Down to Earth But Heavenly Minded

What does John Chapter 5 mean?

Chapter 5 presents John’s first record of Jesus directly confronting His enemies. Most of this passage is taken up by the words of Christ Himself, responding to Jewish critics. Many of John’s recurring themes are found in this passage. Among these are the miraculous “signs” of Jesus, His claims of divinity, and the warped perspective of those who reject Him. This chapter also continues John’s frequent use of contrast. So far, John has described Jesus attending a quiet, friendly wedding, followed by His aggressive clearing of the temple (John 2). This public debacle was followed by a one-on-one conversation with Nicodemus (John 3). After speaking with the educated, confident, respected Nicodemus, Jesus is next seen speaking with the unlearned, outcast Samaritan woman (John 4).

Jesus’ miracles are also presented with a sense of contrast. When Jesus turned water into wine, it was practically a secret (John 2:9), and the couple who benefitted from it didn’t even know it had happened. In the second “sign” John records, Jesus heals from a distance, for a man who went to great effort to seek out a miracle (John 4:46–54). Here, in chapter 5, Jesus will heal in person, for a man who apparently wasn’t looking for anything specific.

The Bible gives us limited details on the conversation Jesus has with the crippled man. However, it’s interesting to see the man’s response when Jesus asks about healing. Rather than saying, “yes, I want to be healed,” he makes excuses about nobody helping him into the water. Later, the same man pushes blame for his breaking of the Sabbath on Jesus. He never seems to express any gratitude to Christ. Maybe he’d given up hope. Maybe we’re just not told every detail. However, some people revel in their afflictions as : a source of pity and emotional leverage against others. One wonders if the crippled man was in that category.

We should note that there were many, many other people looking for healing at the pool that day. Jesus did not heal every single one of them. This is a reminder that miracles were not the real purpose of His ministry. Nor are miracles the real purpose of our Christian lives. True miracles, the “signs” John records in this book, are extremely rare and unexpected events. This miracle is especially unforeseen because the man never asks for healing. He only complains that he gets no help (John 5:1–9).

When John uses the phrase “the Jews,” he typically means the religious leadership of Jerusalem. In this case, these men of influence seem more upset that Jesus has disturbed the Sabbath than amazed at His miracle! They also object to Jesus’ claiming to be equal to God (John 5:1–18). This will become a major accusation used against Him at His sham trial (Matthew 26:63–66).

Jesus’ response in this chapter comes in two major parts. First, He describes the authority which He was given by God (John 5:19–29). In doing so, Jesus lays claim to many of the same rights, attributes, and abilities as God. Jesus claims equality with God in works (John 5:19), in love (John 5:20), in judgment (John 5:22), and in honor (John 5:23). He also points out that eternal life comes only to those who believe in Him (John 5:23–24). Jesus’ words foreshadow the resurrection of Lazarus, as well as the final resurrection of all men (John 5:28–29).

In the second part of Jesus’ response, He focuses on evidence (John 5:30–47). This is a crucial passage to turn to when dealing with accusations of “blind faith.” Jesus never says, “believe Me because I said so.” Nor does He appeal to mystery, or sincerity, or tradition. Rather, Jesus gives three specific lines of evidence which prove the truth of His claims. These are human witnesses (John 5:33), the miracles He is performing (John 5:36), and the written Scriptures (John 5:39). According to Jesus, these all point to Him as the fulfillment of prophecy.

Jesus closes this discussion with an interesting point. Namely, that those who won’t accept the message of the written Word aren’t going to come to faith, no matter what. The Pharisees had extensive knowledge of the Scriptures but rejected Jesus in favor of their own traditions (John 5:39–47). This echoes the parable of the rich man and Lazarus. There, Christ also points out that even miracles cannot convince those who reject the written words which God has given (Luke 16:27–31).

Chapter Context
Chapters 1 through 4 showed Jesus avoiding major publicity. Here, in chapter 5, He will begin to openly challenge the local religious leaders. This chapter is Jesus’ first major answer to His critics in this gospel. The fact that Jesus is willing to heal on the Sabbath sets up a theme of His upcoming disagreements with the Pharisees. Jesus also provides an important perspective on the relationship between evidence and faith, which He will expand on in later chapters. This chapter also establishes a key point made by Jesus’ critics: His claims to be God.

Verse by Verse

Verse 1. After this there was a feast of the Jews, and Jesus went up to Jerusalem.

Jewish men living in or around Jerusalem were required to attend several festivals within the city each year (Deuteronomy 16:16). This passage does not specifically mention which festival, but for the purposes of the story it makes no difference. Jesus had left the area not long after His conversation with Nicodemus (John 3). The Pharisees were beginning to move against the ministries of both Jesus and John the Baptist. Since that was not the right time for a confrontation, Jesus passed through Samaria on His way to Galilee (John 4:5).

This verse begins with the phrase “after this,” which is a reference to the end of chapter 4. Jesus has just healed the son of a court official (John 4:46–54). This was the second of John’s seven “signs”—miracles—which are recorded to prove that Jesus in, in fact, God.

The impending miracle presents several contrasts with the healing of the official’s son. The prior event was somewhat private, performed at a distance, and on behalf of a man who specifically sought out Jesus for a miracle. The man Christ will heal in chapter 5 will be healed in public, and in person, even though he is unable to seek healing on his own, and almost seems disinterested.

Context Summary
John 5:1–15 contains the third of John’s seven ”signs” of Christ. A man crippled for decades expresses no prior knowledge of Jesus, nor an immediate desire to be healed. Jesus heals the man and tells him to walk. For carrying his mat—working—local religious leaders then confront the man. Yet he still doesn’t know who Jesus is. Jesus meets the man in the temple and warns him about the dangers of sin. Once the city’s leaders find out that Jesus was responsible for the healing, they will confront Him for violating the Sabbath, and for claiming to be equal with God.

Verse 2. Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades.

The Pool of Bethesda is near the temple in the northeast corner of Jerusalem. In decades past, critics pointed to this passage as an example of historical error in the Bible. Eventually, though, archaeologists discovered a two-section pool near the Sheep Gate matching the description given in John 5:2. The “porticoes,” “colonnades,” or “porches” were pillared areas meant to provide shade from the sun.

The fact that this area had available shade might have been one reason for the large crowd of disabled people gathered there. Depending on the weather, this could have been an extremely busy area. This would have added to the public spectacle of Jesus’ upcoming miracle. Even more so, the man Jesus is about to heal has been crippled for almost forty years. This makes him a particularly effective example of God’s power; there would be no doubt that his healing was miraculous.

John is also pointing out that there were many people, with many disabilities, gathered by the pool (John 5:3). Sadly, these people huddled right next to the temple. The fact that there could be so many destitute and un-helped people so close to the house of God reflects poorly on Israel’s spiritual state at that time.

Verse 3. In these lay a multitude of invalids — blind, lame, and paralyzed.

North of the temple, in the northeast corner of Jerusalem, was a two-section pool covered by five roofed porches (John 5:2). This area offered shade and nearness to the temple. There may have been a healing property in the water. For whatever reason, this area was filled with people suffering from various disabilities. Jesus has come to the city to attend one of the required festivals (John 5:1). He is about to perform the third of His seven “signs” recorded in the gospel of John.

Part of Jesus’ complaint against Israel during His earthly ministry was their spiritual coldness. Jesus drove greedy merchants out of the temple; these men had replaced ministry with money (John 2:13–22). In this story, we see “a multitude” of people in need of support, close to the temple. This is a sad reflection on Jerusalem’s unwillingness to love their neighbors.

John refers to the number of people seeking healing here as “a multitude.” Yet Jesus will only heal one of them at this time. This underscores an important truth about the Christian life: it’s not primarily about miracles. God uses supernatural events to send a message, or to further His will. True miracles, like the “signs” John records, are not common. They are not expected. This was as true for the people of Jesus’ day as it is today. Nor is the gospel about physical health; it is a matter of eternal life.

This verse leads to an interesting textual debate. Older, more reliable manuscripts do not contain the words of John 5:4. The text usually associated with that verse explains the reason for the crowd of invalids: miraculous healing. According to the disputed words, an angel would occasionally stir up the water, and the first person into the water would be healed. Some have raised theological objections to this. For instance, this seems to contradict the normal biblical approach to miracles. It also seems unfair for God to make a contest out of healing.

However, it seems that the words of John 5:4 were not part of the original manuscript. Most likely, a marginal note put in as an explanation of the pool was inadvertently moved into the main body and became part of future copies. Ultimately, this is a theologically minor point. However, it is an excellent example of the typical manuscript “variant:” noncontroversial, relatively unimportant, and well-understood.

Verse 4. 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. KJV

This verse is not typically found in modern translations. Those which include it often note that it is not found in older or more reliable manuscripts. The disputed text indicates that an angel would agitate the water of the pool, and the first invalid into the water after that would be healed. This raises theological questions, such as why God would make healing into a contest, or express miraculous power in such a random yet repetitive way.

According to manuscript evidence, the most likely answer is that these words were not part of the original text of the gospel of John. They might have been written in a margin, as a note, or a traditional explanation of the pool. At some point, the note might have been inadvertently copied into the main body and absorbed as part of the text.

Ultimately, this is a better example of biblical reliability than of biblical weakness. Verses such as this represent the most extreme version of “variants” found in scriptural manuscripts. Accepted or not, the text has no bearing on any doctrine, belief, or other meaningful facts of the faith. In other words, its exclusion isn’t important, and if it were included, it wouldn’t overwhelm the rest of what the Bible says on related topics. The Bible is an amazingly well-preserved and well-documented work.

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

The Pool of Bethesda is described as a gathering place. With five roofed porches—colonnades—it would have been a popular place to escape the sun. It was also near the temple, making it an ideal place for beggars to sit, hoping for charity. The number of people with disabilities in this area was described as “a multitude” (John 5:3).

According to this verse, the man Jesus is about to heal has been suffering for nearly forty years with his infirmity. Considering that more people died of illness and injury in the ancient world, this was literally a lifetime of suffering. The Bible doesn’t explain the man’s condition. Based on what Jesus says later (John 5:14), some speculate the man’s disability was the result of a personal sin. This might have resulted in an injury or a disease. However, this is only speculation.

Upcoming verses will paint a puzzling picture of this man. Rather than asking to be healed, or saying he wants to be healed, the man will simply complain that he has no helpers. Later, he will quickly shift blame for his actions onto Jesus. Details are scarce in this passage, but there are reasons to think this man might not have wanted to be healed. This makes Jesus’ choice of him—among all the many people there—an even more interesting one.

Verse 6. When Jesus saw him lying there and knew that he had already been there a long time, he said to him, “Do you want to be healed?”

Debates over the opening phrase of this verse are common. Some claim that if Jesus “learned” about the man’s condition, as in some translations, then He was not truly omniscient, and therefore not really God. However, the Greek term here is gnous, from ginōskō, which implies the idea of “knowing.” This is why most translations indicate that Jesus “knew” the man’s plight. Such a translation would speak more to His omniscience. But translating it as “learned” does not present a problem for Jesus’ divinity. Since Jesus had to limit the use of His own divine attributes to live as a man, there is no reason He could not have done so with His knowledge, as well (Luke 2:40).

Depending on how one interprets the crippled man, Jesus’ words take on different tones. Is Jesus asking for confirmation: “Would you like me to make you well?” Or is He challenging the man’s apathy and indifference: “Do you even want to be healed?” The man’s response (John 5:7), interestingly, is not a “yes.” Rather, it’s a shift of blame onto others. The man will do the same when confronted about carrying his mat on a Sabbath day (John 5:11).

This raises the question of whether the man has simply given up hope. Or perhaps he’s not particularly interested in getting well. Human beings have a habit of rejecting solutions to our problems when the problem gives us leverage. Having a “woe is me” story to trump other concerns is a common temptation. Sadly, we can act the same way towards our sins, preferring the pity of others over doing the right thing.

Whether or not the man at the pool was in such a mental state, we can’t really say. We can be sure he was not looking for healing when Jesus found him. This tells us something about God’s sovereign will.

Verse 7. The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.”

Jesus has approached this crippled man, among “a multitude” of invalids laying by the Pool of Bethesda (John 5:3). Perhaps Jesus chose him because of the length of time he’d been suffering. A man crippled for nearly forty years would have made quite a dramatic example of healing. There would have been no doubt that the cure was supernatural. And there is a better chance that the man was well-known in the area, and therefore even more a magnet for attention.

Just now (John 5:6), Jesus asked a question: “Do you want to be healed?” This may have been a simple request, or it might have been a challenge: “Do you want to be healed?” with an emphasis on “wanting?” One reason the second option seems likely is the answer given by the man here.

Rather than saying, “Yes, I want to be healed,” the man offers a complaint: there is nobody to help him into the water. The disputed text of John 5:4 indicated an angel agitated the water, healing only the first person who entered the pool. The man might have been trying to get into the pool for healing, or he might have been content to simply sit and take in the charity of others.

Verse 8. Jesus said to him, “Get up, take up your bed, and walk.”

In the prior chapter, Jesus met a man seeking a miracle (John 4:46–54). This official wanted healing for his son and was persistent in asking Jesus for it. Jesus granted the request. But He also made the man prove his own faith by leaving without any assurance that his request had been granted. Here, the man by the pool has made no requests of Jesus whatsoever. Even when Jesus asked (John 5:6), the invalid man does not say, “yes.” Instead, he complains about having no one to help him.

This makes Jesus’ action more curious. This is the third “sign” recorded in this gospel by John, of only seven total. And yet, it’s performed on a man who not only didn’t ask for it, but he might not have even wanted it! This healing is a display of Jesus’ divine power. It’s a story-picture of our relationship to Him. Even when we don’t seek Him, or seek what’s best for us, God can reach down and act, even if we didn’t really want Him to in the first place.

Jesus’ command to “get up and walk” presents some cultural problems. This would have shown that the man was completely and fully healed. However, this encounter takes place on the Sabbath (John 5:9). According to the traditions of the Pharisees, carrying virtually anything, including mats, cots, and pallets was “work,” and all “work” was strictly forbidden on the Sabbath day (Leviticus 23:3).

The request is no accident on Jesus’ part. This is the phase of His ministry where He begins to deliberately provoke the hard hearts of the people. Several of Jesus’ healings will take place on the Sabbath, seemingly to needle the cold-blooded religious leaders (Luke 4:31–37; 14:1–6; Matthew 12:9–14).

Verse 9. And at once the man was healed, and he took up his bed and walked. Now that day was the Sabbath.

Whether this man was seeking healing, whether he expected to be healed, and whether he wanted to be healed, that is exactly what happened. In prior verses, Jesus seems to question the man’s interest in being made whole (John 5:6). The man’s answer was lukewarm at best. He had likely given up hope or become comfortable inspiring pity from others (John 5:7). Yet of all the disabled people there, Jesus chose to approach and heal this man (John 5:8).

The Greek of this verse describes the healing as happening kai eutheōs, literally meaning “right away” or “at once.” Whether this was a split second, or a matter of a few seconds, we cannot be sure. It certainly was not an extended process. No room was left to claim that Jesus’ statement before the man’s restoration was a coincidence. Jesus told a man crippled for thirty-eight years to walk, and he got right up and walked!

Instantaneous change is one of the signs of a “true miracle.” False teachers, faith healers, and other frauds attempt to claim miraculous healing. According to the con artist, these effects are slow to complete or minor at first. This makes it easier to pretend a miracle was delivered when nothing of the kind has happened. This passage records a “true miracle,” meant to prove a particular point (John 20:30–31). This is likely one reason Jesus chose a man who had been completely crippled for nearly four decades. When that man instantly walked in response to Jesus’ command, it left no doubt that what happened was a miracle. It was not a trick, a show, or an illusion; this was the power of God.

That makes the reaction of the local religious leaders even more disappointing. Rather than being in awe of the miracle, they will be offended that Jesus violates their traditions regarding the Sabbath. Given that Jesus often argued with the Pharisees over the Sabbath (Luke 13:10–17; Matthew 12:1–8), there’s good reason to think He is purposefully provoking the hard hearts of these men by His actions.

Verse 10. So the Jews said to the man who had been healed, “It is the Sabbath, and it is not lawful for you to take up your bed.”

John often refers to “the Jews” in this book. This uses the Greek term Ioudaioi, and John uses it in reference to the religious leadership of Jerusalem. The Pharisees dominated this mindset. They took a legalistic, strict approach to the law of Moses. This involved adding layer upon layer of tradition beyond the laws themselves. In the case of the Sabbath (Exodus 20:10), these laws included restrictions as specific as how many steps a man could walk on the Sabbath, where he could spit, and how much weight he could pick up.

Jesus, however, has just healed a man, and ordered him to carry his bed and walk. According to the Pharisees, this violated the commandment to honor the Sabbath by not working (Leviticus 23:3). At first, it would make sense for them to question the man. What makes less sense is their reaction to his answer (John 5:11). Rather than being amazed at the miracle, these men are upset at Jesus for healing on the Sabbath!

Throughout the Gospels, Jesus deliberately provokes the hard hearts of His critics. In the case of the Pharisees, this is often done by performing healing or other works on the Sabbath (Luke 4:31–37; 13:10–17; 14:1–6). Jesus seems to do this to highlight the hypocrisy and shallowness of their approach to God (Matthew 15:3–9).

Verse 11. But he answered them, “The man who healed me, that man said to me, ‘Take up your bed, and walk.’”

In prior verses, Jesus went to the Pool of Bethesda in Jerusalem (John 5:1–2). This area was near the temple and would have provided ample shade. The Bible describes “a multitude” of disabled people gathered there (John 5:3). Jesus selected one man, crippled for nearly forty years, and asked the man if he wanted to be healed. Somewhat surprisingly, the man offers complaints and excuses rather than saying, “yes” (John 5:5–7).

After Jesus heals him, the man continues this strange pattern of handing off his responsibility to other people. Jesus instructed the man to pick up the bed he was laying on and to walk with it (John 5:8). According to the local religious leaders, this was a violation of the commandment not to work on the Sabbath (John 5:10). In response, the man simply points to Jesus—whose name he does not even know—and says, in essence, “it’s not my fault, someone told me to do it!”

The local religious leaders have every right to question this man. As with their investigation of John the Baptist (John 1:19), it is part of their responsibility to safeguard the truth. However, upcoming verses will show that these men are not sincere. Their offense over Jesus breaking their Sabbath tradition overrides any joy they might have had over the miracle itself. Of note is that their response (John 5:12) is not to ask, “who miraculously healed you,” but “who told you to take up your bed and walk?” Their focus is entirely on their tradition, not the power of God, or the relief of human suffering!

Verse 12. They asked him, “Who is the man who said to you, ‘Take up your bed and walk’?”

Jesus frequently clashed with Jerusalem’s local religious leaders. The root cause of that conflict was their rejection of God in favor of their own traditions (Matthew 15:3–9). One particularly sensitive convention involved the Sabbath day. The law of Moses forbade doing work on the Sabbath (Leviticus 23:3). The Pharisees added layers of traditions, in the form of extra rules and regulations, which they saw as equally binding. Carrying nearly any load counted as “work,” in their eyes.

After Jesus heals a man who had been crippled for thirty-eight years, he instructed him to take his bed and walk. This draws the attention of the Pharisees. Of course, they have every right to investigate. Upholding the Law and the truth is what they are supposed to be doing. However, it quickly becomes clear that their traditions are far more important to them than their actual spiritual obligations.

This passage (John 5:11) vividly demonstrates this warped perspective. The man who had been healed was crippled for nearly forty years. More than likely, everyone in this area had seen him before and knew about his condition. Yet, here he is, walking! Even if the Pharisees knew nothing of the man, he tells them specifically that he has been healed and that the man who healed him told him to walk with his bed.

Rather than asking, “who healed you?” or even “how were you healed?” these religious leaders reveal the hardness of their own hearts: “who said you could do that? ” In their minds, this really means, “who told you to violate our tradition?” Rather than being amazed or curious about the miracle, all they see is someone breaking their customs (John 5:16).

Verse 13. Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place.

At the start of chapter 5, Jesus went to the Pool of Bethesda, near the temple (John 5:1–2), where there was a large group of people suffering from disabilities (John 5:3). There, He heals a man who had been crippled for thirty-eight years and instructs the man to take his bed and walk (John 5:8–9). Local religious leaders saw the man carrying a load on the Sabbath. So, they questioned him (John 5:10). Rather than being amazed at a miraculous healing, these officials are more concerned about a violation of their traditions (John 5:12, 16).

It might seem odd that a man who has been miraculously cured would know nothing about the man who healed him. This verse provides some explanation. At all times during His earthly ministry, Jesus is sensitive to God’s timetable. This not only affects where He goes and what He does, it also influences the amount of attention He draws at any given time. In this case, Jesus seems mostly interested in provoking a confrontation with the Pharisees. As upcoming verses show, these clashes allow Jesus to defend His ministry, His divinity, and the evidence proving He is legitimate.

There are other moments in the four Gospels where Jesus suddenly removes Himself from a situation. In some cases, these exits have a supernatural tone (John 10:39). In others, such as this, the explanation seems mundane: Jesus simply turned and walked away into the large crowd before the man had a chance to find out more about Him.

Verse 14. Afterward Jesus found him in the temple and said to him, “See, you are well! Sin no more, that nothing worse may happen to you.”

When Jesus first spoke to this man, he had been crippled for nearly forty years (John 5:5). Jesus’ first question was to ask if the man wanted to be healed. The man’s response was not really a “yes,” but a complaint about nobody being willing to help him (John 5:7). For this reason, it’s possible that Jesus was asking the man if he even wanted to be healed in the first place. This verse does not indicate that the man showed any gratitude to Jesus. Yet he went to local religious leaders to let them know Jesus was responsible for the earlier incident (John 5:15).

Apparently, Jesus was not interested in creating a spectacle over His connection to the miracle since He immediately left into the crowd (John 5:13). Judging by the reaction of the local religious leaders (John 5:11–12), Jesus seems to have intended a public conversation about His ministry, which will begin shortly.

In the meantime, Jesus found the healed man, and now delivers an often-debated command. At another healing, Jesus will make the point that not all suffering is the result of a person’s own sin (John 9:3). Here, however, Jesus’ words seem to connect the man’s prior condition to sin. It may have been that the man’s disability was the result of personal choices. At the same time, Jesus may simply be reminding the man that there are worse things than being crippled, including the eternal penalties of sin (Luke 12:4–5).

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

The Bible does not include every possible detail about every story (John 21:25). The man Jesus has healed might have expressed gratitude to Jesus. He might not have. However, putting the given details together doesn’t paint an optimistic picture. Jesus seems to question whether the man was even interested in healing (John 5:6). The formerly crippled man, for his part, seems more apt to complain (John 5:7) and shift the blame (John 5:11) than anything else.

This same man was interrogated by local religious leaders for carrying his bed on the Sabbath. Even when he told them he’d been healed, their primary concern was still their Sabbath traditions (John 5:12). Now that the man knows who Jesus is, he goes and tells the men who’d confronted him about the source of his cure.

As the next verse shows, the amazing instance of healing is totally lost on these hard-hearted men. Every mention of Jesus, from the perspective of the religious authorities, relates to the Sabbath, not the miracle (John 5:10, 12, 16, 18).

Verse 16. And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath.

In the prior passage (John 5:1–15), Jesus healed a man who had been crippled for nearly forty years. He tells the man to pick up his bed and walk. According to traditional interpretations of the law of Moses, this was a violation of the Sabbath. When John uses the Greek term Ioudaioi, translated as “the Jews,” he is referring to the spiritual leaders of Jerusalem, particularly the Pharisees and Sadducees. These local religious leaders challenged the newly restored man (John 5:10), who indicated that he’d been healed. Rather than focusing on the miracle, everything these officials do revolves around a conflict with their traditions (John 5:10, 12, 16, 18).

Jesus often chooses to perform healing or other works on the Sabbath (Luke 13:10–17; Matthew 12:9–14). Since this is a pattern, it makes sense that He has a purpose behind it. The most likely explanation is that Jesus is deliberately provoking the Pharisees. By confronting them with their own hypocrisy, Jesus can explain His mission and reveal the cold truth behind their so-called faith in God. This verse puts that problem in stark terms: Jesus breaks their tradition, and for that reason they persecute Him.

Context Summary
John 5:16–29 begins Jesus’ response to local religious leaders. After healing a man on the Sabbath, Jesus is attacked for violating traditions related to the Mosaic law and for claiming to be equal to God. In this passage, Jesus claims many of the attributes of God the Father. Among these are the power, judgment, love, and honor of God. Jesus also states that those who reject His message dishonor God and only those who believe Him will have eternal life. In the next passage, Jesus will support these claims by referring to various forms of evidence, all of which prove His ministry to be true.

Verse 17. But Jesus answered them, “My Father is working until now, and I am working.”

Jesus has already angered local religious leaders by healing a man on the Sabbath. According to traditional views, this violated the command not to work on the Sabbath day (Leviticus 23:3; John 5:10). Rather than investigating the power which allowed Jesus to perform a miracle, the Pharisees are criticizing Jesus for breaking their customs. Jesus seems to provoke these hypocrites over that very issue, very deliberately (Matthew 12:1–14). Scripture indicates that these men were persecuting Jesus because of His choice to ignore their added rules and regulations (John 5:16; Matthew 15:3–9).

Here, Jesus begins a defense of His ministry with an appeal to His Father. This is part of the New Testament’s clear presentation of Jesus as divine. Those who knew the Old Testament and heard His words understood this claim all too well. Here, Jesus claims not only that God is His Father, but that He is working just as God is working. The people of Jerusalem understood exactly what He was implying (John 5:18).

Verse 18. This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

The gospel of John often uses the Greek term Ioudaioi, which is translated as “the Jews.” As John uses it, the word refers to the religious leaders of Jerusalem. This includes the Pharisees, Sadducees, and temple scribes. The Pharisees were renowned for their legalism and traditions. These added-on rules were part of their interpretation of the law of Moses. Jesus, knowing that their approach to the Law was cold and hypocritical, often deliberately provoked these men over their errors (Luke 13:10–17; Matthew 12:9–14). The mere fact that Jesus was breaking traditional views of the Sabbath was enough to earn their persecution (John 5:16).

Rather than being intimidated, Jesus raises the stakes even further (John 5:17). He claims not only that God is His Father, but that the work He is doing is equivalent to the work done by God. The religious leaders understand exactly what that implies. Jesus is telling other people that He is God. If that’s not true, it’s blasphemy, and this adds to the hatred He receives from the Pharisees.

Contrary to common suggestion, Jesus does in fact claim divinity in many New Testament texts. This verse shows that Jesus and the disciples are not the only ones who grasp His meaning.

Verse 19. So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise.

This begins an extended passage featuring Jesus’ defense of His ministry. These words are delivered in a specific context. He has been challenged by the Pharisees over two major points: First, Jesus has violated their traditional view of the Sabbath (John 5:16). Second, in so doing, Jesus has made a claim to equality with God (John 5:18). Rather than back off from this claim, Jesus will use the next few verses to make even more specific claims about His equality with God the Father.

Jesus introduces this section by repeating the word amēn. This word is often translated as “truly.” Using it at the end of a statement was a way of declaring the truth of the statement. This word has survived use in various other languages, and many people still end prayers with the word amen. Using such a phrase at the beginning of a statement, however, implied that what was being said was first-hand information. This was used for original teachings, or eyewitness accounts. When Jesus says, “Amēn, amēn, legō hymin…”—”truly, truly I say to you”—He is claiming to know these things personally, directly, and first-hand.

The first claim to equality with God is in works: actions and deeds. Jesus is acting under submission to God the Father, meaning any works He does cannot be considered violations of God’s will. At the same time, Jesus claims that what He does is equivalent to the works of God the Father. Both ideas factor into later statements (John 10:30), where Jesus will proclaim “I and the Father are one.”

In upcoming verses, Jesus will claim three other areas where He is equal to God: in love (John 5:20), judgment (John 5:22), and honor (John 5:23).

Verse 20. For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel.

Jesus has begun His defense of claiming to be equal with God (John 5:19). He specifically claimed to be equal to God in works. Local religious leaders are angry at Jesus for violating their traditions (John 5:16). Jesus, however, has shown that because He only does what the Father tells Him to do, His actions are not sin. They may contradict the custom of the Pharisees, but not the will of God.

In the context of Jesus’ claim about His works (John 5:19) and God’s works being identical, this subtly implies that Jesus loves the same way as God the Father. The relationship between Jesus the Son and God the Father is perfect harmony. The problem facing the Pharisees and Sadducees was spiritual blindness (Matthew 23:17). This blindness created a wall of separation between them and God; their actions did not reflect the actual will of the Father. Jesus, on the other hand, is in a state of perfect love and communion with God. As a result, His actions are identical to the will of God. This means His love is, as well.

Even more, Jesus says, the Father has even greater deeds in store. The purpose of these is to prove that Jesus is exactly who He claims to be: the Son of God (John 20:30–31). Importantly, Jesus will foreshadow both the resurrection of Lazarus (John 11) and His own conquest over death.

Jesus has claimed equality with God in works (John 5:19), and now love. In upcoming verses, He will claim to be equal to God in both judgment (John 5:22) and honor (John 5:23).

Verse 21. For as the Father raises the dead and gives them life, so also the Son gives life to whom he will.

Once again, Jesus makes a claim to power that is reserved only for God. The Old Testament clearly recognized that the power over life and death belonged solely to God (2 Kings 5:6–8). For Jesus to claim that He can give life, just as the Father gives life, means Jesus is stating His own divinity.

This conversation is the result of an incident which created two major controversies among local religious authorities. In John 5:1–15, Jesus heals a man who had been crippled for thirty-eight years. Rather than being amazed at the miracle, the Pharisees were upset that Jesus was breaking their Sabbath traditions. Jesus responds not only with claims that what He is doing is right, but that He is equal to God.

The end of this verse echoes the circumstances where Jesus healed a long-disabled man. There was “a multitude” of people with disabilities at the Pool of Bethesda (John 5:3). The man Jesus healed didn’t seem all that interested in either Jesus or His power (John 5:6–7, 14). Jesus’ choice to heal this man was an example of God’s divine sovereignty. In other words, God has the right to choose when He will or will not intervene. This includes the ability to “raise” both the spiritually and physically dead (John 5:24, 29).

Jesus has claimed equality to God in works (John 5:19), love (John 5:20), and will soon claim to be equal to God in judgment (John 5:22) and honor (John 5:23).

Verse 22. For the Father judges no one, but has given all judgment to the Son,

Local religious leaders are incensed at Jesus for at least two reasons. First, He is violating their traditional views of the Sabbath (John 5:16). Second, He is claiming to be equal to God (John 5:18). Rather than run from these claims, Jesus is in the process of explaining how He does, in fact, possess all the qualities of God. In prior verses, Jesus claimed the same works (John 5:19) and love (John 5:20) as God. He has also claimed the divine right of power over life and death, and the ability to choose when to use it (John 5:21). Later, He will claim equal honor to God the Father as well (John 5:23).

Now Jesus claims to have the power of divine judgment. This thought will be repeated (John 5:27). God’s sovereignty includes the right to judge all things (Genesis 18:25). Jesus declares that the right to issue verdicts has been given to Him by God. This foreshadows Christ’s eventual judgment of all mankind (Revelation 20:11–15). This authority intertwines with the power over life and death (John 5:21).

Verse 23. 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.

Jesus makes an extremely important point here. This relates not only to salvation, but also to the idea of who Christ is and how He relates to God. In prior verses, Jesus pointed out how He is equal to God in various ways. These include having the same works (John 5:19), love (John 5:20), and judgment (John 5:22). Jesus has also claimed authority over life and death (John 5:21).

Now Jesus ties these other points together. God expects the Son—Jesus—to be given honor, just as God is to be given honor. This makes sense, given all the other divine qualities Jesus possesses. If Jesus really does have the power, love, judgment, and authority of God, He deserves the same honor and respect as God—because that would mean He is God.

This is also for our understanding of salvation. If Jesus is God, and is owed the same honor as God, then a person cannot reject the Son—Jesus Christ—and claim to be right with the Father. This matches other claims where Jesus plainly states that He is the one and only way to be reconciled with God (John 3:16, 36; 14:6). Calling Jesus only one of many ways to God is to dishonor Him, by calling Him a liar. Downgrading Him to something less than divine, or to merely a “good teacher” also dishonors Him. In short, those who reject the divinity of Christ are rejecting God Himself.

The next verse emphasizes this claim with the familiar phrase, “truly, truly,” or “verily, verily.”

Verse 24. The word amēn is taken directly from older, ancient languages such as Aramaic. It survived in New Testament-era Greek and in modern languages as well. It is often given a literal translation of “truly,” or something similar. Using this word at the end of a sentence is a way of emphasizing truth, or hopefulness. This is why we often end prayers with the word “amen.” Used at the beginning of a statement, however, it means something hugely different. In that culture, Jesus’ use of “Amēn, amēn, legō hymin…”—”truly, truly I say to you”—means He professes absolute, first-hand, personal knowledge. This is not something He has learned or been taught. Rather, this is a fact He knows personally to be true.

This interlocks with His previous statement (John 5:23). Those who accept Christ are accepting God. That means accepting eternal life. Rejecting Jesus means rejecting God. Those who reject God are under His judgment (John 3:36). Jesus’ power over spiritual life and death is proven, in part, by His power over physical life and death (John 20:30–31).

Jesus used words which place this eternal life in this moment—in the present. That is, those who put trusting faith in Christ have eternal life, right now. Their passing from “death to life” has already happened. This description of passing from death to life is only used in the New Testament by John, and only in two places. One is here, the other is in 1 John 3:14.

Verse 25. “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live.

For the third time in this short passage, Jesus uses the phrase “Amēn, amēn, legō hymin…”—”truly, truly I say to you”—which implies absolute, first-hand knowledge. In prior verses, Jesus has claimed to possess the works (John 5:19), love (John 5:20), life-and-death power (John 5:21), judgment (John 5:22), and honor (John 5:23) of God. It makes sense, then, for Jesus to point out that those who do not accept Him do not accept God (John 5:24).

Since Jesus has the power over life and death, and the power of God’s judgment, only those who believe in Him will see eternal life. In practical terms, this verse is a reference to salvation. The first aspect of our salvation is spiritual: we need to be rescued from spiritual death, which is separation from God.

In this verse, Jesus foreshadows several aspects of His power over life and death. The healing of a man crippled for thirty-eight years (John 5:1–15) symbolized His power over life and the physical body. Later in this Gospel, He will prove His power over death by raising Lazarus (John 11). He will show how complete this power is by rising from the grave Himself (Matthew 28:5–6). And, at some point in the future, Jesus Christ will call all the dead out of their graves for eternal judgment (John 5:28–29; Revelation 20:12).

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

This summarizes the general point Jesus has been making in this passage. When criticized for violating human Sabbath traditions and claiming to be God, Jesus replies with even more specific claims. He is identical to God in works (John 5:19), love (John 5:20), life-and-death power (John 5:21), judgment (John 5:22), and honor (John 5:23). This also means Jesus is the exclusive way to come to God (John 3:36; 14:6). Those who reject Jesus are rejecting God.

Here, Jesus once again emphasizes the role He plays in eternal life. He is the embodiment of both life and light (John 1:4). Light is a Hebrew symbol of truth, goodness, and knowledge. Life, in this case, not only means the continuation of existence, and energy, but also the power and nature of God. Jesus is part of God and is God, so He has the same life and power as God the Father.

Verse 27. And he has given him authority to execute judgment, because he is the Son of Man.

The title “Son of Man” carries great weight in the Jewish worldview. Daniel 7:13–14 presents a vision of a Promised One, in the form of a man, but with all the power and authority of God. This figure is referred to as “one like a son of man,” and this phrase was commonly used as a reference to the Messiah. When used in this kind of context, the phrase “Son of Man” is not just a claim to power, but also to prophecy and divinity. John uses the phrase a dozen times in this Gospel, and it’s seen some eighty times in four Gospels combined.

In prior verses, Jesus has been making exactly those sorts of statements. He has claimed to possess the attributes of God (John 5:19–23), and the power over life and death (John 5:26). This fulfillment of prophecy is one reason Jesus scolds the Pharisees for ignoring the Word of God. According to Jesus, the evidence these men need to acknowledge Him is already in the Scriptures (John 5:39). Yet, those who will not accept Jesus will not accept God. Those who reject Christ are rejecting the Father (John 3:18, 36).

Verse 28. Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice

Jesus has already referred to His power over life and death (John 5:21). Part of this power includes the ability to overcome spiritual death (John 5:24), as well as physical death (John 5:25). It also means that Jesus has the right, as God, to judge all mankind at the eventual end-times resurrection (Revelation 20:12).

One reason Jesus reminds His listeners not to “marvel” at His claim is that this end-times resurrection was a common part of existing Jewish thought. Some groups, such as Sadducees, denied this (Acts 23:8). Most Jewish people, though, already understood that there would be a resurrection leading to judgment at some point in the future.

Jesus’ purpose here (John 5:29) is to link this commonly accepted belief to His own ministry. The one given power and authority for resurrection and judgment is Jesus Christ. This is the role of the prophetic Son of Man (Daniel 7:13–14), a title Jesus often claims for Himself.

Verse 29. and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

Passages such as Romans 14:10–12 and 2 Corinthians 5:10 speak of a resurrection involving a judgment for eternal rewards. This is sometimes referred to as the “judgment seat of Christ,” or the “Bema Seat.” The good things we do don’t determine our salvation. However, they do affect the eternal rewards of those who are saved. Those who are resurrected into life will experience this first judgment.

According to Revelation 20:11–15, those who have rejected God—which means those who have rejected Jesus Christ—will be raised from death and judged. This judgment will result in eternal separation from God, in the lake of fire. Once again, the works described are symptoms of spiritual death, not something we must avoid to earn salvation. This resurrection to judgment for sin, is sometimes called the “great white throne judgment” or the “white throne judgment.”

Jesus uses the description of this eventual resurrection to connect common Jewish belief to His own ministry. Most Jewish people of this time believed in an eventual resurrection of all people to some type of judgment. Some did not, such as the Sadducees (Acts 23:8). In prior verses, Jesus has claimed all the powers and attributes of God (John 5:19–23). This included both power over life and death, as well as the right to judge. This fits with the Hebrew sense of a future resurrection, leading Jesus to tell His listeners not to “marvel” at what He was saying.

Verse 30. “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me.

In this passage (John 5:16–29), Jesus responds to His critics. These men are persecuting Him, even attempting to kill Him, for breaking Sabbath traditions and claiming to be equal to God (John 5:18). This verse summarizes the point Jesus made in the prior passage: He is in perfect unity with God the Father. In those verses, Jesus claimed to have many of the attributes of God. Of note, Jesus stated that His works (John 5:19), love (John 5:20), power over life and death (John 5:21), judgment (John 5:22), and honor (John 5:23) were identical to those of God.

This verse provides a bridge from Jesus’ claims into evidence which supports these claims. Jesus is justifying His teaching and ministry by connecting them to the will of God.

Some only Jesus can speak of, because only He could possibly know them (John 8:14). However, in this context, He is discussing truths which other people can verify. As such, they fall under the normal view of Jewish law, where a person could not testify on their own behalf. Rather, two or three witnesses were needed to consider something reliable (Deuteronomy 17:6; Numbers 35:30). As the upcoming verses will show, Jesus does not appeal to “blind faith,” or naked trust, when He is challenged. On the contrary, Jesus will acknowledge the need for evidence (John 5:31, 34), and then provide examples to prove His claims.

Context Summary
John 5:30–47 continues Jesus’ response to His critics in Jerusalem. After healing a crippled man on the Sabbath and claiming to be equal with God, Jesus now speaks about evidence. Rather than simply saying, “have faith,” or ”believe Me because I said so,” He offers reasons why He should be believed. These include human testimony, the miracles He is performing, and the words of Scripture. Jesus also makes the point that those who reject the prior words of God—the Old Testament Scriptures—aren’t going to believe in Christ, no matter what.

Verse 31. If I alone bear witness about myself, my testimony is not true.

According to Jewish legal procedure, a person could not testify alone on their own behalf. A creative liar can make up anything. Nor could a single witness establish facts, for the same reason. Rather, in a courtroom setting, two or three witnesses were required (Deuteronomy 17:6; Numbers 35:30). Later in this gospel, Jesus will make the point that some facts only He can relate to (John 8:14). In this context, however, the claims He is making can be verified by normal means; therefore, it’s reasonable to provide evidence.

This passage is extremely important in discussions of biblical faith. Jesus makes no appeal to “blind faith.” He does not tell the Pharisees to believe “because I said so.” Nor does He dismiss the need for evidence. Rather, He provides reasons why faith in His message is reasonable. Jesus will fulfill the normal human requirements of evidence, by giving three separate lines of evidence to prove His claims.

These three categories are human testimony, in the form of John the Baptist (John 5:33); observations, in the form of Jesus’ miracles (John 5:36); and Scripture (John 5:39). Jesus will use these arguments to complete His response to Jewish authorities persecuting Him for claiming to be equal with God (John 5:18).

Verse 32. There is another who bears witness about me, and I know that the testimony that he bears about me is true.

Local religious authorities have challenged Jesus. These men are offended by Jesus’ breaking Sabbath traditions and claiming to be equal to God (John 5:18). Rather than appealing to blind faith, Jesus acknowledges that some claims need to be supported by evidence (John 5:31, 34). In accordance with Jewish law, Jesus provides the three witnesses necessary to establish something as fact (Numbers 35:30; Deuteronomy 17:6). Two of these are observations, in the form of Jesus’ miracles (John 5:36), and the evidence of Scripture (John 5:39).

In this verse, Jesus begins to explain the evidence of human testimony. Early in the gospel of John, the Pharisees had sent investigators to John the Baptist (John 1:19–24). John, true to his calling, had pointed those men away from himself and towards the Promised One (John 1:25–28). That Promised One, as John would later make clear, was Jesus (John 1:29–31). In the next verse, Jesus will specifically refer to this message from John the Baptist and endorse it as the truth.

Verse 33. You sent to John, and he has borne witness to the truth.

When Jesus healed a man on the Sabbath (John 5:1–15), local religious leaders were furious. Rather than being amazed at the miracle, these cold-hearted men were livid about Jesus violating their traditions and claiming equality with God (John 5:18). Jesus responded by explaining that He is, in fact, equal to God and went on to give specific examples (John 5:19–29).

After this, Jesus acknowledges that certain claims require evidence (John 5:31). Rather than appeal to blind faith, Jesus provides exactly that evidence. In this part of His answer (John 5:32) Jesus refers to the first of His three forms of evidence: human testimony. Specifically, Jesus refers to the testimony of John the Baptist. The gospel of John has already recorded investigators from the Pharisees approaching John the Baptist (John 1:19–24) and his profession of Jesus as the Messiah (John 1:25–28). Since Jesus has a unique perspective, the truth of His testimony does not literally depend on the input of other people (John 5:34; 8:14). However, He acknowledges the natural human need for confirmation.

Jesus will also mention two other forms of evidence, which are His miracles (John 5:36) and the written Scriptures (John 5:39).

Verse 34. Not that the testimony that I receive is from man, but I say these things so that you may be saved.

Truth is truth, whether people believe it or not. If Jesus had stood on the streets of Jerusalem and said nothing more than the single sentence, “I am God and the Messiah,” this would have been true. There are certain things that only He, as God, could know (John 8:14). The truth of those claims does not depend on human approval. Yet because human beings are stubborn and fearful, few people would react well to such a short, blunt approach.

Out of love, mercy, and grace, God chose to show humanity that Jesus is the Promised One in a multitude of ways. Jewish legal procedure required two or three witnesses to establish any critical fact (Numbers 35:30; Deuteronomy 17:6). For the sake of our souls, and our salvation, Jesus does not appeal to blind faith. Nor does He reject the normal human need for evidence. Rather, He provides what our weak and limited perspective requires.

Jesus is currently explaining the first of three forms of evidence, which is human testimony. The Pharisees had previously interrogated John the Baptist, who pointed to Jesus as the Promised One (John 1:24–28).

In upcoming verses, Jesus will also refer to evidence through observation—His miracles (John 5:36)—and to the written Scriptures (John 5:39–40).

Verse 35. He was a burning and shining lamp, and you were willing to rejoice for a while in his light.

Jesus is currently providing evidence to support His radical claims (John 5:18). Rather than telling people, “just believe,” or pointing out that truth does not require any human being’s approval (John 8:14), Jesus graciously fulfills the requirements of Jewish law by supplying three “witnesses” on His behalf (Numbers 35:30; Deuteronomy 17:6). This is done out of love, to see souls saved (John 5:34).

The first witness Jesus refers to is human testimony. When John the Baptist began to preach, he was met with great excitement. There was so much commotion that religious leaders of Jerusalem felt the need to investigate (John 1:19–24). Many people were excited at the thought that John might be the Messiah. However, during the investigation, John pointed His testimony toward Jesus (John 1:25–28).

The gospel of John refers to John the Baptist—a different figure from the author of this Gospel—as a witness to “the” light (John 1:7). “The true light, which gives light to everyone …” is Jesus Christ (John 1:9). Here, Jesus refers to John the Baptist as “a” light, somewhat like a lantern which only reflects. John’s entire purpose was to point people towards Jesus (John 1:8–9).

In the following verses, Jesus will explain two more “witnesses”—forms of evidence—which prove His message to be true.

Verse 36. But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me.

Jesus has angered local religious leaders by violating their traditions and claiming to be equal with God (John 5:18). Jesus provides several examples of His equality with God the Father (John 5:19–30). At the same time, Jesus notes that human beings feel a natural, reasonable urge for evidence (Romans 1:18–20; 1 John 4:1). This is why Jewish law required two or three witnesses to establish any critical fact (Numbers 35:30; Deuteronomy 17:6). In the interest of reaching lost souls, Jesus is willing to provide that evidence. In prior verses, Jesus has given the first of these: human testimony, which came from John the Baptist (John 5:33).

In this verse, Jesus explains the second form of evidence: direct observation. Jesus notes that He has performed miracles—”works”—which demonstrate that He has godly power. These are events some of His critics have seen first-hand, so Jesus calls this form of testimony “greater” than the witness of John the Baptist. The Baptist’s words are compelling, but he performed no miracles (John 10:41). The real-world miracles of Jesus are far more powerful evidence than any human testimony.

This is a major purpose for this entire Gospel. John specifically focuses on seven of Jesus’ miracles, calling them “signs” (John 2:11). The purpose of choosing only these few incidents is to prove that Jesus is, in fact, God (John 20:30–31). God uses miracles sparingly to prove His message (Hebrews 2:3–4). The fact that Jesus is wielding the power of God is meant to inspire faith in those who see His works (John 3:2).

The third form of evidence Jesus refers to is that of Scripture, beginning in the next verse.

Verse 37. And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen,

The introduction to this gospel mentioned that God the Father had never been seen directly by men. Rather, God sent Jesus to serve that purpose (John 1:18). This opening passage referred to Jesus repeatedly as “the Word” (John 1:1) using the Greek term Logos, meaning “the message, meaning, or definition.” While truth is truth, no matter who accepts it (John 8:14), Jesus knows that human beings have a reasonable need for evidence (John 5:34). Rather than appealing to blind faith, Jesus provides exactly what the Jewish legal system required. Namely, three witnesses to support a claim (Numbers 35:30; Deuteronomy 17:6).

Jesus first referred to human testimony, meaning John the Baptist (John 5:33). He then referenced even more potent powerful support, which is observation. In this case, it means the miracles He performed (John 5:36). Now, Jesus offers what Jewish religious authorities should think of as the most powerful testimony of all: the written Word of God.

However, this testimony is lost on Jesus’ critics. According to Christ, these men have never heard the voice of God. They certainly knew the words and letters of the Law, so how is it possible that they didn’t recognize Jesus? The answer is one human beings naturally reject, but which experience tells us is true: “knowledge” is different from “faith.” James, for example, makes the point that merely knowing about God is different from having saving faith in God (James 2:14, 19).

In Romans, Paul points out that people come to faith through hearing the word—the gospel—of Jesus (Romans 10:17). And yet, as Jesus will point out later, a person cannot accept truth if they’re already closed off to it (John 7:17). A humble attitude of obedience must come before a person can learn. The Jewish religious leaders had knowledge, but they did not have humility or true faith, so they did not recognize the fulfillment of their own Scriptures (John 5:39–40).

Verse 38. and you do not have his word abiding in you, for you do not believe the one whom he has sent.

Jesus has been explaining three forms of evidence to support His claims, in accordance with Jewish law (Numbers 35:30; Deuteronomy 17:6). The first two of these were human testimony from John the Baptist (John 5:33) and direct observations from His own miracles (John 5:36). Seeing miracles is more influential than hearing human testimony. However, to the Jewish religious leaders, nothing should have been as effective as the evidence of God’s written Word (John 5:37). And yet, these men are rejecting Jesus. According to the prior verse, they have not heard the voice of God (John 5:38), so they don’t recognize the One God sent as His living message (John 1:18).

Scripture explains part of how that is possible. It’s a simple thought that human beings often try to ignore: those who refuse to believe will not believe, evidence or not. This applies to any concept, but especially to personal issues such as faith. Jesus will point this out in a later discussion: a person cannot understand the gospel unless they are first obedient enough to hear from God (John 7:17). James, one of the earliest-written books of the New Testament, makes it clear that “knowing” is different from “trusting” (James 2:19), and so mere “knowledge” is different from saving faith (James 2:14).

This, as Jesus will prove, is the core problem facing people such as the Pharisees. They are more interested in their own traditions (Matthew 15:6), power (John 11:48), and prestige (John 9:34) than the truth. So, even though they’ve been given all the evidence they need (John 9:41), they do not—they will not—believe (John 5:40). As upcoming verses will note, this is not a matter of knowledge, it is a question of will.

Verse 39. You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me,

This part of the gospel of John (John 5:40) summarizes a crucial point about the difference between faith and belief. A person who refuses to believe cannot be convinced, no matter what evidence they are given (John 5:40). Jesus criticized the local religious leaders for never hearing the voice of God (John 5:37–38). They reject Jesus and His message (John 5:18) because they are unwilling, not because they are uninformed.

This is a key idea when discussing ideas such as evidence, proof, and faith. The Bible never calls on anyone to express “blind faith,” which is belief without evidence. In this very passage, Jesus responds to criticism by giving three separate forms of evidence. He has mentioned human testimony (John 5:33) and direct observation—in the form of His miracles (John 5:36). Now, He is referring to the evidence of God’s written Scripture. And yet, for some, this is not enough and never will be.

This is why God does not offer “proof” to all people: it won’t necessarily produce obedience or trust. Simply knowing that God exists does not mean obedience will follow (James 2:19). Having knowledge does not always mean trusting in God, as Israel’s own disobedience showed (Numbers 14:20–23; Nehemiah 9:16–17; Psalm 78:11–12). And, here, the fact that the Pharisees were knowledgeable in the Scriptures did not necessarily mean they were willing to accept Jesus (John 7:17).

This passage shows the real cause of disbelief in these religious hypocrites. It is the same basic problem with all who reject Jesus Christ: they do not believe because they will not believe. No amount of proof is enough to overcome that (Luke 16:31).

Verse 40. yet you refuse to come to me that you may have life.

Those unwilling to accept certain ideas cannot be convinced, no matter how much evidence they are given. This is a key theme of this passage (John 5:39). Jesus is pointing out that the religious leaders who criticize Him (John 5:18) are not suffering from a lack of knowledge. The evidence is there, especially in the Scriptures. Jesus has also pointed out the evidence of human testimony (John 5:33) and His own miracles (John 5:36). The Jewish authorities are not rejecting Jesus because they don’t have enough evidence. They are rejecting the evidence because they will not believe in Jesus. By an act of will, they “refuse” to submit to truth.

God draws a distinction between “knowing” and “trusting.” The Israelites saw God perform amazing miracles in person and still disobeyed (Numbers 14:20–23; Nehemiah 9:16–17; Psalm 78:11–12). Thomas heard Jesus predict His own resurrection and still doubted what his friends told him (John 20:24–29). Judas was there to see all of Jesus’ teachings and miracles and still rejected Him (Matthew 26:24–25).

God does not offer “proof” to most people because that proof is ultimately irrelevant. Those who claim they will only accept God when He has been “proven” to them won’t accept God, ever (Luke 16:31). The Pharisees knew more about the Scriptures than anyone. They heard the witness of John the Baptist, from John himself. They saw Jesus’ miracles with their own eyes. Yet, they didn’t put their trust in Him.

Verse 41. I do not receive glory from people.

Jesus has just given three forms of evidence to support His controversial claims (John 5:18). These fulfill the requirements of Jewish courtroom law (Numbers 35:30; Deuteronomy 17:6). At the same time, truth is truth, whether anyone accepts it or not. Jesus is graciously speaking to people according to their natural human weaknesses (John 5:34). Unfortunately, many who heard His words refused to accept Him (John 5:38). This, more than any evidence, was the reason for their rejection: they simply refused to believe, no matter what (John 5:39–40).

Jesus’ statement here is being made in that context. Certainly, Jesus accepted worship and praise from men (Matthew 14:33; Luke 24:52; John 9:38). What He means in this conversation is that whether people accept Him does not change the fact that what He says is true. Jesus will point out that He is the only One with certain kinds of knowledge, so it makes sense that He alone could be a witness about them (John 8:14). This is meant to counter part of the Jewish religious leaders’ attack on Jesus.

It’s possible these critics thought Jesus was angry because they would not approve His message. Instead, the point is that He does not need their approval. He follows the will of the Father, whether these men accept Him or not. Since they had already made up their minds to reject Him (John 5:39–40), their endorsement will never come anyway.

Verse 42. But I know that you do not have the love of God within you.

Jesus knows that these men are not following the will of God for a basic reason: they have rejected the One God sent (John 5:38). This rejection is not based on reason or evidence. Jesus has the support of human testimony (John 5:33), miracles (John 5:36), and the written Word of God (John 5:39). The evidence is there, but the men who deny Christ do so in “refusal” (John 5:40). They have made up their minds (Luke 16:31) and so no proof will ever be enough to change their hearts (Romans 1:18–20).

Ultimately, one cannot genuinely love God if they ignore His words (John 5:46) or His messenger (John 5:23). The opening lines of the gospel of John described Jesus as a light who came into the world (John 1:9–11). The reason men reject this light is not because they can’t see it, but because they prefer darkness (John 3:19). The Bible is clear that those who truly seek God will accept Christ (Matthew 7:7–8) because He is the one and only way to be reconciled with the Father (John 14:6). Any claims these men made to loving God were contradicted by their own actions and their refusal to accept God’s Son.

Verse 43. I have come in my Father ‘s name, and you do not receive me. If another comes in his own name, you will receive him.

This comment follows the same argument Jesus has made in prior verses. First-century Jewish religious authorities were given more reasons to believe in Jesus than anyone. They spoke to John the Baptist (John 5:33). They saw Jesus’ miracles (John 5:36). They had extensive knowledge of the written Word of God (John 5:39). The problem was not that these men could not come to faith in Christ, or that they were not convinced. Rather, they willfully will not do so (John 5:40).

Yet these same Jewish religious leaders were willing to accept false teachers. They were happy to have the approval of other men and other self-styled gurus. And yet, they were not willing to follow the evidence God has given to the right conclusion. When other, lesser men come, they are accepted. When Jesus comes, in the name of God the Father, these men reject Him. This is not a problem of the mind, but of the will. They don’t accept Jesus because they refuse to, regardless of what other excuses they may offer (Luke 16:31).

Verse 44. How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?

This comment matches the recent theme of this passage (John 5:43). The religious leaders who reject Jesus do so in a hypocritical way. They place great emphasis on traditions (Matthew 15:6–9), which are only the ideas of other men. They place themselves on pedestals above others (John 9:34). They claim to have great knowledge (John 9:28–29). And yet, they reject evidence related to Jesus because they refuse to believe in Him (John 5:39–40).

This refusal shows the truth of their so-called-faith in God. This is a consistent teaching in the New Testament: what a person does proves what they really believe (James 2:14). Jesus said that He “knew” these men did not really love God (John 5:42), because they are rejecting God’s true messenger (John 5:38). Jesus provided plenty of evidence proving His claims (John 5:30–40), but that will never be enough for those who have made up their minds to reject God (Luke 16:31).

This is the “belief” Jesus is referring to here: an actual trusting faith in God. This is impossible for those willing to believe anything, and anyone, rather than the testimony of God (2 Timothy 4:3).

Verse 45. Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope.

Popular culture tends to portray Jesus as a soft, fragile, quiet mouse of a man. While Christ was certainly known for His love and kindness (Matthew 12:20), He was also willing to be confrontational and formidable when necessary. Driving corrupt businessmen out of the temple with a whip is a prime example (John 2:13–22). Purposefully healing on the Sabbath, to provoke a reaction from the hypocritical Pharisees, is another (John 5:1–15; Luke 14:1–6; Matthew 12:9–14).

Here, Jesus shows more evidence that He was not entirely passive. The Pharisees considered themselves absolute experts on the law of Moses. This was their identity. Here, Jesus makes His criticism of these men intensely personal. Jesus has already pointed out that human testimony and His miracles are evidence supporting His ministry (John 5:30–36). He has mentioned that the Scriptures do the same (John 5:37–40). In this passage, Jesus pointedly tells the Pharisees that the very Law in which they claim to be experts condemns their actions and supports His assertions.

The religious leaders criticizing Jesus (John 5:18) are mostly Pharisees. This sect placed great importance on rigid adherence to strict and extensive laws. They added many layers of tradition onto the actual law of Moses. Their hope, as is the case in most religions, was that obedience to these rules would earn the favor of God. For Jesus to point to Moses—the cornerstone of Pharisaical traditions—as the very evidence that they were sinners is an intensely personal, direct challenge to their very identity.

Verse 46. For if you believed Moses, you would believe me; for he wrote of me.

In Luke 16:19–31 Jesus tells the story of Lazarus and the rich man. At the end, Jesus makes the point that those who reject the written Word of God won’t be convinced by anything, even a miracle of resurrection. The same idea is in play here as Jesus responds to His critics (John 5:18). These men have plenty of evidence, including the words of other men (John 5:33) and seeing Jesus’ miracles in person (John 5:36).

More importantly, these men are well-trained experts in the Jewish Scriptures. They know the law of Moses. And yet, they reject Jesus and His message. This is not due to ignorance; this is due to a willful refusal to see the truth (John 5:39–40). Jesus is making His criticism of the local religious leaders extremely personal. They claim to believe in the words Moses wrote, but Jesus calls that a lie. Since the Old Testament predicted Jesus, and the Pharisees refuse to accept Him (John 5:38–40), they don’t really want to know the will of God. They are more concerned with the rules and laws of other men (Matthew 15:6–9).

Verse 47. But if you do not believe his writings, how will you believe my words?”

Critics of biblical faith often make an appeal to proof, especially in the form of a miracle. “If God would only ‘prove’ Himself, I would believe,” these skeptics say. Typically, this means a personal, custom miracle. In this verse, Jesus finishes a complete demolition of this claim. The Bible never calls on us to express blind faith (Acts 17:11; 1 John 4:1); in this passage alone Christ has given three lines of evidence supporting His ministry. The problem is not in the evidence we have, but whether we are willing to accept conclusions we don’t like.

In the case of the local Jewish religious leaders, they simply refused to believe in Christ (John 5:39–40). Evidence is meaningless to those who willfully resist the truth. According to the Bible, every single person is given enough evidence that they have no excuse for not seeking God (Romans 1:18–22). Those who won’t seek God in an honest, open way aren’t going to believe the truth, regardless of what they may say.

This verse expresses the same point as the story of the rich man and Lazarus from Luke 16:19–31. There, Jesus made the point that those who reject the written Word of God aren’t going to accept anything. Even when shown a miracle, even when seeing a resurrection, they will find some excuse to turn it away.

This is human nature. Israel witnessed God’s miracles first-hand, but still disobeyed (Numbers 14:20–23; Nehemiah 9:16–17; Psalm 78:11–12). Thomas doubted despite his own experiences and the testimony of his friends (John 20:24–29). Judas was a personal friend of Jesus but rejected Him (Matthew 26:24–25). Simply knowing is different from trusting, and knowledge is different from faith (James 2:19).

Those who reject the Son of God, ultimately, will have no excuse for their disbelief. They do not believe because they will not believe.

End of Chapter 5.

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