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3 In these lay great multi- | ever then first after the troubling tude of impotent folk, of blind, of the water stepped in, was made halt, withered, waiting for the whole of whatsoever disease he moving of the water.
had. 4 For an angel went down 5 And a certain man at a certain season into the pool, there, which had an infirmity and troubled the water : whoso-thirty and eight years. is shown by its being printed in Italics. of our Saviour. 1. There is no alluThe word gate is preferable ; because sion in the New Testament to this we learn from Neh. 3:1, 32. 12:39, pool as a place where miraculous that there was a gate so called; while cures were performed. 2. There is no mention occurs of a sheep market. no intimation in any Jewish writer, || A pool ; a bathing pool suitable for that there was in Jerusalem a pool diseased and infirm persons. || He- endowed with miraculous powers. brer tongue; the language spoken If the pool had been thus regarded, in Judea by the Jews in the time there could hardly fail to have been of our Lord. It was not the pure mention of it. 3. Real miracles are Hebrew of the Old Testament, but mentioned by our Lord as belonging a dialect founded on it, and min- expressly to him and his disciples, gled with other languages. || Bethcs- as attestations of his divine mission. da. The meaning of this word is See Matt. 11:5. John 15: 24.
Our house of mercy; the conveniences Saviour's healing power would not connected with the bath having been have been so important as bearing erected for charitable purposes, and testimony to his divine mission, if the the bath itself being an instance of Jews could have appealed to a pool, God's kindness. || Porches ; porti. where miracles were wrought in becoes, open probably at the sides, and half of the sick among them. covered with a roof, so as to afford On the other hand, the idea of a defence to those who should repair to miraculous agency seems to be conthe bath.
veyed by the statement, that " who3. Impotent folk; infirm, diseased soever first after the troub [the people. || Blind; by disease, not from agitating] of the water stepped in, was birth. See 9 : 32. °|| Halt; crippled. made whole of whatsoever disease he ll Withered. See on Matt. 12: 10. had.” Perhaps, however, this state4. An angel.
The operations of ment was meant to express the great divine providence, particularly those variety of complaints which were inof a striking character, whether ac- cluded under the three sorts of infircording to the ordinary course of mity mentioned in the third verse. events or otherwise, are sometimes It is stated as probable, by some ascribed in the Bible to the agency writers, that there was at this place of angels; they being regarded as a mineral spring, which had been God's ministers, and an acknowl- proved to possess medicinal qualities, edgment of God's agency being thus when, through the influence of submade. See Ps. 34: 7. 91: 11, 12. terranean heat, or other causes, there Compare Matt. 1: 20. || At a certain was a bubbling up of the water from season; not at any regular times; the bottom. During this agitation, but, as we say, at times.
occurring in the kind providence of Whether the cures performed at God, the mineral and medicinal quali. this bath were miraculous, or not, is ties of the water spread through the made a question. Without under mass, and a person who should intaking to decide, it may be observed, stantly bathe himself, experienced that there are some reasons which relief. At the subsiding of the water, favor the belief that they were not the healing quality was exhausted considered as miraculous in the time / Mineral waters have been known to 6 When Jesus saw him lie, 11 He answered them, He and knew that he had been now that made me whole, the same a long time in that case, he saith said unto me, Take up thy bed, unto him, Wilt thou be made and walk. whole?
12 Then asked they him, 7 The impotent man
an- What man is that which said swered him, Sir, I have no man, unto thee, Take up thy bed, and when the water is troubled, to walk ? put me into the pool: but while 13 And he that was healed I am coming, another steppeth wist not who it was : for Jesus down before me.
had conveyed himself away, a 8 Jesus saith unto him, Rise, multitude being in that place. take up thy bed, and walk.
14 Afterward Jesus findeth 9 And immediately the man him in the temple, and said unwas made whole, and took up to him, Behold, thou art made his bed, and walked: and on the whole: sin no more, lest a worse same day was the Sabbath. thing come unto thee.
10 The Jews therefore said 15 The man departed, and unto him that was cured, It is told the Jews that it was Jesus the Sabbath-day; it is not lawful which had made him whole. for thee to carry thy bed. be serviceable in such complaints as no other excuse was needed. As anare enumerated in the third verse. cient prophets had often wrought
6. Lie; lying down. || Wilt thou ? miracles, he believed that the person dost thou wish?
who cured him was at least a prophet; 8. Take up thy bed. What is here and it was a received opinion among called a bed, was, at most, merely a the Jews that, by the command of a small litter, furnished, probably, with prophet, the ordinary rules respecting a rug or a skin. See on Mark 2 : 4. ihe Sabbath might be dispensed with.
9. It is not lawful for thee to carry 13. Wist; knew. thy bed. The regulations respecting 14. Sin no more, lest a worse thing the Sabbath, as taught by the Jewish come unto thee. Jesus was acquainted doctors of the law, were exceedingly with the man's past life, and traced minute. Whatever could be called his disorder to some vices of which servile labor was prohibited; and as he had been guilty. He therefore many as thirty particular sorts of la- warned him in respect to the future. bor were specified as transgressions. He wished to make him sensible that Such passages as Jer. 17:21, 22, they the calamities which befall men, proprobably perverted. See on Matt. ceed from a righteous providence ; 12:10.
and that, if the kindness he had now 10. The Jews. Not those who were received should not have a good effect standing by (see v. 13) when the cure on his character, he would expose was wrought, but some other Jews, himself to a still severer endurance who saw the man carrying his bed. of God's displeasure. The Saviour's
11. He that made me whole, the remark would apply to any exercise same said unto me, &c. The man of God's displeasure against sin, had no doubt, that he, who could mi- whether in this world or in the world raculously cure diseases, had also to come. authority to permit him to carry his 15. Told the Jews, &c. He gave bed on the Sabbath ; and he thought | information, not with an ill design,
16 And therefore did the Jews | My Father worketh hitherto, persecute Jesus, and sought to and I work. slay him, because he had done 18 Therefore the Jews sought these things on the Sabbath- the more to kill him, because he day.
not only had broken the Sab17 But Jesus answered them, bath, but said also, that God was
but, it may be, for the purpose of still | Making himself equal with God. further defending himself against the That is, claiming to himself an authoraccusation of having violated the Sab- ity equal to that of God, and thus, in bath, and for the sake of showing his their judgment, setting up himself as gratitude to his benefactor. How a God, with designs and interests of naturally, too, might he think it de his own, diverse from those of Jesirable to spread abroad a knowledge hovah. of such a person as Jesus, that others The assertion which our Lord had might receive benefit from him! made in the 17th verse was indeed a
16. Therefore did the Jews perse- very remarkable one; such as cute Jesus ; not the Jews in private mere man could justly make, and life, but the men of distinction, and such as could be vindicated only on probably members of the Sanhedrim, the ground, that he was not a mere who would feel themselves charged man, but that he was the Word who with the execution of the laws which was in the beginning with God, and they pretended had been violated, and was God, and who had been made who would gladly have found a good flesh. See 1: 1, 2, 14. But the pretext for opposing Jesus, and even Jews before whom he was now standfor taking away his life. || Sought to ing, did not know him in this exalted slay him. Sabbath-breakers were to character; they recognized in him be punished with death. See Ex. 35: only what was obvious to their own 2. Num. 15:32–36. However will- sight and minds, namely, a human ing the rulers of the Jews might have being; and, withal, a human being been to relax either the law or any against whom they were prejudiced, specific penalties whenever it suited whom they wished to injure, and their convenience, they were very whose language they were disposed willing to proceed against Jesus to to pervert. Hence they regarded any extremities for which they could him in the light of an enthusiast, who have the slightest pretext.
had advanced a very extravagant 17. My Father worketh hitherto. claim, professing, in short, to be equal That is, up to this time, without any to God; and if a man, like him, intermission, my Father has been con- should thus claim to be God, they stantly occupied in sustaining the would naturally represent him as world, and carrying on the work of claiming an independence of God, as providence. The Sabbath does not acting on a plan of his own, without occasion any interruption of his work- reference to God, and as claiming ining. || And I work. That is, I, like terests of his own, distinct from those him, carry on my work without be- of God. They probably affected to ing interrupted by the Sabbath. Be regard Jesus, as we should now reit the Sabbath, or be it any other gard a man who should, in self-vindiday, I carry on my work as God car- cation, use language that might seem ries on his.
to us as claiming a divine authority 18. That God was his Father; lit- dwelling in himself. We should erally, that God was his own Father; think such a man highly presumptuhis Father in a peculiar sense, quite ous, and we might say to him, You different from that in which pious make yourself equal with God; you men speak of God as their Father. I make yourself a God; you set up a
his Father, making himself equal things that himself doeth : and with God.
he will show him
greater 19 Then answered Jesus, and works than these, that ye may said unto them, Verily, verily, I marvel. say unto you, The Son can do 21 For as the Father raiseth nothing of himself, but what he up the dead, and quickeneth seeth the Father do: for what them ; even so the Son quickenthings soever he doeth, these eth whom he will. also doeth the Son likewise. 22 For the Father judgeth no
20 For the Father loveth man; but hath committed all the Son, and showeth him all judgment unto the Son : claim that is in opposition to God. plete agreement in all their works, so Such is the thought in reference to that the works of the Father are also which our Saviour made his subse the works of the Son. quent address; in which address he 20. Showeth him all things, &c. vindicated himself from the charge The Son is a partaker of the counsels of claiming to be independent of, and and purposes of the Father as to all distinct from, God in his plans and things. There is nothing in the Fapursuits. In this address, he did not ther's mind that is not also comdirectly touch the question, whether, municated to the Son's. || Greater or not, he was a partaker of the di- works than these, &c. Jesus had alvine nature ; he replied to the ques- ready wrought miracles, besides the tion, whether he was disregarding healing of the infirm man at BethesGod, and cherishing interests and da. The admiration of the beholders pursuing plans diverse from those had often been excited. But he asof God. He strongly assured the sured them that far more remarkable Jews, that, so far from there being things were yet to be performed by such a disregard and such a diversity him. What those things would be, as they represented, there was the he proceeded to explain. ll That ye most intimate union between him and may marvel. Not that those greater the Father in design and in opera- operations were designed merely to extion. His language is indeed such, cite astonishment, but that one of the as finds its full explanation only in consequences resulting from such disthe fact that he was a partaker of the plays of divine power and knowledge divine nature as well as of the hu- would be, astonishment on the part of
But this he did not state dis- the beholders. So great would those tinctly; he left them to draw infer- works be, that they would command ences from statements which would a far deeper admiration than had yet naturally lead to such a conclusion. been expressed. Thus, by his manner of speaking, he 21. Quickeneth them ; imparteth life. prepared the way for the more direct This is one of the greater works to declarations which would afterwards which the Saviour alluded; namely, be made respecting his exalted nature. the resurrection of the dead, not so
19. Of himself. That is, of his much to life in this world, as to the own will.and authority as distinct unending life in eternity. This power from those of the Father. | Seeth. of imparting life to the dead resided This word is used with reference to in the Saviour, as in God. There is the mind, as well as to the bodily evidence that the Jews had some eyes, and indicates a full knowledge. vague expectation that there would The idea is explained by the next be a resurrection of the dead when words, which show that between the the Messiah should appear. Father and the Son there is a com- 22. Hath committed all judgment
the Son, even as they chod benne 25 Verily, verily, I say unto
23 honor |
you, The hour is coming, and Father. He that honoreth not now is, when the dead shall hear the Son, honoreth not the Father the voice of the Son of God: which hath sent him.
and they that hear shall live. 24 Verily, verily, I say unto 26 For as the Father hath life you, He that heareth my word, in himself, so hath he given to and believeth on him that sent the Son to have life in himself; me, hath everlasting life, and 27 And hath given him aushall not come into condemna- thority to execute judgment altion; but is passed from death so, because he is the Son of unto life. unto the Son. This is the other of cally used in the Scriptures to denote those greater works; namely, the per- spiritual misery ; life, on the contraforming of the general judgment at the ry, denotes spiritual happiness. The end of the world. Compare Matt. 25: idea here conveyed by our Lord is, 31–46. Acts 17: 31. 2 Cor. 5:10. that a true follower of the Messiah is
These two, the resurrection of the delivered from the condemnation and dead and the general judgment, are to misery connected with sin, and be. be performed by the. Son. Such is comes a partaker of spiritual and eterthe arrangement which the Father nal bliss. has made; and such is the honor that 25. The Saviour again referred to is conferred on the Son.
those greater things which were yet 23. Thut all men should honor the to be performed by him, as manifestaSon, eren as they honor the Father. tions of his power and of his official The official dignity which pertains dignity. The hour is coming, and now to the Son, as the final judge and is, &c. The Saviour's life-giving awarder of men's destiny, and as power, which is to be so fully disperforming this office perfectly in ac- played at the general resurrection, cordance with the mind of the Father, was also soon, to some extent, to be presents a just claim for the same manifested. Some of the dead were respect to be paid to the Son as is due to be recalled to life speedily. The to the Father. He will act perfectly time was just at hand. According according to the Father's will, and by to the common arrangement of the the Father's arrangement.
events related in the Gospels, Jesus 24. Having brought to view two had not yet restored to life any dead great classes of operations to be per- persons. But shortly after this, he formed by him in his official capacity, restored the daughter of Jairus (Matt. Jesus next solemnly pronounced him- 9: 23—26), the young man of Nain self to be the Saviour, by obeying (Luke 7:11—17), and Lazarus (John whom eternal life would be secured. il: 43, 44). Heareth my word ; receiveth and 26. Life in himself ; a life-giving obeyeth my instructions. || Hath. power in himself. So hath he given This may be regarded as the present to the Son, &c. Compare verse 21, tense used for the future, indicating which shows that, while there is menthe certainty of everlasting bliss to tioned an official designation of the those who should become disciples of Son by the Father to the work of Jesus Christ; or, the actual com- raising the dead, there are also in the mencement on earth of the bliss Son his own personal will and ability which the Messiah bestows may be for this work. intimated. From death unto life. 27. Compare v. 22. The Son of The word death is often metaphori- | man ; the Messiah. The final judg