicates a mistaken opinion (#5:45;
11:13,31; 13:29; 16:20; 20:15|). Certainly the rabbis did make a
mechanical use of the letter of Scripture as a means of
salvation. {These are they} (\ekeinai eisin hai\). The true value
of the Scriptures is in their witness to Christ (of me, \peri
emou\). Luke (#24:27,45|) gives this same claim of Jesus, and yet
some critics fail to find the Messiah in the Old Testament. But
Jesus did.

5:40 {And ye will not come to me} (\kai ou thelete elthein pros
me\). "And yet" (\kai\) as often in John. "This is the tragedy of
the rejection of Messiah by the Messianic race" (Bernard). See
#Joh 1:11; Mt 23:37| (\kai ouk êthelêsate\, and ye would not).
Men loved darkness rather than light (#Joh 3:19|). {That ye may
have life} (\hina zôên echête\). Life in its simplest form as in
#3:36| (cf. #3:16|). This is the purpose of John in writing the
Fourth Gospel (#20:31|). There is life only in Christ Jesus.

5:41 {Glory from men} (\doxan para anthrôpôn\). Mere honour and
praise Jesus does not expect from men (verse #34|). This is not
wounded pride, for ambition is not Christ's motive. He is unlike
the Jews (#5:44; 12:43; Mt 6:1f.|) and seeks not his own glory,
but the glory and fellowship of the Father (#1:14; 2:11; 7:18|).
Paul did not seek glory from men (#1Th 2:6|).

5:42 {But I know you} (\alla egnôka humas\). Perfect active
indicative of \ginôskô\, "I have come to know and still know,"
the knowledge of personal experience (#2:24f.|). {The love o'
God} (\tên agapên tou theou\). Objective genitive, "the love
toward God." See #Lu 11:42| for this phrase in the same sense
(only other instance in the Gospels, but common in 1John (#1Jo
2:5; 3:17; 4:7,9; 5:3|) and in #2Th 3:5; 2Co 13:14; Ro 5:5|. The
sense of God's love for man occurs in #1Jo 3:1; 4:9,10,16; Joh
15:9f.| of Christ's love for man. These rabbis did not love God
and hence did not love Christ.

5:43 {In my Father's name} (\en tôi onomati tou patros mou\).
Seven times Jesus in John speaks of the "Name" of the Father
(#5:43; 10:25; 12:28; 17:6,11,12,26|). See #1:12| for use of
\onoma\ (#Lu 1:49|). {And ye receive me not} (\kai ou lambanete
me\). "And yet ye do not receive me," as in verse #40|, "the
Gospel of the Rejection" (#1:11; 3:11,32; 12:37|) often applied
to the Fourth Gospel. {If another come} (\ean allos elthêi\).
Condition of third class (\ean\ and second aorist active
subjunctive of \erchomai\). Note \allos\, not \heteros\, like
\allon Iêsoun\ in #2Co 11:4|. Similar prophecies occur in #Mr
13:6,22| (#Mt 24:5,24|), all general in character like Antichrist
in #2Th 2:8-12|. There is no occasion for a reference to any
individual like Barcochba (about A.D. 134) as Pfleiderer and
Schmiedel hold. These Messianic upstarts all come "in their own
name" and always find a following. {Him ye will receive}
(\ekeinon lêmpsesthe\). "That one," whoever he is, as Jesus said.
Future active indicative of \lambanô\. Credulous about the false
Messiahs, incredulous about Christ.

5:44 {How can ye believe?} (\pôs dunasthe humeis pisteusai;\).
Emphasis on "ye" (\humeis\), ye being what ye are. They were not
true Jews (#Ro 2:29; Es 9:28|) who cared for the glory of God,
but they prefer the praise of men (#Mt 6:1f.; 23:5|) like the
Pharisees who feared to confess Christ (#Joh 12:43|). {From the
only God} (\para tou monou theou\). B and W omit \theou\ which is
certainly meant even if not genuine here. See #17:3; Ro 16:27;
1Ti 6:15f|.

5:45 {Think not} (\mê dokeite\). Prohibition with \mê\ and the
present imperative. See on verse #39| for \dokeô\ for mistaken
opinions in John. {I will accuse you} (\egô katêgorêsô humôn\).
Emphasis on \egô\ (I). Future active indicative of \katêgoreô\
(\kata\, against, \agoreuô\, to speak in the assembly \agora\, to
bring an accusation in court, a public accusation). See #Ro 3:9|
for \proaitiaomai\ for making previous charge and #Lu 16:1| for
\diaballô\, a secret malicious accusation, and #Ro 8:33| for
\egkaleô\, for public charge, not necessarily before tribunal.
{Even Moses} (\Môusês\). No "even" in the Greek. {On whom ye have
set your hope} (\eis hon humeis êlpikate\). Perfect active
indicative of \elpizô\, state of repose in Moses. Only example of
\elpizô\ in John. See #2Co 1:10| for use of \eis\ with \elpizô\
instead of the usual \epi\ (#1Ti 4:10|).

5:46 {Ye would believe me} (\episteuete an emoi\). Conclusion of
condition of second class (determined as unfulfilled) with
imperfect indicative in both protasis and apodosis and \an\ in
apodosis. This was a home-thrust, proving that they did not
really believe Moses. {For he wrote of me} (\peri gar emou
ekeinos egrapsen\). #De 18:18f.| is quoted by Peter (#Ac 3:22|)
as a prophecy of Christ and also by Stephen in #Ac 7:37|. See
also #Joh 3:14| about the brazen serpent and #8:56| about Abraham
foreseeing Christ's day. Jesus does here say that Moses wrote
concerning him.

5:47 {His writings} (\tois ekeinou grammasin\). Dative case with
\pistuete\. See #Lu 16:31| for a like argument. The authority of
Moses was the greatest of all for Jews. There is a contrast also
between {writings} (\grammasin\, from \graphô\, to write) and
{words} (\rêmasin\, from \eipon\). \Gramma\ may mean the mere
letter as opposed to spirit (#2Co 3:6; Ro 2:27,29; 7:6|), a
debtor's bond (#Lu 16:6f.|), letters or learning (#Joh 7:15; Ac
26:24|) like \agrammatoi\ for unlearned (#Ac 4:13|), merely
written characters (#Lu 23:38; 2Co 3:7; Ga 6:11|), official
communications (#Ac 28:21|), once \hiera grammata\ for the sacred
writings (#2Ti 3:15|) instead of the more usual \hai hagiai
graphai\. \Graphê\ is used also for a single passage (#Mr
12:10|), but \biblion\ for a book or roll (#Lu 4:17|) or \biblos\
(#Lu 20:42|). Jesus clearly states the fact that Moses wrote
portions of the Old Testament, what portions he does not say. See
also #Lu 24:27,44| for the same idea. There was no answer from
the rabbis to this conclusion of Christ. The scribes (\hoi
grammateis\) made copies according to the letter (\kata to
gramma\).