Garner-Howes Baptist Commentary

THE FEAST, BETHESDA POOL HEALING EVENT, v. 1-27

1 ) "After this there was a feast of the Jews;” (meta tauta en heorte ton loudaion) "After these things there was a feast of the Jews;- It is not known what feast it was. There were seven great religious feasts that were to be annually observed: 1) The Passover, Leviticus 23:4-5; Leviticus 2) Unleavened bread, Leviticus 23:6-8; Leviticus 3) Firstfruits, Leviticus 23:10­,14; 4) Pentecost, Leviticus 23:15-22; Leviticus 5) Trumpet, Leviticus 23:23­,25; 6) Atonement, Leviticus 16:1-34; Leviticus 7) Tabernacles, Leviticus 23:34-44.

2) "And Jesus went up to Jerusalem." (kai anebe lesous eis lerosoluma) "And Jesus went up into Jeru­salem," from Capernaum where He had called Matthew, Mark 2:13-14. Whatever the feast was, it was the occasion for Jesus’ trip to Jerusalem. For He came to fulfill, not offend or break, the law of Moses, Matthew 5:17.

1) "Now there is at Jerusalem," (estin de en tois lerosolumois) "Now there is in Jerusalem," or exists in Jerusalem, did exist when John did this writing.

2) "By the sheep market a pool," (epi te probatike kolumbethra) "Upon the entrance at the sheep gate, a pool." This gate by the pool was setup by Eliashib the high priest in the days of Nehemiah, Nehemiah 3:1; Nehemiah 3:32. Referred to also Nehemiah 12:39, now known as St. Stephen’s gate. Through this gate were brought the sheep for sacrifice.

3) "Which is called in the Hebrew tongue Bethesda," (he epilegomene hebraisti Bethzatha) "The one that is called in Hebrew Bethzatha," meaning "house of mercy," believed to have been built by benevolent contributions solicited by the priests under Eliashib, Nehemiah 12:39.

4) "Having five porches." (pente stoas echousa) "Which has five porches," or colonades or porches about it, with an opening in the floor to get down to the water. In these five porches lay many crippled people on couches, rolled in blankets, objects of misery and suffering,

1) "In these lay a great multitude of impotent folk," (en tautais katekeito plethos ton asthenounton) "In these five porch areas lay a multitude of those ailing," having illnesses continually, without any help from medical doctors, sick, feeble, and powerless people.

2) "Of blind, halt, withered," those who had incurable diseases, so far as the doctors were concerned and could discern. They were (tuphon) "Blind ones," (cholon) "Lame ones," and (kseron) "Withered or paralyzed ones."

3) "Waiting for the moving of the water" that is referred to as "stirring or troubling of the waters," John 5:7. The ancient Sinai manuscript does not contain this phrase and John 5:4. Deadly qualities of water or poison water, bitter waters, were then interpreted as having been disturbed by demons, while waters of healing or curative powers were attributed to the work of "angels of the Lord," or the presence of Divine intervention by good angels, at the word of the Lord, as expressed Exodus 15:23­,25; Revelation 8:10-11 describes how the sounding of a judge­ment angel was accompanied by the turning of waters of the earth to wormwood, bringing bitterness, poison, pollution and death, Jeremiah 23:15.

1) "For an angel went down at a certain season into the pool," a messenger of God’s heavenly host, sent to heal men, at His bidding, Hebrews 1:14, to deliver or liberate men, Psalms 34:7. This "certain season" coming of an angel appears to have been by tradition, perhaps not an actual fact.

2) "And troubled the water:” (caused the waters to stir, roll, or whirl, to be purified, much as Moses caused the bitter (poison) waters of Marah to be sweet or pure, Exodus 15:23-25.

3) "Whosoever then first," in order, among those waiting in the porch areas of the pool, John 5:2-3.

4) "After the troubling of the water stepped in," was able to enter the troubled, stirred, or healing waters, John 5:3; John 5:7.

5) "Was made whole of whatever disease he had." Though minerals may have curative, medicinal powers to heal some diseases, they do not cure all diseases. It was Divine intervention, to the extent that this periodically occurred, John 5:3.

THE POOL OF BETHESDA

This was probably a bath for unclean persons, for whose accommodation the "five porches," or cloistered walks, were erected. "Bethesda" means "house of mercy, grace, or goodness;- doubtless because many miserable objects there received mercy and healing. Athanasius speaks of the pool itself as still existing in his time, although the surrounding buildings were, as we might expect, in ruins. The place to which the name of the pool of Bethesda is now given is possibly the same thus mentioned. Chateaubriand thinks it offers the only example now left of the primitive architecture of the Jews at Jerusalem. In conformity with other travelers, he states that it is still to be seen near St. Stephen’s gate. It is situated near the Temple, on the north, and is a reservoir one hundred and fifty feet long, and forty wide.

Kitto.

1) ’’And a certain man was there," (en de tis anthropos ekei) "And there was a certain man laying at the entrance of the temple," Acts 3:2.

2) "Which had an infirmity," (echon en te astheneia autou)"Having been held in his ailment," as a slave to the illness, likely well known by reason of his many years of infirmity, as a woman of an illness for 18 years was one day, in a synagogue when the Lord met personally, and healed her, Luke 13:10-13; Luke 13:16-17.

3) "Thirty and eight years. " (triakonta kai okto ete) "For a period of thirty-eight years," a man with a chronic disease that was considered by doctors as incurable, much as the woman, Luke 8:4.

1) "When Jesus saw him lie,’’ (touton idon ho lesous katakeimenon) "Jesus looking upon this man lying out there," moved as so often he was with compassion upon the physically and spiritually ailing, ignorant, and deranged, Matthew 9:36; Matthew 14:14.

2) "And knew that he had been now a long time in that case," (kai gnous hoti polun ede chronon echei) "And knowing that he had already been much time in that condition," for He knows the paths of all men, Psalms 139:1-3; Psalms 142:3. Jesus needed not that any person explain to Him what was wrong with this man.

3) "He saith unto him,"(Iegei auto)"He said personally and directly to him," who was perhaps the most and longest afflicted of all who lay in the porches that day, John 5:3.

4) "Wilt thou be made whole?" (theleis hugies genesthai) "Do you wish to become healthy or wholly well?" Is that your priority will? Our Lord sought a testimony from the man, not for His own benefit, but to secure a confession from a needy man, for the benefit of those who heard. Are the spiritually ailing for 12 years, 18 years, or 38 years now willing, desiring to be made whole, anew in Jesus? This is a matter for serious consideration of every unbeliever, Luke 8:43; Luke 13:10-13; Luke 13:16-17.

1) "The impotent man answered him, Sir," (apekrithe auto ho asthenon kurie) "The ailing paralytic replied to him, Sir," respectfully.

2) "I have no man," (anthropon ouk echo) "I have not a man," anyone I can depend on at all, no servant or friend. How much this is like David’s once forlorn cry "no man cared for my soul," Psalms 142:4. This is a forlorn cry of many infirm and aged, when the world passes them by, too busy to show compassion, James 1:27; 2 Corinthians 1:3-4.

3) "When the water is troubled, to put me into the pool:” (hina hotan tarachthe to hudor bale me eis ten kolumbethran) "in order that when the water is troubled he may put me into the pool," John 5:3.

4) "But while I am coming," (en ho de erchomai ego) "Yet while I am coming," of my own accord, by strain of will and muscle, trying to get into the new stirred, healing swell of the waters, slowly and painfully struggling, desiring, repeatedly attempting.

5) "Another steppeth down before me." (allos pro emou katabainei) "Another goes down before me," into the pool, one less ill, less crippled than I, unwilling to delay his cure. Such reflects not only the incurable nature of all men but also the selfish, covetous nature of children of wrath, Ephesians 2:3; Romans 3:8-23. The primary remedy for the malady of all internal and external maladies, in the light of eternity, is coming to and found in Jesus Christ. The secondary source of help is the service of His children who respond to the cry of the troubled "How can I except some man should guide me?" Acts 8:31-39.

1) "Jesus saith unto him, Rise," (legei auto ho lesous egeire) "Jesus says to him just then, rise," or get up. With each of the three successive commands to 1) First, rise; 2) Second, take up his bed, and 3) Third, to walk, went out power from Jesus to enable him to obey, as in Matthew 9:6.

2) "Take up thy bed," (aron ton krabaton sou) "Just take up your mattress," your reclining place for the past 38 years, which had been carried by others for him, wherever he had been carried, just as the palsied man whom Jesus also healed in a similar manner, and gave a similar command, Mark 2:11.

3) "And walk." (kai peripatei) "And walk," wherever you may. He had not even been able to crawl to get into the water for 38 years, as the palsied man whom Jesus healed was also directed, Luke 5:24.

1) "And immediately the man was made whole," (kai eutheos egeneto hugies ho anthropos) "And instantly the man came to be whole," healed from the 38 year ailment, at the word of Jesus Christ, by His miraculous power, that those who beheld it might believe on or trust in Him, as the Saving Messiah, Mark 2:6-11; Luke 5:25; John 20:30-31.

2) "And took up his bed and walked:” (kai eren ton krabaton autou kai peripatei) "And he took his mattress and walked around," something he had not done for thirty-eight (38) years; This too must have been occasion for many to glorify God, Luke 5:26; Mark 2:12.

3) "And on the same day was the sabbath." (en de sabbaton en ekeine te hemera) "Then on that day was a sabbath," or that was a special holy day, on which teaching of the law might be legally done, a thing Jesus proceeded to do, after being criticized by the Jews, John 5:10; John 9:14.

1) "The Jews therefore said unto him that was cured,", (elegon oun hoi loudaioi to tetherapeumento) "Therefore the Jews said to the one who had been healed," and who was obediently carrying his mattress, as the Lord had bidden him do.

2) "It is the sabbath day:"- (sabbaton estin) "It is a sabbath day," a holy, sanctified day. Just why did they not criticize him before, for coming or letting someone bring and leave him there on his bed beside the pool to be healed? See the hypocrisy of the sniping, v. 35; Exodus 23:12; Nehemiah 13:15-22.

3) "It is not lawful for thee to carry thy bed.’’ (kai ouk ekestin soi arai ton krabaton) "And it is not legal for you to take up or carry the mattress." Jesus told you to do some­thing that is illegal, they chided him. What was he to do, leave it there as a litter, an obstruction for someone to stumble over? These same critical, self-righteous Jews did not hesitate to pull a servile ox out of a ditch on the sabbath day, or go and circumcise a male on the sabbath day, if it was eight days old on the sabbath, Luke 14:3-6, John 7:22; Genesis 17:12; Leviticus 12:1-3; Luke 1:59; Luke 2:21.

There were exceptions to the general rule of "no work" on the sabbath day, and these critics knew it, and them­selves took advantage of it, when it pleased them, Jeremiah 17:21-22; Matthew 12:1-14.

1) "He answered them," (hos de apekrithe autois) "He replied to them" to his cynical, skeptic, Jewish critics, to those who had shown no compassion to his needs for lo these 38 years.

2) "He that made me whole," (ho poiesas me hugei) "The one who made me whole, well, or healthy," again, as He made others whole by the word of His mouth and through His Divine miraculous powers, Matthew 9:22; Matthew 12:13; Matthew 15:28; Matthew 15:31.

3) "The same said unto me," (ekemos moi eipen) "That one directed or told me," to do what I am doing.

4) "Take up thy bed and walk." (aron ton krabaton sou kai peripatei) "Take up your mattress and walk," and keep walking. The giver of life is the proper authority of its use, See? John 1:4; John 14:6; Acts 17:28.

1) "Then asked they him;” (erotesan auton) "Then they quizzed him," the former invalid now made whole, obeying the Lord, walking with his bed upon his back or person, John 5:9.

2) "What man is that which said unto thee," (tis estin ho anthropos ho eipon soi) "Just who is the man who told you?" Isn’t it strange that they did not deny the cure? They were "dead bent" and "mortar set" on punishing the violator of their sabbath law, determined and inflexible to punish him, though they themselves repeatedly broke their own general law, Luke 14:3-6; Joh 19-26.

3) "Take up thy bed, and walk?" (aron kai peripatei) "Take this mattress and walk?" with it. It was Jesus the Savior, John 5:8. And frankly, the healed man did not know who Jesus was at this time. John 5:13-15.

1) "And he that was healed wist not who it was:” (ho de iatheis ouk edei tis estin) "Yet the one who was cured did not know who it was," that had cured him. He could give them no information, if he had wanted to do so. He did not know the name of his healer, just as the man who was healed, who had been blind from his birth till he met Jesus, as recounted John 9:1-25; John 9:35-38.

2) "For Jesus had conveyed himself away," (ho gar lesous ekseneusen) "For Jesus withdrew," from the porch and pool area near the sheepgate. He had gone or turned aside, avoiding a public uproar over the miracle He had just performed, for His hour or time was not yet, John 2:4; John 7:30; John 8:20. Jesus knew a better oppor­tunity would be His later, to instruct the man, John 4:19; Luke 4:29-30.

3) "A multitude being in that place." (ochlou ontos en to topo) "As there was a crowd in that area or place," and He sought to avoid observation by the crowd or multitude at the feast, John 5:1, as it is also related that at a former trip to Jerusalem, during a feast, many had believed in Him when they saw the miracles He did, John 2:23-24; Yet, He did not "commit Himself to them, "to any lingering fellow­ship with them, for He knew what was in man, his fickle nature.

THE SIX CURES PERFORMED BY JESUS ON THE SABBATH

WERE ALL UNSOUGHT

This is one special feature about them all. 1. The possessed man entreated Christ to leave him alone. 2. The man with the withered hand did not think of cure. 3. The infirm woman did not hope for healing. 4. The man with the dropsy did not ask for the blessing. 5. The infirm man was too paralyzed to seek Christ. 6. It was an unheard-of thing that the eyes of a man born blind should be opened, and therefore he did not expect it. This also is the Sabbath; let us look to the Lord of the Sabbath.

Spurgeon.

THE POWER OF ENVY

We shall find it in Cain, the murderer, who slew his brother at the instigation of envy. We shall find it in the dark and gloomy and revenged spirit of Saul, who, under the influence of envy, plotted for years the slaughter of David. We shall find it in the King of Israel, when he pined for the vineyard of Naboth, and shed his blood to gain it. Yes, it was envy that perpetrated that most atrocious crime ever planned in hell or executed on earth, on which the sun refused to look, and at which Nature gave signs of abhorrence by the rending of rocks: I mean the crucifixion of Christ; for the Evangelist tells us, that, for envy, the Jews delivered our Lord.

James.

1) "Afterward Jesus findeth him in the temple," (meta tauta heuriskei auton ho lesous en to hiero) "After these things Jesus finds him (who was cured) in the temple; Jesus looked for him in order to teach and help him more. How many people God blesses in their trials and afflic­tions, who afterward, do not so much as go to His sanctuary to worship and thank Him and receive even greater blessings, Hebrews 10:24-25.

2) "And said to him, Behold, thou art made whole:” (kai eipen auto ide hugies gegonas) "And said to him, personally, just look, you have become whole," or well, after 38 years of infirmity, John 5:5; John 5:9.

3) "Sin no more," (meketi hamartane) "Sin no longer," or continue no longer in sin, as a willful moral and ethical law-breaker. His affliction appears to have been as a consequence of sin, direct sin of himself or his parents, as God forewarned, Exodus 20:5.

4) "Lest a worse thing come unto thee." (hina me cheiron soi ti genetai) "In order that a worse thing not happen to you." The implication is that sins bear bad fruit, that comes to the sower in some form of judgement, judgement set in order by natural law, by Divine decree, Leviticus 26:27-28; Numbers 32:23; Galatians 6:7-8.

Future punishment for unbelief is a worse punishment than suffering by nature of a broken natural law, for it dooms the soul in hell, John 3:18; John 8:24; Revelation 21:8.

1) "The man departed," (apelthen ho anthropos) "The man then went away," from the temple, with a glad report --- One that the "natural man" can not receive or enjoy, 2 Corinthians 2:14. He went as a witness of Jesus, Acts 1:8, to suffer rejections of his testimony, Matthew 5:11-12; John 15:20; 2 Timothy 3:12.

2) "And told the Jews that it was Jesus," (kai eipen tois Ioudaiois hoti lesous estin) "And explained to the Jews that it was Jesus;- It was an indiscreet, unwise, or impru­dent thing to do, though his motive was good, Matthew 5:15-16; Psalms 107:3. He had asked and learned who Jesus was and could not but speak the things he had seen, experienced, felt, and heard, Acts 4:20; Jeremiah 20:9; 1 John 1:1; 1 John 1:3.

3) "Which had made him whole." (ho potesas auton hugie) "Who had made him whole," who had cured him, John 5:9. He was restored to complete health by the word of the Lord, by a miracle, a priority means that Jesus used to make men know that He had come from God and had power to save, John 3:2; Mark 2:5-11; John 20:30-31.

1) "And therefore did the Jews persecute Jesus," (kai dia touto ediokon hoi loudaioi ton lesoun) "And, on account of this, the Jews persecuted Jesus," Having rejected all of their fulfilled prophecies of Him, they then turned with rejection and resentment against His miracles, Matthew 12:14; John 1:11-12.

2) "And sought to slay him," sought for good evidence to put Him to death legally. They had malice in their hearts and pre-meditated murder on their minds. Nothing less than His death would, they feared, save their jobs of administering rituals and rites of the Mosaic Law, Psalms 2:2-3; Mark 3:6; Mark 11:18.

3) "Because he had done these things on the sabbath day." (hoti touta epoiei en sabbato) "Because he did these things (kind of things) on a sabbath day;- That was their immediate excuse for seeking to put Him to death, Luke 6:11. In collusion, on numerous occasions, they plotted His death, until they finally killed Him, John 8:40; John 8:59; Matthew 26:3-5; Matthew 26:47; Matthew 26:57; Matthew 26:59-66; 1 Thessalonians 2:14-16.

1) "But Jesus answered them," (ho de apekrinato autois) "Then Jesus responded to them," in reply to their charge that He was a sabbath breaker, John 5:10, in presenting His defense against their charges of wrong against Him.

2) "My Father worketh hitherto," (ho pater mou heos arti ergazetzai) "My Father works until this moment," until right now. He works sustaining His universe, giving blessings, and showing, extending mercy, sending sunshine and showers on the sabbath day for all of you. He who made and sanctified them, distributes His blessings to all of you, on this day, See? John 9:4; John 14:10; La 3:22,23.

3) "And I work." (kago ergazomai) "And I work,’’ of my own will and accord, or of my own volition. I work as His express image, to show His love, mercy, and compassion for the afflicted in body, mind, and soul, See? John 17:4. As it is the nature of fire to burn and ice to freeze, so it is the nature of God to work, Hebrews 1:1-3.

1) "Therefore the Jews sought the more to kill him," (dia touto oun mallon ezetoun auton hoi loudaioi apokteinai) "Because of this then the Jews sought even more to kill him," for revenge, as an expression of malice in their wicked hearts, because they could not answer His Scriptural, sound logical reason for the miracle of healing He had done on His Father’s sanctified sabbath.

2) "Because he not only had broken the sabbath,"(hoti ou monon eluen to sabbaton) "Because he not only broke the law of the sabbath," in their blinded, prejudiced opinion, 2 Corinthians 4:3-4; Mark 5:20; Ephesians 4:18.

3) "But said also that God was his Father," (alla kai patera idion elegen ton theon) "But also said that God (was) his own Father," which He was, and He freely witnessed, and the Father had audibly witnessed that Jesus was His Son, Matthew 3:16-17; Matthew 17:5; John 17:1; John 17:5. And what they charged Jesus with doing, Jesus asserted that they were charging God with doing, being a breaker of His own law.

4) "Making himself equal with God." (ison heauton poion to theo) "Making himself (to be) equal to God," John 10:30; John 10:33; Philippians 3:6. Thus they added blasphemy as a charge against Him, in addition to the charge that He was a law-breaker. They recognized that He claimed to be the Son of God in a peculiar and exclusive sense, different from their claims to be sons of God through Abraham.

1) "Then answered Jesus and said unto them," (apekrinato oun ho lesous kai legei autois) "Jesus replied and said to them directly," logically justifying His doing good on a sabbath day, healing one that these pious Jews had not helped in 38 year, and simply asking the man to take his own bed out of a public place, not leave it as an obstruction in a public place over which to stumble, John 5:8-9.

2) "Verily, verily. I say unto you," (amen lego humin) "Truly, truly I tell you directly," face to face, you sniping, faultfinding, self-righteous, hell-bound do-gooders, who trust that you are righteous, and despise others, Luke 18:9-14; Romans 10:14; Titus 3:5-6.

3) "The Son can do nothing of himself," (ou dunatai ho huios poiein aph’ heautou ouden) "The Son is not able to do one thing (anything at all) from himself," John 5:30, that is exclusive or apart from the will of God the Father, John 5:26.

4) "But what he seeth the Father do:- (an me ti blepe ton patera poiounta) "Except what he sees the Father doing," repeatedly, continuously doing, night and day, extending mercy, life, and goodness to those who don’t deserve it, even you who have rejected His Son, Matthew 5:45; Acts 7:28; John 1:11-12.

5) "For what things soever he doeth," (ha gar an ekeinos poie) "For whatever (things) that one (the Father) does," continually, repeatedly, in love, mercy, grace and compassion, for He works through nature, He sustains through His Spirit, through true believers, and through me, John 6:37; John 6:44.

6) ’’These also doeth the Son likewise." (tauta kai ho huios homoios poiei) "These things the Son also does or similar things, in a similar manner," works of a similar supernatural nature, establishing my Sonship with Him whose will and work I came to do, John 6:38; Philippians 4:19.

1) "For the Father loveth the Son," (ho gar pater philie ton huion) "Because the Father loves the Son," has affection toward the Son, and both he and I care for you all, though you are at enmity toward me, and toward Him, as self-deceived religious zealots, Romans 8:7-8; John 8:44; Romans 10:1-4.

2) "And sheweth him all things," (kai panta deiknusin auto ha autos poiei) "And shows to Him all things which he does," continually or repeatedly, makes it known to me, His Son, the Heir of His estate, John 3:16; Romans 8:17. This does not imply that Jesus was ignorant of the Father’s works but uses condescending terms to clarify heavenly things and thoughts, John 3:12; John 3:35; John 17:26.

3) "And he will shew him greater works than these." (kai meizona touton deiksei auto erga) "And he will show him greater works than these," these miraculous deeds, that had "shook up" the Jews, inclusive of this recent healing of the impotent man of 38 years, John 5:5; John 5:9. Greater works than these also alludes to spiritual healing of the soul, John 5:21-27; John 14:12.

4) "That ye may marvel” - (hina humeis thaumazete) "In order that you all may really marvel," or be astounded. This seems to allude to His crucifixion, resurrection, and ascension, and the testimony of believers and unbelievers that witnessed these greater works the Father did, Romans 8:11; Acts 2:22-24; Acts 2:32; Acts 3:12-19; Acts 4:5-13; Acts 13:26-33.

1) "For as the Father," (hosper gar ho pater) "For just as the Father," whose will and work I came to do, John 5:30; John 17:4.

2) "Raiseth the dead, and quickeneth them;” (egeirei tous nekrous kai zoopoiei) "Raises the dead bodies and makes alive," gives them life, Luke 7:12-15; Luke 8:41-42; Luke 8:53­,56; John 11:14; John 11:43-44. The Jews generally believed in the power of God to give life and raise the dead, except the Sadducees, Acts 23:8; Deuteronomy 32:9; 1 Samuel 2:6; Isaiah 26:19.

3) "Even so the Son quickeneth whom he will." (houtos kai ho huios hous thelei zoopoiei) "So also the Son makes alive whom he wills," in service to His Father. He quickened from the dead a) Jarius’ daughter, b) The widow’s son of Nain, and c) Lazarus, by His miraculous power, that men might believe, John 20:30-31.

1) "For the Father judgeth no man," (oude gar ho pater krinei oudena) "For the Father presently judges not, not even one, “ except by the instrument of His Son, John 5:27; John 5:30; Romans 2:16, 2 Timothy 4:1.

2) "But hath committed all judgement unto the Son:” (alla ten kreisin pasan dedoken to huio) "But he has also doled out or delivered over all judgement to the Son," who had power over death, to deliver from death, as surely as to administer judgement of reward and retribution without appeal, Matthew 11:27; Acts 17:31; 2 Corinthians 5:10; Revelation 20:11-14.

1) "That all men should honor the Son," (hina pantes timosi ton huion) "In order that all men and things may honor the Son," to the same extent, and for the same reason, that they honor the Father, Matthew 6:9. As the Father should be hallowed for who He is and does by all men and all things, so should the Son, Revelation 5:9-14.

2) "Even as they honor the Father." (Kathos timosi ton patera) "Just as they all honor the Father," for I and my Father are one, in nature, purpose, and the trinity, John 17:21. The clear implication and assertion is that such as do not honor, or respect the person and integrity of the Son dishonor His Father who sent Him, John 3:16-17.

3) "He that honoureth not the Son," (ho me timon ton huion) "He who honors not the Son," of the Father, who commanded that men hear and give heed to Him, Deuteronomy 18:15-18; Matthew 3:16-17; Matthew 17:5.

4) "Honoureth not the Father which hath sent him." (ou tima ton patera ton pempsanta auton) "Honors not the Father who has sent him." John 3:16; John 3:18; Galatians 4:4-5.

1) "Verily, verily, I say unto you," (amen lego humin) "Truly, truly I tell you all, collectively," while you are listening and while you can hear; It is a sobering and heartening truth. These powers given to the Son by the Father, John 5:24-27, are to be exercised in regeneration, the resurrection, and the judgement.

2) "He that heareth my word," hoti ho ton logon mou akouon) "That he who hears my word," or gives heed to my message, gives heed to my word, my claim, and testimony as Savior, Luke 19:10; John 6:37; Luke 14:35.

3) "And believeth on him that sent me," (kai pisteuon to pempsanti me) "And the one believing in the one who sent me," to seek, to save the lost, John 3:17; Galatians 4:4-5.

4) "Hath everlasting life," (echei zoen aionion) "Has, holds, possesses or contains eternal life," as a present possession and experience now, as a fact, not a farce, not a mere prospect, John 3:16; John 3:36; John 10:27-28; 1 John 5:10-13.

5) "And shall not come into condemnation;" (kai eis krisin ouk erchetai) "And he does not come into a judge­ment of condemnation," of the nature or kind that he was under before he believed or trusted in Jesus Christ, whom God sent, Romans 8:1; This one’s only future judgement is one of rewards, Romans 14:10; 2 Corinthians 5:10-12.

6) ’’But is passed from death unto life." (alla metabebeken ek tou thanatou eis ten zoen) "But he has passed over, out of and away from death into life," out of and away from spiritual death, never again to be or exist in a state of spiritual death, alienation from God, in trespasses and in sin, Ephesians 2:1; Ephesians 2:5; Ephesians 4:18; 1 John 3:14 asserts that we (believers) know this "because we love the brethren,"

1) "Verily, verily, I say unto you," (amen lego humin) ’’Truly truly I tell you all," as another certain and solemn truth.

2) "The hour is coming, and now is," (hoti erchetai hora kai nun estin) "That an hour comes and now and hereafter exists forever," an hour of opportunity, for men to prepare for the hour of the better resurrection, (the first) and the better judgement, 2 Corinthians 5:10; 2 Corinthians 5:12.

3) "When the dead shall hear,’’ (hote hoi nekroi akousousin) "That the dead bodies (corpses) will hear," give heed to, or respond to, (as well as those who are spiritually dead), Ephesians 2:1.

4) "The voice of the Son of God:” (tes phones tou huiou tou theou) "The voice of the Son of the God," the one true God, and their hearing of that voice will prove that the speaker is Divine, through His teaching, and through His miraculous deeds.

5) "And they that hear shall live." (kai hoi akousantes zesousin) "And the ones who hear or give heed will live." The alternative is that those who hear or heed not His voice shall die in their sins, John 8:24; Luke 13:3; Luke 13:5; Acts 3:22-23.

1) "For as the Father hath life in himself," (hosper gar ho pater echei zoen en heauto) "For just as the Father has or possesses life in himself," as expressed Psalms 36:9, "For with thee is (or exists) the foundation of life," the source of life, Jeremiah 2:13.

2) "So hath he given to the Son," (houtos kai to huio edoken) "Even so he gave to the Son," or doled out to the Son, John 3:34-35.

3) "To have life in himself;" (zoen echein en heauto) "To have, hold, or possess life in himself," continuously, so that like the Father, the Son imparts life in Him to the dead, John 1:4; 1 Corinthians 15:45; John 4:14; John 14:6, as "The way, the truth, and the life."

1) "And hath given him authority," (kai eksousian edoken auto) and he gave authority to him," executive or administrative power to him," as affirmed, John 3:35; Matthew 28:18.

2) ’’To execute judgement also," (krisin poiein) ’’To execute judgement," continually, based on the Word of God that is "true from the beginning," Psalms 119:160; John 5:30; 2 Timothy 4:1-2; Revelation 20:11.

3) ’’Because he is the Son of man." (hoti huios anthropos estin) "Because he is (exists as) redeemer-heir of mankind," the true Messiah. His humanity qualifies Him for the office of judge, because the judge must have compassion as a man for men, yet be firm in administering both the spirit and letter of the punishment of the law to responsible, willful breakers of the law, John 12:48.

1) "Marvel not at this:” (me thaumazete touto) "Do not marvel or be astounded by this," that my voice gives life, do not wonder.

2) "For the hour is coming," (hoti erchetai hora) "Because there approaches an hour," alluding to one when visible evidence will be more evident, that He gives life, for such will be literal in physically resurrected bodies, 1 Timothy 4:1-2.

3) "In the which all that are in the graves," (en he pantes hoi en tois mnemeiois) "All those (whose bodies) are in the tombs or graves," without exception, 1 Corinthians 15:35-49.

4) "Shall hear his voice," (akousousin tes phones autou) "Will hear his voice," to arise, to get up, to come forth, for an appearance at 1) The judgement seat of rewards, or later, 2) The judgement hour (period) of degrees of retribution punishment, at the Great White Throne Judgement, 1 Thessalonians 4:13-18; Revelation 20:11-14; 1 Corinthians 15:22-23. Though the hour, period, or occasion for each comes, it is not at the same hour that the righteous and the wicked are to be raised, For there will be a period of about one thousand years between the time of the resurrection and the judgement of the righteous and the wicked, Revelation 20:1-6; Revelation 20:11-15.

1) "And shall come forth;” (kai ekporeusontai) "And they will come forth," in obedient response to His voice. While living men may stop their ears and turn away from His voice, but not so, when He calls them from the grave. For there is no annihilation in death, Acts 7:57; Romans 2:4-11.

2) "They that have done good," (hoi ta agatha poiesantes) "Those who have repeatedly done good things," as a pattern of life of obedient service, in harmony with their Divine or new nature, called to service and fruitbearing, Ephesians 2:10; Romans 6:4; James 1:22.

3) "Unto the resurrection of life;” (eis anastasin zoes) “Unto a resurrection of life," to the glory of the Father, John 6:39-40; Job 19:25; 1 Corinthians 15:52; See also Daniel 12:2; Matthew 25:46.

4) "And they that have done evil," (hoi ta phaula praksantes) "And those who have continually practiced foul things," as a practice pattern of an evil nature only, after their own kind of evil, unregenerate nature only, for an evil tree can not bring forth good (ideal) fruit, Matthew 7:17-18.

5) ’’Unto the resurrection of damnation." (eis anastasin kriseos) "Unto a resurrection of judgement, retribution, or torments, - Matthew 3:10; Matthew 7:19, Psalms 1:4-6; Matthew 25:46.

1) "I can of mine own self do nothing:" (ou dunamai ego poiein ap’ hemautou ouden) ’’I am not able to do one thing, or anything of or from myself,’’ on my own, isolated or alone from the will and purpose of the Father ’ He came as an executor of the Father’s will, See? John 5:19; Psalms 40:7, Hebrews 10:7.

2) "As I hear I judge:” (hathos akouo krino) "Even as I hear I judge," just as I hear or heed my Father, in doing what He has committed to me, I judge. He is only an agent or emissary of the Father, carrying out the will of the Father, doing always those "things that please Him,’’ John 8:29.

3) "And my judgement is just;” (kai he krisis he eme dikaia estin) "And my judgement is just, righteous, fair, or equitable," as I do what my righteous and just Father directs me to do, or sanctions what I do, John 3:35.

4) "Because I seek not mine own will," (hoti ou zeto to thelema to emon) "Because I seek not (to administer) my will,’’ by my own independent will, desire, or impulse, as I would if I were a carnal, selfish, sinful man, Psalms 40:8; Matthew 26:39.

5) ’’But the will of the Father which hath sent me."(alla to thelema tou pempsantos me) "But the specific will of the one who has sent me,’’ based upon His will, His Word, His law as a basis of all acts and judgement decisions of adjudications, John 4:34; John 6:39.

1) "If I bear witness of myself," (ean ego marturo peri heautou) "If I testify concerning myself," regarding a charge of wrong against me, brought by another, if I do it alone, unsustained by another or any other witness, John 8:14-16; John 17:4-5; It would not be accepted of you all as true, being skeptics, as you are, Revelation 3:14.

2) "My witness is not true.’’ (he marturia mou ouk estin alethes) "My testimony (alone) is not true," or held to be true, except it be verified by one or two others, according to your law and logic, which premise I am willing to accept, if you are, as expressed in Numbers 35:30, Deuteronomy 17:6; John 8:4-6; Proverbs 27:2.

1) "There is another that beareth witness of me;” (allos estin ho marturon peri emou) "There is, exists another who continually bears witness (testamentary witness) concerning me," that was God, the Father, both at Jesus’ baptism and His transfiguration, Matthew 3:17; Matthew 17:5.

2) "And I know that," (kai oida hoti) "And I know, realize, recognize, or perceive that," whether you all door not, in holding to your disclaimer supposition as expressed John 5:31.

3) "The witness which he witnesseth of me is true." (alethes estin he marturia hen marturei peri emou) "True or trustworthy is the testimony which he testifies con­cerning me," John 5:31. Both His Fatherly voice of audible testimony and the miraculous deeds He gave me to do before you all, that you might believe are true, John 8:18; 1 John 5:7-9; John 20:30-31.

1) "Ye sent unto John," (humeis apestalkate pros loannen) "You sent unto John;- To John the Baptist, you sent a delegation. Before giving His Father’s testimony of Him, He met them on their own ground, citing their sending a deputation to John the Baptist, John 1:19.

2) "And he bare witness unto the truth." (kai memarureken te aletheia) "And he has testified to the truth," certified the truth concerning me, John 1:20-34. You all believed in him for a time, John 1:17; John 1:32.

1) "But I receive not testimony from man:" (ego de ou para anthropou ten marturian lambano) "Yet I do not re­ceive the testimony of man," of a human being only, is the idea, though the testimony of John was humble and true, John 1:4-8; John 1:27; and though he had witnessed that Jesus was the True Light, The Lamb of God, The Son of God, and The Bridegroom of the church, John 1:9; John 1:18; John 1:29; John 3:28-30.

2) "But these things I say," (alla tauta lego) "But these things I say, tell you all," I witness, certify, of John, are true and what he witnessed of me is true, real, genuine, accurate, John 10:41-42. This is to meet you on your own ground of requiring testimony of two or more reputable witnesses.

3) "That ye might be saved.’’ (hina humeis sothete)"In order that you maybe saved,’’ for that is why He came into the world, Luke 19:10; John 3:17; John 20:31; Romans 1:16; Romans 3:3; Ephesians 2:8-9.

1) "He was a burning and a shining light:” (ekeinos en ho luchnos ho kaiomenos kai phainon) "That one (John the Baptist) was the continually burning, and shining lamp," not just a small torch, who appeared to you all before I came, shining to the glory of God, as he witnessed of my salvation and coming, Matthew 3:1-8; John 1:6-8; Matthew 5:15-16; Philippians 2:15-16; Acts 19:4.

2) "And ye were willing for a season to rejoice," (humeis de ethelesate agalliathenai pros horan) "Ye were then willing to rejoice for a period of time,’’ to be glad, but you became unwilling when he pointed to the true light, John 8:12; Matthew 21:26.

3) "In his light." (en to photi autou) "In his light,’’ in the light of his teaching and influence, as an illustrious prophet, Mark 6:20, though he did not claim to be, but disclaimed that he was, the true light of which the prophets spoke, Isaiah 42:6-7; Isaiah 9:1-2; Matthew 4:12-17; John 1:9; John 8:12; Malachi 4:2; 2 Timothy 1:10.

1) "But I have greater witness than that of John:”-(ego de echo ten marturian meizo tou loannou) "Yet I, in contrast, have the testimony (of one) greater than that of John,’’ both the person giving the testimony and the testi­mony are greater, or weightier evidence, than John and his testimony.

2) ’’For the works which the Father hath given me to finish," (ta gar erga ha dedoken moi ho pater hina teleioso) "Because the works which my Father has given to me that I may complete or finish (auta) them," a thing He did in His life’s work and death, John 17:4.

3) "The same works that I do, bear witness of me," (auta erga ha poio marturei peri emou) "The works themselves which I do, they witness or testify concerning me," that is His teachings and miracles both bore incon­testable evidence of-His identity, as that prophet and Messiah who was to come, Deuteronomy 18:15-18; Acts 10:43; Matthew 7:20; Mark 1:22; John 3:2; John 20:30-31.

4) "That the Father hath sent me." (hoti ho pater me apestaiken) "That the Father has commissioned or man­dated me," to be and do the things that I am doing and will do, John 10:24-25; John 14:11; John 15:24; Acts 2:22.

1) "And the Father himself, which hath sent me," (kai ho pempsas me pater)"And the Father who has sent me,’’ in the flesh, Galatians 4:4-5; John 3:17; John 3:34; Acts 3:26; 1 John 4:9-10.

2) ’’Hath borne witness of me.’’ (ekeinos memartureken peri emou) "That one has testified or borne witness concerning me," at my birth, when the angels of mine bore witness audibly to the Shepherds, Luke 2:9-14; and I spoke at His baptism and at His transfiguration as follows:

3) "Ye have neither heard his voice at any time," (oute phone autou popote ekekoate) "You all have never either heard or really given heed to his voice at any time," but ignored it and rebelled against it, Matthew 3:17; Matthew 17:5.

4) "Nor seen his shape." (houte eidos autou heorakate) ’’Nor have you seen or recognized a form of him in any way,’’ in and through me, and the works that I do, for the one who saw Jesus, as the Son of God, saw the Father, John 14:7.

1) "And ye have not his word abiding in you:” (kai ton logon autou ouk echete en humin emnonta) "And you all have not his Word remaining or residing in you," You receive it not, but let it "go in one ear and out the other," and do not will or let it abide in your heart and memory, John 6:63-64.

2) "For whom he hath sent," (hoti hon apesteilen ekeinos) "Because that one (he) whom he sent,’’ commissioned, or mandated to come to you all, and who has come and stands here before you, John 3:17.

3) "Him ye believe not." (touto humeis ou pisteute) ’’This one you all do not believe or trust,’’ John 1:11-12; John 8:14, a thing you could hardly help doing, if you really compared this person and deeds with your prophetic Scriptures, Acts 10:43, John 3:36.

1) "Search the scriptures;” (ereunate tas graphas) "You all search the Scriptures," to learn, not just to judge, but to comprehend them and me, my identity as the Star out of Jacob, The virgin-born one, that prophet you are to heed in all things, etc., Numbers 24:17; Isaiah 7:14; Deuteronomy 18:16-18.

2) "For in them ye think ye have eternal life:” (hoti humeis dokeite en autais zoen aionion echein) "Because you all think or suppose that in them you continually have, hold, or possess eternal life,’’ by keeping their rites, forms, and ceremonies, Mark 7:1-12; Matthew 5:20; Romans 10:1-4. The indicative idea of "you all are searching" conveys the idea the these Jews were sincerely trying to find ways to work out their own salvation, Romans 11:6; Ephesians 2:9; Titus 3:5.

3) "And they are they which testify of me." (kai ekeinai eisin hai marturousai peri emou) "And those are the ones testifying (as prophetic witnesses) concerning me," if you could only understand and interpret their prophetic testimony, Acts 10:43; Revelation 19:10.

1) "And ye will not come to me," (kai ou thelete elthein pros me) "And you all have not a strong will to approach or come to me," at all, or you would know who I am, comprehend my identity from the Father, John 7:17. But though convicted, you have not a will or volition to come to me.

2) "That ye might have life." (hina zoen echete) "In order that you may have, hold, or possess life," eternal life, which is in the Son, Luke 24:27; Luke 24:44-45, 1 Peter 1:10-11; John 10:27-28; 1 John 5:11; Revelation 22:17; Revelation 22:19.

Thus concludes a summary of the Four-fold witness of Christ through 1) John the Baptist, 2) The work of Jesus and voice of the Father, 3) His own testimony, and 4) The Scriptures, John 5:33-40.

1) "I receive not," (ou lambano) "I do not receive," to myself, no homage or seek no homage or honor. Ambition did not drive Him to make claim that He was the Son of God, or that God was His Father.

2) "Honor from men." (doksan para anthropon) "Glory from, alongside men," or glory of the kind men parcel out, of a temporary flattering nature, John 5:34; Such the antichrist clamors to receive, demands, 1 Thessalonians 2:3-4; and such as the Jews then sought, John 5:44.

1) "But I know you,” (alla egnoka humas) "But I have known you all," by observation, why you receive me not, John 1:11-12.

2) "That the love of God," (hoti ten agapen tou theou) "That the love of a godly kind," of and from God, was lacking in them because everyone who loves is born of God and knows God, whom they did not know, 1 John 4:7.

3) "Ye have not in you." (ouk echete en heautois) "You all do not have, hold, or possess in yourselves," or among yourselves. For those who have the love of God dwell in Him, 1 John 4:15-16. This passage also affirms that God dwells in those who confess that Jesus is or exists as the Son of God, a thing these Jewish skeptics were denying.

1) "I am come in my Father’s name," (ego elelutha en to onomati tou patros mou) "I have come (to you) in the name or my Father," or by the administrative mandate of my Father, confessing Him, acknowledging Him who sent me, John 6:37; John 3:17; John 20:21.

2) "And ye receive me not:" (kai ou lambanete me) "And you all do not receive me," or take me not for who I am and whose I am, John 1:11.

3) "If another shall come in his own name," (ean allos elthe en to onomati to idio) "If or when another comes in his own name," and he will, not having been God-sent, the anti-christ, Daniel 9:26-27; Daniel 7:1-28; Daniel 8:23-27.

4) "Him ye will receive." (ekeinon lempsesthe) "That one and (that kind of) one you all will receive," or take to yourselves, 2 Thessalonians 2:3-8; Revelation 19:20.

1) "How can ye believe," (pos dunasthe humeis pisteusai) "Just how can you all trust," in the Son of God, while rejecting the Father and the Son, and coveting flat­tery from one another?

2) "Which receive honour one of another," (doksan para allelon lambanontes) "Who continually receive glory alongside one another," as you all praise and promote one another, with mutually deceitful flatteries; John 12:43 reads, "For they loved the praise of men more than the praise of God." They inebriated themselves on praise one from another, so as to care little for possible praise from God, Matthew 6:2; Matthew 6:5; Matthew 6:7; Matthew 6:16.

3) "And seek not the honour that cometh from God only?" (kai ten doksan ten para tou monou theou ou zeteite) "And you all do not really seek the glory (available) from the only God," the true God, honor that is based on real character, Romans 2:10; Romans 2:29.

1) "Do not think that I will accuse you to the Father:” (me dokeite hoti ego kategoreso humon pros ton patera) "Do not think that I will accuse you all to the Father," for I came to save not to condemn, John 3:17; Luke 19:10. Jesus did not come to accuse of sin or indict sinners; The law did, this to all men, Romans 3:19.

2) "There is one that accuseth you, even Moses,’’ (estin ho kategoron humon Mouses) ’’There exists one who continually accuses or indicts you, that is Moses," Romans 2:12; Romans 3:8-23; Exodus 20:1-17 1 Kings 8:46; and our Lord asserted that if men did not heed the law and the prophets they would not though one arose from the dead, which He Himself later did, and they hired men to lie about His resurrection, Luke 16:31; Matthew 28:12-15.

3) "In whom ye trust.’’ (eis hon humeis elpikate) "In whom you all have hoped,’’ vainly hoped, trusted in vain. They vainly trusted Moses, trusting that by outward con­formity to the ceremonies to His law they would thereby acquire salvation, by their own good works, but such was a perversion of what Moses taught, Deuteronomy 18:15-18; Acts 10:43; Romans 10:1-4.

1) "For had ye believed Moses," (ei gar episteute Mousei) ’’Because if you all actually believed Moses,’’ instead of vainly hoping and trying to acquire eternal life through the forms, ceremonies, and deeds of his law, ignorantly, and adding to it the traditions of the elders, Mark 7:1-13.

2) "Ye would have believed me:- (episteuete an amoi) "You all would have trusted or believed in me," Acts 10:43, Proverbs 3:3-5, Psalms 145:18-19. Their unbelief in Christ caused them to be accused of Moses, since Moses witnessed of Him, See?

3) "For he wrote of me." (peri gar emou ekeinos egrapsen) “For that one (Moses) wrote concerning me," Genesis 3:15-17; Genesis 49:10; Numbers 21:9; Numbers 24:17; Deuteronomy 18:15-18; See also John 6:31-32; John 6:45.

1) "But if ye believe not his writings," lei de tois ekeinon grammasin ou pisteuete) "Yet if you all believe not the writings (prophetic writings in particular) of that one,’’ of Moses; For believing on Jesus, whom God sent, John 6:29; He who would not receive Moses’ writings, would not receive the Christ of whom he wrote, is the idea, Galatians 3:19-25; Luke 24:25-27; Luke 24:44-45.

2) "How shall ye believe my words?’’ (pos tois emois hremasin pisteuete) "How will you (possibly) believe or trust my words?" or my testimony of who I am and why I came? Full acceptance of the truth that each taught is in harmony with the whole of God’s Word and will, Luke 16:31; John 8:24.