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John 5 The Healing at the Pool

1 The Healing at the Pool
Some time later, Jesus went up to Jerusalem for a feast of the Jews.

2 Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades.

3 Here a great number of disabled people used to lie—the blind, the lame, the paralyzed.

5 One who was there had been an invalid for thirty-eight years.

6 When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?”

7 “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.”

8 Then Jesus said to him, “Get up! Pick up your mat and walk.”

9 At once the man was cured; he picked up his mat and walked.
The day on which this took place was a Sabbath,

10 and so the Jews said to the man who had been healed, “It is the Sabbath; the law forbids you to carry your mat.”

11 But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’ ”

12 So they asked him, “Who is this fellow who told you to pick it up and walk?”

13 The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there.

14 Later Jesus found him at the temple and said to him, “See, you are well again. Stop sinning or something worse may happen to you.”

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

16 Life Through the Son
So, because Jesus was doing these things on the Sabbath, the Jews persecuted him.

17 Jesus said to them, “My Father is always at his work to this very day, and I, too, am working.”

18 For this reason the Jews tried all the harder to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

19 Jesus gave them this answer: “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.

20 For the Father loves the Son and shows him all he does. Yes, to your amazement he will show him even greater things than these.

21 For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it.

22 Moreover, the Father judges no one, but has entrusted all judgment to the Son,

23 that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him.

24 “I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life.

25 I tell you the truth, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live.

26 For as the Father has life in himself, so he has granted the Son to have life in himself.

27 And he has given him authority to judge because he is the Son of Man.

28 “Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice

29 and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned.

30 By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.

31 Testimonies About Jesus
“If I testify about myself, my testimony is not valid.

32 There is another who testifies in my favor, and I know that his testimony about me is valid.

33 “You have sent to John and he has testified to the truth.

34 Not that I accept human testimony; but I mention it that you may be saved.

35 John was a lamp that burned and gave light, and you chose for a time to enjoy his light.

36 “I have testimony weightier than that of John. For the very work that the Father has given me to finish, and which I am doing, testifies that the Father has sent me.

37 And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form,

38 nor does his word dwell in you, for you do not believe the one he sent.

39 You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me,

40 yet you refuse to come to me to have life.

41 “I do not accept praise from men,

42 but I know you. I know that you do not have the love of God in your hearts.

43 I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him.

44 How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God?

45 “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set.

46 If you believed Moses, you would believe me, for he wrote about me.

47 But since you do not believe what he wrote, how are you going to believe what I say?”

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Analysis of John Chapter 5

John Chapter 5 is a pivotal chapter in the Gospel of John, containing themes of faith, healing, authority, and divine identity. This analytical exploration aims to delve into these concepts, offering an insightful and thorough interpretation of the text.

The Healing at the Pool of Bethesda (John 5:1-15)

John 5 begins with Jesus’ visit to Jerusalem during a Jewish festival. This setting underscores the religious and cultural significance of the events that follow.

Verse 1: “Some time later, Jesus went up to Jerusalem for one of the Jewish festivals.”

Though the specific festival is not named, the text immediately sets a scene rich in religious tradition. This background heightens the drama and the audience’s expectation of divine intervention.

Verses 2-3: “Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades. Here a great number of disabled people used to lie—the blind, the lame, the paralyzed.”

The pool of Bethesda is depicted as a haven for the sick and disabled. The name “Bethesda” means “house of mercy,” suggesting a place where healing was sought. The five covered colonnades indicate a structured, yet hauntingly somber place.

Verse 4: [This verse is omitted in some manuscripts]. According to texts that include it, it describes an angel stirring the waters, and the first person to enter the pool after this would be healed of whatever disease they had. Though not included in all manuscripts, it introduces the idea of divine intervention and expectation for a miracle.

Verse 5: “One who was there had been an invalid for thirty-eight years.”

The prolonged suffering of this individual emphasizes the helplessness and desperation that he must have felt. Thirty-eight years is a lifetime, highlighting how entrenched his hope for healing—and subsequent disappointment—had become.

Verse 6: “When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, ‘Do you want to get well?’

Jesus’ question, “Do you want to get well?” is profound and multilayered. It not only pertains to physical healing but also to a deeper, spiritual well-being. It challenges the man to reflect on his desire and faith.

Verses 7-8: ” ‘Sir,’ the invalid replied, ‘I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.’ Then Jesus said to him, ‘Get up! Pick up your mat and walk.’

The man’s response reveals his reliance on a specific form of healing—getting into the pool. Jesus, however, bypasses this and directly commands the man to stand up and walk, which represents a radical action of divine authority and power.

Verse 9: “At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath,”

The immediate cure underlines Jesus’ divine power. The mention of the Sabbath introduces a conflict between Jesus and the Jewish religious leaders, showcasing the tension between divine grace and human legalism.

Verses 10-12: “and so the Jewish leaders said to the man who had been healed, ‘It is the Sabbath; the law forbids you to carry your mat.’ But he replied, ‘The man who made me well said to me, “Pick up your mat and walk.”‘ So they asked him, ‘Who is this fellow who told you to pick it up and walk?’

Instead of rejoicing in the miracle of healing, the Jewish leaders focus on legalistic adherence to Sabbath laws. This reflects their inability to recognize the essence of divine intervention amidst their ritualistic practices.

Verses 13-14: “The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there. Later Jesus found him at the temple and said to him, ‘See, you are well again. Stop sinning or something worse may happen to you.’

The encounter between Jesus and the healed man in the temple suggests the ongoing spiritual journey. By urging him to stop sinning, Jesus points to the broader implications of a transformed life. Physical healing is connected with spiritual redemption.

Verse 15: “The man went away and told the Jewish leaders that it was Jesus who had made him well.”

Jesus’ Authority Questioned (John 5:16-30)

Verses 16-18: “So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. In his defense, Jesus said to them, ‘My Father is always at his work to this very day, and I too am working.’ For this reason, they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.”

These verses emphasize the growing conflict between Jesus and the Jewish authorities. Jesus’ assertion, “My Father is always at his work,” claims continuous divine action, undeterred by Sabbath restrictions. By calling God His Father, Jesus openly identifies Himself with divine authority, provoking the ire of religious leaders who perceive it as blasphemy.

Verses 19-21: “Jesus gave them this answer: ‘Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. For the Father loves the Son and shows him all he does. Yes, and he will show him even greater works than these, so that you will be amazed. For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it.'”

Jesus elaborates on His unique relationship with the Father, describing a mutual unity of purpose and action. The revelation that the Son gives life as the Father does forms the core of Jesus’ divine identity and mission. This echoes a deep theological assertion of His divine sonship and authority.

Verses 22-23: “Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him.”

Here, Jesus shifts to a discussion about judgment. The delegation of judgment to the Son reinforces His divine authority. By equating honor to Himself with honor to the Father, Jesus establishes an integral link between acknowledging the Son and recognizing the Father.

Verses 24-26: “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life. Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself.”

Jesus reiterates the promise of eternal life for believers. The juxtaposition of “already” and “not yet”—”a time is coming and has now come”—reveals the immediate and future aspects of salvation. By claiming that both the Father and the Son possess inherent life, Jesus underscores His divine nature.

Verses 27-30: “And he has given him authority to judge because he is the Son of Man. Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned. By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.”

The authority to judge is linked to Jesus’ identity as the Son of Man, a messianic title with eschatological significance. The resurrection theme underscores the finality and universality of judgment. Jesus’ emphasis on listening and obedience to the Father conveys the foundational basis for righteous judgment.

Testimonies About Jesus (John 5:31-47)

Verses 31-32: “If I testify about myself, my testimony is not true. There is another who testifies in my favor, and I know that his testimony about me is true.”

Jesus acknowledges the principle of credible testimony coming from multiple witnesses. The “another” likely refers to John the Baptist or, more profoundly, to God the Father.

Verses 33-35: “You have sent to John and he has testified to the truth. Not that I accept human testimony; but I mention it that you may be saved. John was a lamp that burned and gave light, and you chose for a time to enjoy his light.”

John the Baptist serves as a credible witness to Jesus’ divine mission. While emphasizing John’s role, Jesus clarifies that true testimony comes from a greater divine source.

Verses 36-38: “I have testimony weightier than that of John. For the works that the Father has given me to finish—the very works that I am doing—testify that the Father has sent me. And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, nor does his word dwell in you, for you do not believe the one he sent.”

Here, Jesus points to His miraculous works as divine testimony—a tangible, visible proof of His mission and divine origin. The Father’s testimony is embodied in Jesus’ activities and teachings. The religious leaders’ lack of comprehension is traceable to their unbelief and closed hearts.

Verses 39-40: “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life.”

The irony here is stark: the Jewish leaders, immersed in Scripture study, miss its core revelation—Jesus Himself. It reveals the tragic disconnect between knowledge and understanding, belief and acceptance.

Verses 41-44: “I do not accept glory from human beings, but I know you. I know that you do not have the love of God in your hearts. I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him. How can you believe since you accept glory from one another but do not seek the glory that comes from the only God?”

Jesus criticizes the religious leaders’ seeking human approval while neglecting divine glory. Their rejection of Jesus is rooted in a lack of genuine love for God. Their preference for human accolades blinds them to divine revelation.

Verses 45-47: “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. If you believed Moses, you would believe me, for he wrote about me. But since you do not believe what he wrote, how are you going to believe what I say?”

This conclusion is potent: Moses, the foundational figure in Jewish faith, had foreshadowed Jesus. Their disbelief thus represents not just a rejection of Jesus but of Moses’ teachings as well. It underscores the continuity of divine revelation from the Old to the New Covenant.

Conclusion

John Chapter 5 presents an intricate blend of miraculous healing, divine authority, and theological assertion. It portrays Jesus not merely as a healer but as the divine Son whose works and words embody divine will and authority. The interaction between Jesus and the religious leaders reflects a larger conflict between divine truth and human misunderstanding. Ultimately, the chapter invites readers to recognize and believe in Jesus as the true source of life and judgment, emphasizing the importance of faith and spiritual insight over mere legalistic adherence and superficial study.