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.

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Jesus Heals a Man at Bethesda

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

Now there is in Jerusalem by the sheepgatea pool, which is called in Hebrew Bethesda, having five porches.

In these lay a multitude of them that were sick, blind, halt, withered.

Not present in the manuscripts this translation follows.

And a certain man was there, who had been thirty and eight years in his infirmity.

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

The sick 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, Arise, take up thy bed, and walk.

And straightway the man was made whole, and took up his bed and walked. Now it was the sabbath on that day.

Controversy Over the Sabbath

So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed.

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

They asked him, Who is the man that said unto thee, Take up thy bed, and walk?

But he that was healed knew not who it was; for Jesus had conveyed himself away, a multitude being in the place.

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

The man went away, and told the Jews that it was Jesus who had made him whole.

And for this cause the Jews persecuted Jesus, because he did these things on the sabbath.

Jesus Claims Equality with God

But Jesus answered them, My Father worketh even until now, and I work.

For this cause therefore the Jews sought the more to kill him, because he not only brake the sabbath, but also called God his own Father, making himself equal with God.

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

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

For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will.

For neither doth the Father judge any man, but he hath given all judgment unto the Son;

that all may honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father that sent him.

Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.

Verily, verily, I say unto you, The hour cometh, 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, even so gave he to the Son also to have life in himself:

and he gave him authority to execute judgment, because he is a son of man.

Marvel not at this: for the hour cometh, in which all that are in the tombs 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 judgment.

I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me.

The Five Witnesses to Jesus

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

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

Ye have sent unto John, and he hath borne witness unto the truth.

But the witness which I receive is not from man: howbeit I say these things, that ye may be saved.

He was the lamp that burneth and shineth; and ye were willing to rejoice for a season in his light.

But the witness which I have is greater than that of John; for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me.

And the Father that sent me, he hath borne witness of me. Ye have neither heard his voice at any time, nor seen his form.

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

Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me;

and ye will not come to me, that ye may have life.

I receive not glory from men.

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

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, who receive glory one of another, and the glory that cometh from the only God ye seek not?

Think not that I will accuse you to the Father: there is one that accuseth you, even Moses, on whom ye have set your hope.

For if ye believed Moses, ye would believe 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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