John5

Jesus travels to Jerusalem and miraculously heals an infirm man at the pool of Bethesda on the Sabbath day, which provokes the Jews. When confronted, Jesus asserts his divine authority, declaring that he works in unity with the Father and possesses the power to give life and execute judgment. He then presents various witnesses to his identity, including John the Baptist, his own works, the Father, and the Scriptures.

Jesus Heals a Man at Bethesda

¶ After this there was a feast of the Jews; and Jesus went up to Jerusalem.

Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.

In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.

For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

And a certain man was there, which had an infirmity thirty and eight years.

When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?

The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.

Jesus saith unto him, Rise, take up thy bed, and walk.

And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

Controversy Over the Sabbath

The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.

He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.

Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?

And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.

Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.

The man departed, and told the Jews that it was Jesus, which had made him whole.

And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

Jesus Claims Equality with God

¶ But Jesus answered them, My Father worketh hitherto, and I work.

Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.

For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.

For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

For the Father judgeth no man, but hath committed all judgment unto the Son:

That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.

Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.

For as the Father hath life in himself; so hath he given to the Son to have life in himself;

And hath given him authority to execute judgment also, because he is the Son of man.

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

The Five Witnesses to Jesus

¶ If I bear witness of myself, my witness is not true.

There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.

Ye sent unto John, and he bare witness unto the truth.

But I receive not testimony from man: but these things I say, that ye might be saved.

He was a burning and a shining light: and ye were willing for a season to rejoice in his light.

But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.

And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.

And ye have not his word abiding in you: for whom he hath sent, him ye believe not.

Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

And ye will not come to me, that ye might have life.

I receive not honour from men.

But I know you, that ye have not the love of God in you.

I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.

How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.

For had ye believed Moses, ye would have believed me: for he wrote of me.

But if ye believe not his writings, how shall ye believe my words?

Study Notes for John 5

Verse 1

The reference to 'a feast of the Jews' is vague, but likely refers to one of the major pilgrimage festivals (possibly Passover, Pentecost, or Tabernacles), requiring Jesus to travel to Jerusalem.

Verse 2

Bethesda means 'House of Mercy' or 'House of the Flowing Water.' Archaeological discoveries confirm the existence of a complex pool system with five porticoes (covered walkways) near the Sheep Gate in Jerusalem.

Verse 4

This verse (and the latter half of v. 3) is absent from the earliest and most reliable Greek manuscripts. It appears to be a marginal note, incorporated later, explaining the popular belief surrounding the intermittent stirring of the water.

Verse 5

The man’s 38 years of infirmity emphasizes the hopelessness of his condition and the magnitude of Jesus’ instantaneous, unsolicited cure.

Verse 8

Jesus commands the man to perform two actions: 'Rise' (a miracle of healing) and 'take up thy bed' (a violation of rabbinic Sabbath law, setting up the subsequent conflict).

Verse 9

The emphasis here is on the immediate healing. The note that 'the same day was the sabbath' is the pivot point, shifting the narrative from miracle to controversy.

Verse 10

The Jewish leaders (likely Pharisees) focus on the carrying of the mat, which they viewed as 'work' forbidden by oral tradition, rather than celebrating the man’s healing.

Verse 14

Jesus finds the man later in the temple, suggesting the healing was complete. The warning, 'sin no more,' suggests a potential link between his previous affliction and sin, though not all suffering is due to personal sin (cf. John 9:3).

Verse 16

The opposition escalates severely. The Jewish leaders move from simply criticizing the healed man to actively persecuting and seeking to kill Jesus, establishing the fatal nature of their conflict.

Verse 17

This verse is Jesus’ core defense. Since God the Father sustains creation continuously, He ‘works’ on the Sabbath. By claiming, 'I work,' Jesus asserts the divine prerogative to act lawfully at any time, placing Himself on the same level as the Father.

Verse 18

The Jews correctly understood Jesus’ theological claim. Not only did He violate their interpretation of the Sabbath, but He claimed intimate relationship with God, making Himself equal to God in nature and authority, which they considered blasphemy.

Verse 19

This verse introduces the principle of the Son’s functional dependence. Jesus’ actions are not independent but are a perfect execution of the Father’s will, demonstrating perfect unity and subordination in mission, not being.

Verse 21

Jesus claims the divine power of 'quickening' (giving life), equating his authority with the Father’s power to raise the dead, anticipating the resurrection of Lazarus.

Verse 22

The Father has committed the entire function of judgment to the Son. This authority ensures that the Son receives the same honor as the Father (v. 23).

Verse 24

This is a key Johannine statement on assurance. Those who hear and believe have everlasting life *now* (present possession) and are already judged, having 'passed from death unto life.'

Verse 25

This refers to spiritual resurrection—the immediate life given to those who respond to the gospel call. The 'hour is coming, and now is' indicates that this life-giving work is already underway.

Verse 27

Jesus is given judicial authority specifically because He is the 'Son of man,' a title linking Him to the divine judge described in Daniel 7:13-14.

Verse 28

This shifts the focus from spiritual life (v. 25) to future physical resurrection, demonstrating the full scope of Christ’s authority over life and death.

Verse 29

Jesus clearly teaches a final separation resulting in two distinct resurrections: one to eternal life (blessing) and one to condemnation (judgment).

Verse 31

According to Jewish legal custom (Deuteronomy 19:15), self-testimony alone was insufficient. Jesus therefore appeals to five external witnesses to validate his claim.

Verse 33

The first witness: John the Baptist. Jesus reminds them they had already consulted John and accepted his testimony that Jesus was the Messiah.

Verse 36

The second witness: Jesus’ works (miracles). The signs He performs are tangible evidence provided by the Father to prove Jesus’ divine commission and identity.

Verse 37

The third witness: God the Father. The Father bears witness not usually through an audible voice, but through the sending of the Son and the powerful works He performs.

Verse 39

The fourth witness: The Scriptures (Old Testament). Jesus critiques their faulty methodology: they diligently study the Law, believing it provides life, yet they fail to recognize that the entire text points to Him.

Verse 40

This highlights the tragic irony of their rejection. They search the Scriptures for life (v. 39) but refuse to come to the source of that life (Jesus).

Verse 44

Jesus identifies their core spiritual problem: seeking human recognition (honor from one another) rather than seeking the approval and honor that comes only from God. This desire for status prevents true belief.

Verse 45

Jesus assures them that He will not accuse them. Instead, the very foundation of their faith—Moses and the Law—will condemn them for rejecting the one written about in the Law.

Verse 46

The fifth witness: Moses. The writings of Moses (the Pentateuch) foretold the coming of the Messiah; thus, disbelief in Jesus implies fundamental disbelief in Moses.

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John5

Jesus Heals a Man at Bethesda

Controversy Over the Sabbath

Jesus Claims Equality with God

The Five Witnesses to Jesus

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