Outline Chapter 5:

1. Jesus heals the lame man on the Sabbath vss.1-16
2. Jesus self-defense and authority as the Son vss.17-29
3. The witnesses to Jesus vss.30-47

GNT John 5:1 Meta. tau/ta h=n e`orth. tw/n VIoudai,wn( kai. avne,bh VIhsou/j eivj ~Ieroso,lumaÅ

NAS John 5:1 After these things there was a feast of the Jews, Meta. (pa) tau/ta ou-toj (dem.pro./an-p; "these things") h=n eivmi, (viIPFa--3s) e`orth, (n-nf-s; "a feast"; used 15x in John and only here without the d.a.) tw/n o` VIoudai,wn( VIoudai/oj (d.a. + ap-gm-p) and Jesus went up to Jerusalem. kai, (cc) VIhsou/j (n-nm-s) avne,bh avnabai,nw (viaa--3s; "went up") eivj (pa) ~Ieroso,lumaÅ (n-an-p)

1. The phrase "After these things" does not mean that the following recorded incident occurs immediately after the preceding context.
2. John uses this phrase 6x in his gospel to simply denote an unspecified amount of time has elapsed between scenarios. Joh.3:22; 6:1; 7:1; 19:38; 21:1
3. The vagueness of the phrase denotes that John is supplementing the Synoptic Gospels and is not attempting a full story of the work of Jesus.
4. Some scholars have attempted to put chapter 6 before 5 since Jesus is seen in Galilee at the end of chapter 4. Cp. 6:1 to 4:3,54
5. This argument suggests that "the Passover, the feast of the Jews" of 6:4 is the same as the feast of the Jews in 5:1.
6. This argument lacks solid hermeneutics since John also refers to "the feast of the Jews, the Feast of Booths/Tabernacles" in 7:2.
7. Additionally, All other uses of the word "feast" in John is always qualified by context as referring to either the "Passover" or "Tabernacles". Joh.2:13,23; 4:45; 6:4; 7:2,8,10,11,14,37; 11:56 cp.55; 12:1 cp.12,20; 13:1,29
8. Another argument presented is manuscript evidence for the definite article in our verse therefore, referring to "the Passover".
9. However, this also is remiss since other than our verse, the definite article is always used with "feast" and therefore its inclusion here could again refer either to "Passover" or "Tabernacles".
10. Additionally, Metzger’s Textual Commentary on the Greek New Testament gives the reading omitting the definite article the highest possible score.
11. The safest and most prudent approach to the issue is to retain the phrase as is and that John is not referring to any feast in particular.
12. Rather, the nonchalant reference is simply to retain the chronology of Jesus’ ministry on a "fast forward" advancement of the first two years.
13. The bulk of John’s gospel focuses on the last year of Jesus ministry to include the two Passovers encompassing that year, which are referenced in 6:4 and 11:55ff and dated April/Nisan 32 and 33 AD in sequence.
14. John only chooses to highlight noteworthy events of the 1^st two years of Jesus’ ministry that are conducive to maintaining the theme of the gospel.
15. The feast that he refers to here, though not specified does suggest one of the three pilgrim feasts that all Jewish males were required to attend since Jesus went up to Jerusalem.
16. The three pilgrim feasts are listed in Exo.23:14-17 and include: Passover (April), Pentecost (May) and Tabernacles (October).
17. No matter which of the feasts John is alluding too, the mere mention of a feast recognizes an advancement of minimally 3-4 months and as long as 9-10 months since the preceding context, placing Jesus ministry into 31 AD.
18. The term went up to Jerusalem can refer going there from any direction and the language denotes the higher elevation around Jerusalem compared to the regions of Galilee. (The shore of the Sea of Galilee is 660 ft. below sea level.)

GNT John 5:2 e;stin de. evn toi/j ~Ierosolu,moij evpi. th/| probatikh/| kolumbh,qra h` evpilegome,nh ~Ebrai?sti. Bhqzaqa, pe,nte stoa.j e;cousaÅ

NAS John 5:2 Now there is in Jerusalem by the sheep gate a pool, de, (conj.; "Now") e;stin eivmi, (vipa--3s) evn (pL) toi/j o` ~Ierosolu,moij ~Ieroso,luma (d.a. + n-dn-p) evpi, (pg; "by/ at") th/| h` probatikh/| probatiko,j (d.a. + ap-gf-s; "having to do with sheep/sheep gate/sheep area/ possibly entrance in the city wall") kolumbh,qra kolumbh,qra (n-nf-s; "a pool for bathing/swimming") which is called in Hebrew Bethesda, having five porticoes. h` h` evpilegome,nh evpile,gw (d.a. + circ.ptc./p/pass./nf-s; "which is called/while being named") ~Ebrai?sti, (adv.; "in the Hebrew language/with Hebrew letters or Aramaic, the common Semitic Hebraism of the Jews") Bhqzaqa, (n-nf-s; "Bethesda"; KJV form of "Bethzatha/house of mercy or house of outpouring"; most place this area at the NE side of the city near the temple; in 1888, K. Schick excavated a site in this area and found twin pools having 5 arches with corresponding porches) e;cousaÅ e;cw (circ.ptc./p/a/nf-s; "having") pe,nte (a-caf-p; "five") stoa.j stoa, (n-af-p; "porticoes/porches/ a covered colonnade where people can stand or walk protected from the weather)

GNT John 5:3 evn tau,taij kate,keito plh/qoj tw/n avsqenou,ntwn( tuflw/n( cwlw/n( xhrw/nÅ

NAS John 5:3 In these lay a multitude of those who were sick, blind, lame, and withered,

GNT John 5:5 h=n de, tij a;nqrwpoj evkei/ tria,konta Îkai.Ð ovktw. e;th e;cwn evn th/| avsqenei,a| auvtou/\

NAS John 5:5 And a certain man was there, de,(cc) ti.j (indef. pro./nm-s; "a certain/someone") a;nqrwpoj (n-nm-s) h=n eivmi, (viIPFa--3s) evkei/ (adv. "there/in that place") who had been thirty-eight years in his sickness. e;cwn e;cw (circ.ptc./p/a/nm-s; "after being/who had been") tria,konta (a-can-p; "thirty") Îkai.Ð (cc) ovktw, (a-can-p; "eight") e;th e;toj (n-an-p; "years") evn (pL) auvtou/\ auvto,j (npgm3s) th/| h` avsqenei,a| avsqe,neia (d.a. + n-Lf-s; "weakness/sickness/infirmity")

GNT John 5:6 tou/ton ivdw.n o` VIhsou/j katakei,menon kai. gnou.j o[ti polu.n h;dh cro,non e;cei( le,gei auvtw/|( Qe,leij u`gih.j gene,sqaiÈ

NAS John 5:6 When Jesus saw him lying there, o` VIhsou/j (d.a. + n-nm-s) ivdw.n o`ra,w (circ.ptc./a/a/nm-s; "when He saw") tou/ton ou-toj (dem.pro./am-s; "this one") katakei,menon kata,keimai (adj.ptc./p/dep/am-s; "lying down" - there supplied) and knew that he had already been a long time in that condition, kai, (cc) gnou.j ginw,skw (circ.ptc./a/a/nm-s; "knew/having known") o[ti (ch; intro. content of Jesus' knowledge) e;cei( e;cw (vipa--3s; "he had" "been") h;dh (adv.; "already") polu.n polu,j (a--am-s; "much/many/with time = a long time" ) cro,non cro,noj (n-am-s; "a period of time") He *said to him, "Do you wish to get well?" le,gei le,gw (vipa--3s) auvtw/|( auvto,j (npdm3s) Qe,leij qe,lw (vipa--2s; "to wish/will/want") gene,sqaiÈ gi,nomai (complementary inf./a/d; "to become") u`gih,j (a-pred.nm-s; "healthy/sound/well"; here to be healed)

GNT John 5:7 avpekri,qh auvtw/| o` avsqenw/n( Ku,rie( a;nqrwpon ouvk e;cw i[na o[tan taracqh/| to. u[dwr ba,lh| me eivj th.n kolumbh,qran\ evn w-| de. e;rcomai evgw.( a;lloj pro. evmou/ katabai,neiÅ

NAS John 5:7 The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up, o` avsqenw/n( avsqene,w (subs.ptc./p/a/nm-s; "the sick man/the one being sick") avpekri,qh avpokri,nomai (viadep--3s) auvtw/| auvto,j (npdm3s) Ku,rie( ku,rioj (n-vm-s) ouvk ouv (neg +) e;cw (vipa--1s; "I do not have") a;nqrwpon a;nqrwpoj (n-am-s) i[na (cs; denotes purpose) ba,lh| ba,llw (vsaa--3s; "to put/cast/throw/propel") me evgw, (npa-1s) eivj (pa) th.n h` kolumbh,qran\ kolumbh,qra (d.a. + n-af-s; "the pool") o[tan (cs; "when/at the time that") to. u[dwr (n-nn-s; "the water") taracqh/| tara,ssw (vsap--3s; "might be stirred up/shaken/agitated/make a commotion/restless") but while I am coming, another steps down before me." de, (ch) evn (pL; loc of time) w-| o[j (rel.pro.Lm-s; "in which time") evgw, (npn-1s; "I myself") e;rcomai e;rcomai (vipdep--1s; "am coming") a;lloj (adj.-nm-s; "another") katabai,neiÅ katabai,nw (vipa--3s; "steps down/descends") pro, (pabl; "before") evmou/ evgw, (npabl-1s)

GNT John 5:8 le,gei auvtw/| o` VIhsou/j( :Egeire a=ron to.n kra,batto,n sou kai. peripa,teiÅ

NAS John 5:8 Jesus *said to him, "Arise, take up your pallet, and walk." o` VIhsou/j( (d.a. + n-nm-s) le,gei le,gw (vipa--3s) auvtw/| auvto,j (npdm3s) :Egeire evgei,rw (vimp.pa--2s; "arise/get up/stand up") a=ron ai;rw (vimp.aa--2s; "take up/lift up/raise") sou su, (npg-2s) to.n o` kra,batto,n kra,battoj (d.a. + n-am-s; "pallet/bedding/mat") kai, (cc) peripa,teiÅ peripate,w (vimp.pa--2s; "walk/walk around")

GNT John 5:9 kai. euvqe,wj evge,neto u`gih.j o` a;nqrwpoj kai. h=ren to.n kra,batton auvtou/ kai. periepa,teiÅ V/Hn de. sa,bbaton evn evkei,nh| th/| h`me,ra|Å

NAS John 5:9 And immediately the man became well, and took up his pallet and began to walk. kai, (ch) euvqe,wj (adv.; "immediately/right away") o` a;nqrwpoj (d.a. + n-nm-s) evge,neto gi,nomai (viadep--3s) u`gih,j (a--nm-s; "well/healthy") kai, (cc) h=ren ai;rw (viaa--3s; "he took up") auvtou/ auvto,j (npgm3s) to.n o` kra,batton kra,battoj (d.a. + n-am-s; "pallet/poor man's bed") kai, (cc) periepa,teiÅ peripate,w (viIPFa--3s; "was walking around") Now it was the Sabbath on that day. de, (conj.; "Now") V/Hn eivmi, (viIPFa--3s) sa,bbaton (n-nn-s; "the Sabbath") evn (pL) evkei,nh| evkei/noj (remote dem.pro./Lf-s; "that") th/| h` h`me,ra|Å h`me,ra (n-df-s)

1. As Jesus attended the feast, a healing incident occurred, which John records.
2. One purpose of John’s referral to this particular incident is to illustrate the increasing intensity of the hostility of the religious establishment of Israel towards Jesus by the 2^nd year of His ministry. Joh.5:18
3. His vivid memory of the occasion is reflected in his description of the location at which the miracle took place i.e., "Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes/porches".
4. Some theologians try to use the present tense of eimi/there is to prove that John’s writing occurred before the destruction of Jerusalem in 70 AD.
5. However, his use of the historical present (referring to past events as if the writer was there while recording it) has already been established. Joh.4:5,7,9
6. Most historians place the location of this pool at the NE corner of Jerusalem, just within the city walls directly north of the temple.
7. In the midst of the textual problems in this particular section, the actual name assigned to the pool is another.
8. The spelling Bethesda is most likely the correct one, based on a copper scroll found at Qumran that mentions a Beth (house) Eshdatain (outpourings), which in Aramaic is dual in number and means literally the "house of two outpourings".
9. The clue is that the pool had five porticoes making it almost certain that it is the double pool known now by St. Anne.
10. A pilgrim from Bordeaux, France visited Jerusalem in 333 AD, and recorded that "inside the city is a pair of pools with 5 arcades (a series of arches supported by columns), which pools are called Betsaida".
11. This testimony is confirmed by recent excavations on the site in 1888, which is close to the church of St. Anne in the NE quarter of the Old City.
12. City excavations have been carried out there from the time since Napoleon III acquired the site for France in 1856.
13. It is now clear there were 2 adjacent pools, a northern and southern, and that the trapezoidal (a plane figure with four sides, two of which are parallel) area they occupied was surrounded by 4 colonnades, one on each side with a 5^th on the ridge of rock separating the 2 pools.
14. It was in the shelter of these porticoes that lay a multitude of those who were sick, blind, lame and withered/paralyzed, hoping to be healed.
15. The participle of "those who were sick" does not refer to general sickness and illness, but is qualified by the nouns of malady/affliction that follows i.e., blindness, being crippled and paralysis.
16. The fact that these were "laying" there denotes bodily disorders that severely handicapped these people in their physical mobility without the aid and assistance of others.
17. Though the exact number of those congregated in this area is not given, it was many, probably at least in the hundreds.
18. Out of all of these, a certain man was there, who had been thirty-eight years in his sickness.
19. While we are not told exactly what affliction he possessed, it is obvious that he was crippled or paralyzed since after he was healed he could walk. Cp. vs.8,9,11
20. The reason for his being there and this place of congregation in general, is reflected in the spurious textual readings and in the unnamed man’s comments of vs.7.
21. It was a superstition that had come to be accepted by many, and the prevailing belief was that from time to time when the water is stirred up or agitated, the first one who was able to enter into the pool would be healed (vs.7).
22. The superstitious attributed the activity of the water to be caused by an angel stirring the water so as to provide healing.
23. Such an activity is totally against God’s grace.
24. While the agitation of the water was an observable event, a logical explanation can be rendered.
25. The twin pools were a part of a large reservoir system filled from the reservoirs called Solomon's pools.
26. Stone pipes carried water to the pools (and have been excavated).
27. The "moving" of the waters was the renewing of the supply from another source.
28. How the remainder of the superstition that there was healing powers associated with the water movement is left without explanation.
29. It should be obvious that people who are in dire circumstances can have a tendency to believe anything and oftentimes will accept what anyone says as long as it provides a measure of hope.
30. Such people are at the mercy of the unscrupulous and have been taken advantage of over the course of human history.
31. Others, such as this man, while a victim of their own STA superstitions, simply sit and wait without any "true" hope or cure.
32. These types reflect a misplaced faith and misacclimation to their niche and situation.
33. When Jesus saw him lying there, He takes the initiative and approaches him with a simple statement of "you wish to get well", designed to prompt a response of the man’s desire. (There is no interrogative in the Greek.)
34. His statement reflects that Jesus, who knew all men, knew that he had already been a long time in that condition.
35. It explains why out of all those surrounding this man that Jesus chose to heal him.
36. The answer is that this certain man was evidently a believer and in this condition due to STA activity in his past. Cp. vs.14
37. It is further supported since there is no call to faith by Jesus and evidence shows that he didn’t even know who Jesus was. Cp. vs.13
38. While the sick man responded to Him with implication of affirming Jesus’ read on him, he still demonstrates that his focus is on the physical pool and water and his own lack of ability to respond (but while I am coming) before "another steps down before me".
39. He further illustrates that he is relying upon a physical answer to his cure in his statement, "Sir, I have no man to put me into the pool".
40. In essence, he is transferring the blame of why he currently is in his present condition, upon others.
41. This seems to be an obvious STA trend of this individual i.e., to shift the blame on others. Cp.vs.11 in his response to vs.10.
42. Again, Jesus places the blame for this man’s malady where it truly belongs in vs.14.
43. A profile of this man reveals the following:

1. He is a believer who has involved himself in some form of reversionism. vs.14
2. His current physical situation is the result of DD.
3. He has refused over the years to acknowledge God’s hand regarding his condition. vs.5
4. Instead of employing intellectual honesty regarding himself, he blames his circumstances and failings on others. vs.7
5. Because he has constantly refused to recognize that his STA failures are the cause of his predicament, he looks at his life as "bad luck".
6. This thinking in turn has caused him to further transgress into the human viewpoint evil of superstition as hope for a remedy or cure.
7. To whatever degree of responsibility he does takes upon himself for his condition, he readily believed in the past that it required his own efforts to get himself out of his problem. (This is why he is here and is the force behind the phrase, "while I myself/evgw. am coming".)

1. However, even in the midst of his STA profile, one cannot miss the man’s subtle cry for help.
2. This is the underlying force of the man’s expression in his statement, "Sir, I have no man to put me into the pool".
3. He at the least recognizes that if a cure is ever to be had, it depends upon another.
4. God has sufficiently humbled this individual to the point that even in the midst of his continued arrogance and human viewpoint, he at least recognizes and is now asking for help.
5. This in turn illustrates potential +V in this man.
6. Jesus in turn knows this, and utilizes this situation to illustrate God’s grace and timing for this man’s deliverance.
7. Jesus knew that the healing would have a salutary effect upon the man spiritually while teaching him that Divine blessing and deliverance is not dependent upon one’s own efforts, ideas or even others, but is a matter of humility (+V) and an acknowledgment of dependency in one’s "desire", which will be provided by God’s grace and perfect timing.
8. Further, it would teach him to refrain from his previous STA activity, keeping tabs and acknowledging his sin in the life.
9. This did not mean that the man left oriented to God’s plan since excess STA baggage is still prevalent (vs.11) and will have to be dealt with.
10. Though we do not know how ultimately this man ended up spiritually, it is safe to assume that at least he eventually learned the above lessons since Jesus approached him.
11. Applications:

1. Though all "bad or unfortunate" things that may happen to believers may not be DD (Joh.9:2-3), some is.
2. It is the believer’s responsibility to realize when disciple occurs in their life and acclimate to it realizing that God is behind it.
3. Those who approach DD with a close mind regarding themselves, will have a tendency to blame others for their misery and suffering.
4. DD is designed to help us reign in uncontrolled STA activity.
5. God will allow some DD to remain in place until it has the desired affect.
6. If there are areas in your own life that God is not blessing, it behooves the believer to evaluate their own lives to see if they are not applying or adequately controlling their STA’s in certain areas.
7. Failure to take responsibility for one’s own spiritual failings produces even more obnoxious approaches to life like blaming others, life depends upon "luck" and there is no real hope that can lead to STA depression.
8. The believer must recognize that all Divine blessing and deliverance comes from God and will be in His perfect timing.

1. The lesson of God’s grace bestowed upon this unnamed believer teaches that God knows the very depth of each individuals soul and does what is necessary for each believer to advance as far spiritually as his or her +V will allow.
2. Jesus simply commands him, "Arise, take up your pallet/bedding and walk.
3. The present active imperative of peripate.w/to walk literally means "continue walking from this point on".
4. While the word walk has obvious physical implications, it is also used to denote one’s "spiritual walk". Joh.8:12; 11:9-10; 12:35
5. Jesus command then reflects not only a physical healing but also a spiritual healing rendering force to the premise that this man is a believer.
6. In essence, Jesus is telling the man to continue on from this point in time as a "normal functioning and restored" believer.
7. The subtle reality that can be easily overlooked regarding this passage and occurrence is that Jesus knew that this man had "inwardly/soulishly" repented of his past "sin" (vs.14) and now applies grace towards him.
8. The healing that occurred was instantaneous as immediately the man became well, and took up his pallet and lit. was/went on walking.
9. Now it was the Sabbath on that day that this incident occurred.
10. The term Sabbath is derived from the Hebrew verb tb;v' /to rest/to sit down/to be still and from the noun tB'v; /the seventh day of the week/Saturday.
11. The noun is not used until the giving of the Law (Exo.16:23ff), however the verb is first used to note the seventh day of the week at which God chose to rest after the work of restoration (Gen.1:1 – 2:3; specifically 2:2,3).
12. Nor is there any commandment to observe the Sabbath until after the Exodus. Exo.20:8-11
13. God did not rest because He was tired, it is an anthropomorphic use regarding God as a demonstration to mankind of the following:

1. That nothing more needed to be or would be done with regard to restoration, His work was perfect and complete.
2. As a memorial to grace.
3. To give both man and beast a day of rest to break from the everyday grind.
4. To provide a day to concentrate on and worship of God.

1. Jesus articulates the purpose of the Sabbath and it’s intent in Mar.2:27 indicating that God had man’s benefit and well-being in mind upon it’s institution and it was to be a blessing for mankind.
2. Isaiah also sets forth the true nature of the Sabbath when he denounces the formal, ritualistic Sabbath observance of his time and defines true Sabbath keeping as turning from one’s own ways and pleasures and taking delight in the Lord. Isa.1:10-14; 58:13-14
3. Prophets raised their voices in protest against abusing the Sabbath and they regarded the destruction of Jerusalem and the 70-year captivity as being due in part to the desecration of the Sabbaths. Jer.17:19-27; Eze.20:23-24
4. In the years following the restoration under Ezra and Nehemiah, their successors the scribes, developed an elaborate code or regulations and restrictions governing Sabbath observance.
5. As noted before, the Jews turned to a legalistic approach to the Law after the dispersion with the intent to "build a hedge" so as to protect them from violation of the Law.
6. Their discussions of actual and hypothetical cases led to the formulation of 39 different prohibitive acts/tasks ascribed as violation of the Sabbath Law and ultimately included 6 subsidiary prohibitive tasks attached to each chief activity. (They considered 234 activities as violation of the Law and produced an impossible system to adhere to and it ended up violating other direct commandments of scripture such as not allowed to sanctify anything, make evaluations or separate heave/raised offerings and tithes, etc.)
7. They obviously totally wrecked the spirit and intent of the Law and people developed fanciful and far-fetched interpretations in order to do what they wanted to do anyway.
8. For example, Exo.16:29 says "..Remain every man in his place; let no man go out of his place on the seventh day" and was determined by the scribes that a journey on the Sabbath might not exceed two thousand cubits beyond one’s house.
9. However, if a man had left enough food for two meals at another place that was two thousand cubits away, he could call it his "dwelling" and go on for another two thousand cubits.
10. These mass of regulations spawned a religious system that was:

1. ridiculous: One could not practice medicine, since that was work.
2. hypocritical: Like the modern fundies who shun work on Sunday and go out to eat.
3. impossible to enforce.
4. negated higher spiritual principles like "doing unto others"…
5. destructive to the real intent of God’s plan.
6. a near impossible burden to learn and apply.

1. It is of no surprise that Jesus came into conflict with the Jewish leadership on this matter.

GNT John 5:10 e;legon ou=n oi` VIoudai/oi tw/| teqerapeume,nw|( Sa,bbato,n evstin( kai. ouvk e;xesti,n soi a=rai to.n kra,batto,n souÅ

NAS John 5:10 Therefore the Jews were saying to him who was cured, ou=n (ch) oi` o` VIoudai/oi VIoudai/oj (d.a. + ap-nm-p; "the Jews"; ref. religious leadership) e;legon le,gw (viIPFa--3p) tw/| o` teqerapeume,nw|( qerapeu,w (subs. ptc./PF/pass./dm-s; "to him who was cured/healed") "It is the Sabbath, and it is not permissible for you to carry your pallet." evstin( eivmi, (vipa--3s) Sa,bbato,n sa,bbaton (n-pred.nn-s) kai, (ch; denotes a consecutive sense in a co-ordinate construction and can be rendered "as a result") ouvk ouv (neg. +) e;xesti,n e;xesti (vipa--3s; "it is not lawful; hence permissible or allowed") soi su, (npd-2s; "for you") a=rai ai;rw (miscallaneous inf./a/a; functions as the subject of the sentence; "to take up/pick up/lift/carry"; same as in Jesus' command vs. 8; lit. "to carry/lift is not lawful"; Carrying burdens was considered unlawful on the Sabbath (Ex.23:12; Neh.13:19; Jer.17:21). Stoning was the rabbinical punishment) souÅ su, (npg-2s) to.n o` kra,batto,n kra,battoj (n-am-s; "pallet/bedding")

GNT John 5:11 o` de. avpekri,qh auvtoi/j( ~O poih,saj me u`gih/ evkei/no,j moi ei=pen( V/Aron to.n kra,batto,n sou kai. peripa,teiÅ

NAS John 5:11 But he answered them, de, (ch) o` (dnms+; "the man") avpekri,qh avpokri,nomai (viadep--3s; "responded/answered") auvtoi/j( auvto,j (npdm3p) "He who made me well was the one who said to me, ~O o` poih,saj poie,w (d.a. + subs.ptc./a/a/nm-s; "He who did/made") me evgw, (npa-1s) u`gih/ u`gih,j (a-pred.am-s; agrees with "me"; "well/healthy/whole; emphasis is on the state of being well) evkei/no,j evkei/noj (remote dem.adj./nm-s; "that one"; emphatic to draw attention to another) ei=pen( le,gw (viaa--3s) moi evgw, (npd-1s) 'Take up your pallet and walk.'" V/Aron ai;rw (imperative/aa--2s; "take up") sou su, (npg-2s) to.n o` kra,batto,n kra,battoj (n-am-s) kai, (cc) peripa,teiÅ peripate,w (vimp./p/a--2s)

GNT John 5:12 hvrw,thsan auvto,n( Ti,j evstin o` a;nqrwpoj o` eivpw,n soi( V/Aron kai. peripa,teiÈ

NAS John 5:12 They asked him, "Who is the man who said to you, 'Take up your pallet, and walk'?" hvrw,thsan evrwta,w (viaa--3p; "they asked/inquired/questioned") auvto,n( auvto,j (npam3s) Ti,j (interr.pro./nm-s; "Who?") evstin eivmi, (vipa--3s) o` a;nqrwpoj (d.a. + n-nm-s) o` eivpw,n le,gw (adj.ptc./a/a/nm-s; "who said") soi( su, (npd-2s) V/Aron ai;rw (vimp/aa--2s; "take up/lift") kai, (cc) peripa,teiÈ peripate,w (vimp/pa--2s)

GNT John 5:13 o` de. ivaqei.j ouvk h;|dei ti,j evstin( o` ga.r VIhsou/j evxe,neusen o;clou o;ntoj evn tw/| to,pw|Å

NAS John 5:13 But he who was healed did not know who it was; de, (ch) o` ivaqei.j iva,omai (subs.ptc./a/dep/nm-s; "he who was healed"; emphasizes the act of healing) ouvk ouv (neg. +) h;|dei oi=da (vi/PluPF/a--3s; PluPF = action as completed up to a specific time in the past; lit. "did not know up to this point") ti,j (interr.adj./nm-s; "who") evstin( eivmi, (vipa--3s; historical present) for Jesus had slipped away while there was a crowd in that place. ga,r (causal conj.; "for") o` VIhsou/j (d.a. + n-nm-s) evxe,neusen evkneu,w (viaa--3s; "to turn the head away/avoid/shun or dodge/slipped away/disappeared/withdrew"; Hapax [used only 1x]) o;nto;j eivmi, (circ.ptc./p/a/gm-s; genitive absolute; expresses the purpose for Christ's departure; "while there was";) o;clou o;cloj (n-gm-s; "a crowd/throng/multitude") evn (pL) tw/| o` to,pw|Å to,poj (d.a. + n-Lm-s; "in the place"; ref. Bethesda)

1. After Jesus healed the man, he (the man) continued to carry his bedding while walking around.
2. By all appearances, it looks as if he was heading for the temple since this is where Jesus found him later (cp. vs.14a) and answers how the religious leaders are now in his periphery since the temple would be their logical place of congregation on the Sabbath.
3. Furthermore, it is logical to conclude that this believer whom God has delivered physically and perceived to be on route to spiritual recovery, would naturally head for the temple to offer thanks to God.
4. It is under these circumstances that it comes to the attention therefore of the Jews who accosted this man who was cured for carrying around his bedding on the Sabbath.
5. John once again uses the term "the Jews" to refer to the leaders of Judaism, primarily composed of the Pharisees, the major exponents of legalistic Judaism.
6. The imperfect of the verb in the phrase "were saying to him" indicates that these "Jews" (plural) swarmed around the man and like a pack of dogs commenced to badger their prey.
7. They make it clear as according to their endless list of regulations that "it is the Sabbath, and as a result it is not permissible/lawful for you to carry your pallet".
8. Using a typical legalist’s approach they make a reference to scripture of the Sabbath and then condemn the man without hearing or inquiry as to why he might be carrying his pallet.
9. This obviously put the man on the defensive and he answered them as one might expect from someone under intimidation.
10. The word "but" (vs.11) indicates that he responded in contrast to their direct accusation by deferring to an indirect source of blame.
11. In other words, being intimidated and under sin fear, rather than accept the responsibility for his own actions and dealing with the situation on those grounds, he seeks to "squirm" out of his dilemma.
12. In fact, he defers to the very One who healed him as it was "He who made me well was the one who said to me, ‘Take up your pallet and walk’".
13. As one interpreter observes, "the man is not of the stuff of which heroes are made" as he seeks to move from scrutiny by diverting attention to another.
14. Observations:

1. A common approach of legalists is through intimidation tactics.
2. They will make reference to the Bible directly or indirectly and then commence to judge your actions based on their legalistic understanding.
3. Examples today are things such as: Your body is a temple therefore if you smoke, drink, are overweight, don’t eat "healthy", etc., then you are sinning or a 2^nd class Christian; Modern technology provides an avenue for evil therefore any use of a particular convenience is evil in and of itself, et al.
4. Legalist’s take non-issue items in life and make them issues in the POG and thus distract others as to the real spiritual issues.
5. Failure to understand sound doctrine in light of a legalistic accusation will further intimidate a believer.
6. He or she will be inclined to make excuses or blame others in order to escape the "heat" of accusations.

1. We see a completely different reaction from the perfectly righteous Messiah when confronted by these interpreters and guardians of the Law who strain to condemn Him under their legalistic umbrella. Cp. vss.16 (..He was doing these things on the Sabbath) and vs.17. Also cp. Mat.12:1-14; Mar.3:1-6; 7:1-8; Joh.7:22-24
2. Legalism only leads to hypocrisy. Mat.6:1-8; 23: 1-36
3. Observation: Understand as an adjusted believer, you cannot satisfy the arrogant appetites of the negative legalists, as they will seek to condemn your Christian walk at any level. Mat.11:18-19.
4. Application: Indeed, we are to only judge with righteous judgment and that is by the strict dictates of BD and neither straying to the right nor left. Josh.1:7; 23:6-8
5. It is important to understand that Jesus chose the Sabbath to heal this man to make at least two issues clear:

1. To demonstrate who He was and the extent of His authority.
2. To challenge and expose perversions of the Law.

1. This did not mean He was out to "twit" people, but rather His challenge was directed towards those religious types, who stood as representatives of God and His plan.
2. Upon the man’s cowering response, the Jews press him for the identity of the one who told him to violate their Sabbath rules and they asked him, "Who is the man who said to you, ‘Take up and walk’?
3. It is interesting to note that in the Greek, the word "pallet" is omitted showing that these men had no interest as to the reason he might be in violation, only that they saw him "lifting and traveling" or in their legalistic eyes, "working".
4. Application: Always strive to establish all the facts before passing judgment upon others so as to avoid unrighteous judgment, even when appearance of their activity may indicate guilt.
5. There is no doubt that he saw Jesus as they spoke to each other, but and obviously to the frustration of these Jews, he who was healed did not know who it was.
6. Up to this point, the person who had healed this man was to him a complete stranger.
7. It can be easily pictured that when this healing took place in the midst of a superstitious crowd under the premise that healing took place at this location, how immediately many would compress around him in amazement and awe.
8. Especially since the healing took place apart from the stirring of the waters and rush to be the first one in.
9. It was while there was a crowd in that place that Jesus took the opportunity and had slipped away.
10. It was for this reason that the man did not come to know who Jesus was as that opportunity was removed.
11. Jesus purpose of avoiding additional exposure to the man and the multitude at this time serves to point out:

1. It was God’s will for only this man to be healed in this situation revealing him as an exception to those around him.
2. His exception was that the healing was not for the purpose of evangelizing Ph1, but in response to a believer under DD ready for reversion recovery.
3. The fact that the man did not have opportunity to identify who Jesus was reinforces the premise that he was already a believer and that was not the issue here.
4. Though Jesus had more to say to the man, He would deal with him in private later and avoid any distractions or pressures produced by those around them.

1. The Jews ultimately would turn their attention to the cause of this man’s "rebellion" denoting another aspect of the legalist trend, "power lust" as Jesus teachings and actions were threatening to their authority.
2. The fact that they did not apprehend this man (as Jesus found him in the temple), hints that their real motivation in accosting him was not so much as he was violating the letter of the Law, but represented a threat to their authority.
3. This is the first time in John that we see the actions of Jesus meeting with disapproval, and is in total contrast to earlier chapters, which have dealt with his success and popularity.
4. There was a subtle hint of the brewing hostility of the religious establishment in 4:1, but this incident brings out the depth of their antagonism toward Jesus.
5. On six different occasions Jesus came into conflict with the religious leaders over the subject of the Sabbath, and five of these involved healing. Luk.6:1-5; 6:6-11; 13:10-17; 14:1-6; Joh.5:1ff; 9:1ff
6. Some observations regarding the Jew’s legalistic approach concerning the Sabbath:

1. Rather than rejoice in the man’s healing, the Jews would demonstrate their own spiritual paralysis. (MA murder; S/T).
2. By insisting on the precise execution of man-made traditions, they negated the whole spirit of the Sabbath legislation.
3. The religious crowd had turned the Sabbath from a day of joy, worship and rest as God intended it, into a pain.
4. A multitude of burdensome restrictions had grown up like weeds subverting God’s plan.
5. In an attempt to define work they had disallowed bonafied and even necessary activities.
6. By their seeking to inhibit Sabbath violation, they led the people into another extreme.

1. By healing this man, Jesus demonstrates that it is totally acceptable to do good at all times, as He consistently persisted in doing so and came into conflict with the authorities.

GNT John 5:14 meta. tau/ta eu`ri,skei auvto.n o` VIhsou/j evn tw/| i`erw/| kai. ei=pen auvtw/|( :Ide u`gih.j ge,gonajÅ mhke,ti a`ma,rtane( i[na mh. cei/ro,n soi, ti ge,nhtaiÅ

NAS John 5:14 Afterward Jesus *found him in the temple, and said to him, meta, (pa +) tau/ta ou-toj (apdan-p; "afterward/after these things") o` VIhsou/j (d.a. + n-nm-s) eu`ri,skei eu`ri,skw (vipa--3s; historical present) auvto.n auvto,j (npam3s) evn (pd) tw/| o` i`erw/| i`ero,j (d.a. + ap-dn-s; "the temple") kai, (cc) ei=pen le,gw (viaa--3s) auvtw/|( auvto,j (npdm3s) "Behold, you have become well; :Ide (part.; "Behold") ge,gonajÅ gi,nomai (viPFa--2s; PF=action in the past with existing results) u`gih,j (a--nm-s; "well/healthy/whole") do not sin anymore, so that nothing worse may befall you." a`ma,rtane( a`marta,nw (vimperative/pa--2s; "sin" +) mhke,ti (adv.; "no longer/no more/ not ever again") i`[na (cs; "in order that/so that") mh, (neg.; "not" +) ti ti.j (indef.adj./nn-s; "anything/certain thing" +) cei/ro,n cei,rwn (comp.adj./nn-s; " worse/ more severe/very bad") ge,nhtaiÅ gi,nomai (vsad--3s; "may befall/it might become/it might come into existence) soi, su, (npd-2s; "to/for you")

GNT John 5:15 avph/lqen o` a;nqrwpoj kai. avnh,ggeilen toi/j VIoudai,oij o[ti VIhsou/j evstin o` poih,saj auvto.n u`gih/Å

NAS John 5:15 The man went away, and told the Jews that it was Jesus who had made him well. o` a;nqrwpoj (d.a. + n-nm-s) avph/lqen avpe,rcomai (viaa--3s; "went away/departed/left") kai, (cc) avnh,ggeilen avnagge,llw (viaa--3s; "told/informed/ declared/proclaimed/reported") toi/j o` VIoudai,oij VIoudai/oj (ap-dm-p; "the Jews") o[ti (conj. indir. disc.; "that") evstin eivmi, (vipa--3s; historical pres.) VIhsou/j (n-nm-s) o` poih,saj poie,w (d.a. + subs.ptc./a/a/nm-s; "who made") auvto.n auvto,j (npam3s) u`gih/Å u`gih,j (a--am-s)

GNT John 5:16 kai. dia. tou/to evdi,wkon oi` VIoudai/oi to.n VIhsou/n( o[ti tau/ta evpoi,ei evn sabba,tw|Å

NAS John 5:16 And for this reason the Jews were persecuting Jesus, kai, (ch +) dia, (pa; "because of" +) tou/to ou-toj (apdan-s; "this thing"; "and for this reason"; ref. report on Jesus) oi` o` VIoudai/oi VIoudai/oj (d.a. + ap-nm-p) evdi,wkon diw,kw (viIPFa--3p; "persecuting/to run after in hostile pursuit/harass") to.n o` VIhsou/n( VIhsou/j (d.a. + n-am-s) because He was doing these things on the Sabbath. o[ti (causal conj.; "because") evpoi,ei poie,w (viIPFa--3s; "he was doing") tau/ta ou-toj (dem.pro./an-p; "these things) evn (pL; of time; "on") sabba,tw|Å sa,bbaton (n-Ln-s)

1. It was afterward, when the crowds and religious establishment were no longer a distraction, that Jesus seeks the man out.
2. Again, the fact that He found him in the temple suggests that this was the man’s destination after he was healed and at least implies an intent to engage in worship and thanksgiving for his deliverance.
3. When Jesus encounters him, He first draws attention to his restored physical condition, "Behold, you have become well".
4. This is important in light of his previous holding toward the superstitious and the fact that there had surely been many spurious/bogus and questionable cures from the moving of the waters in the pool.
5. The particle ;Ide/behold" has the thrust of "exclamation" and could be rendered "Look/Pay Attention!!".
6. The perfect tense of "you have become" indicates that his deliverance from his previous malady is complete and permanent.
7. The force of Jesus’ statement could be rendered as "I want you to right NOW concentrate on what God has done for you".
8. He then follows with an admonition and warning to the man, "do not sin anymore, so that nothing worse may befall you."
9. Jesus is seizing this moment to bring this man back to reality regarding the nature of his healing and the spiritual reality surrounding his life and circumstances.
10. He makes it crystal clear that the reason the man has been in his past condition for the last 38 years was due to sin in the life.
11. While the nature of his sin is not disclosed, it is safe to assume Jesus is not referring to any incidental sinning, but of sin of such a nature that it placed this believer in reversionism.
12. In other words, there was a certain area of STA activity in this man’s life that he failed and refused to acknowledge and overrule.
13. Jesus warns him to not re-engage in it any longer lest he come under even more severe DD than before.
14. It is also safe to assume that this man knew exactly what area of sin Jesus was referring too.
15. Again, it is wrong to insist that all physical maladies come to a believer as a result of sin in their life. Joh.9:1-3
16. However, even in that passage it seems that the prevailing view of the time was that people were often in dire straits physically due to STA activity; and note that Jesus does not attempt to say that such is not the case.
17. Physical illnesses and other medical maladies can come as a result of at least five things:

1. Divine disciple (DD). Joh.5:14; 1Cor.11:30; Jam.5:14
2. Common human problems (CHP’s). 2Cor.4:16
3. Testing. Job 2:7; Pro.18:14
4. Demon possession or influence. Luk.13:11; Mar.1:23-26; 9:17ff
5. For a greater purpose. Joh.9:3; 11:4

1. The WOG clearly teaches that BD and the pursuit of god’s plan yields blessing in the realm of physical health. Exo.23:25; Deut.7:15; 32:39; Pro.3:8; Mic.6:13
2. It is clear from any study of the gospel accounts that Jesus’ attitude was one of restoration equating the physical with the spiritual, and healed great numbers of people.
3. It is also wrong to conclude that it is God’s will for everyone who is sick to be healed, just as it would be wrong to conclude that Jesus healed everyone on the planet during His ministry.
4. During the transition period beginning with the public ministry of Christ and extending through the apostolic era, certain people were given the Divine ability to heal others.
5. Paul as an example clearly healed others (Act.20:9-10; 28:8), but was not given total freedom to heal even those adjusted believers around him including himself of his own infirmity. Phil.2:25-27; 2Tim.4:20; Gal.4:13-15
6. The Biblical position with regard to healing today is that God still heals people when it is His Sovereign will to do so, but no man has the spiritual ability to heal people supernaturally.
7. Since illnesses and maladies can come upon a person for various reasons, it is advisable not to ever judge another believer with regard to their health or lack of it.
8. It is much more advisable to concentrate upon your own niche and determine why things befall you and to be very observant with regard to yourself alone.
9. This is a failure of some believers such as this man in that they refuse to put 2 & 2 together realizing that the "bad" things happening to them is God giving them a "wake up call".
10. By all indications and to this man’s credit, it appears that since he is being given another chance, he has moved out of his previous denial.
11. A morale of this passage: Do not underestimate God and what He can and will do if you choose to blow off doctrine, fail to acknowledge your sins and go up against Him.
12. It seems to be the tendency of some interpreters to place the guilt of betrayal upon this man because of his actions in vs. 15.
13. This verse reads, "the man went away/departed, and told/proclaimed/reported to/informed the Jews that it was Jesus who had made him well".
14. It is true that as soon as the man finds out who it was who had healed him, he went to report it to the obviously hostile authorities.
15. But one must be careful as to declare that it was the man’s intent to harm Jesus in any way even if his actions seem to suggest it.
16. While it has already been established that this man is one of weak character and obviously a weak believer carried about by every "wind of doctrine", to condemn him for intentionally seeking to deliver him over to the Jews implies:

1. The man now regards Jesus’ as nothing more than an out for his dilemma with the Jews.
2. Jesus had concern that the Jews might identify Him as the One who healed the man.

1. What the man reported to the Jews was that it was Jesus who healed him.
2. The word "told/avnagge,llw" is used 14x in the NT, and in the other 13x it is never used in a bad connotation, but in a positive way of openly declaring/revealing the truth. Joh.4:25; 16:13,14,15; Act.14:27; 15:4; 19:18; 20:20,27; Rom.15:21; 2Cor.7:7; 1Pet.1:12; 1Joh.1:5
3. We do not see a report re-emphasizing the man’s supposed Sabbath violation of carrying and walking, but rather emphasis on the miracle that had occurred.
4. What he openly declared was that it was Jesus who had healed him/made him well.
5. It is this subtle transition of emphasis from the Jews primary accusation towards the man of "carrying and walking" to his healing as seen in his report that provides grounds of exoneration of betrayal by the man.
6. It is obvious that vs.14 is only an excerpt of the man’s and Jesus’ conversation as now the man is able to identify that his healer was Jesus, which vs.14 gives no indication that Jesus identified Himself.
7. It is also important to understand that Jesus was not trying to hide from His actions and in fact on four of the reported occasions that Jesus healed on the Sabbath, three of those He intentionally healed while in the presence of the religious establishment. Luk.6:6-11; 13:10-17; 14:1-6
8. When it was Jesus preference that one whom he healed was to remain silent regarding the miracle, He explicitly would tell them to "tell no one". Mat.8:2-4; Luk.8:41-42 cp. 49-56
9. What we see then from the man reporting to the Jews, is not a report emphasizing a defense upon his behalf (though it has the effect of a defense), but a report that brings the real spiritual issue to surface i.e., "it was Jesus, the One proclaiming to be Messiah that has the power of God that had made this man well".
10. This man reported the truth of the situation apart from any referral to his supposed violation of an unlawful activity on the Sabbath.
11. And it was for this reason (vs.16a), that the real issue has been made clear to the Jews that this One Jesus had the power to heal this man on the Sabbath in defiance of their legalistic Jewish authority, that provoked their arrogant STA’s to anger and they were persecuting Jesus.
12. Which premise of argument is further emphasized in vs.16b, "because He was doing these things on the Sabbath".
13. It is the plural of "He was doing these things" that indicates Jesus was continuing healing people on the Sabbath and therefore it was His personal intent that the Jews found out that it was Him who healed the man in order to set the stage of confrontation and challenge to their –V, perversions of the Law and rejection of Him as the Messiah.
14. To read otherwise is to deny His higher intent of challenge in the immediate following context of vss.17-18, as He follows up with the Jews by proclaiming not only does He have God’s power, but He is God.
15. The student of God’s word is better served to refrain from judgement of this man with any negative connotations as to his reason for reporting to the Jews in vs.15, as close scrutiny of these verses provides strong evidence that he was probably carrying out the wishes of Jesus.
16. In other words, weighing the evidence on both sides, rather than an act of betrayal, it is more likely that the man had Jesus’ full support in his reporting back to his accusers, in order to drive home the real issue behind his carrying around his pallet and that was because he had just been healed.
17. At the very minimum, evidence provides enough grounds to make an act of betrayal questionable and therefore inadmissible for prosecution.
18. Not to diminish all of the spiritual lessons as brought forth by this passage, one cannot miss the supreme beauty of an underlying theme as God has exposed it, that is the attitude and unrighteous actions that accompanies the self-righteous legalist in their condemnation upon others.
19. This very passage in its study, has served as a direct application for the student of God’s word to search for all the facts regarding this man’s actions surrounding vss.14-16 before passing judgement upon him.
20. To carefully evaluate the truth and intents behind the matter exonerating the man from guilt of betrayal based on his actions in vs.15, is in total contrast to the legalistic Jews who automatically condemned the man (as well as Jesus) for Sabbath violation without any regard to reason and truth behind the matter.
21. Indeed, this passage is a pretty neat way to expose and substantiate the importance of the principle of judgement as proclaimed by Christ Himself. Joh.7:23 cp.24
22. Principle: Always let divine viewpoint be your guideline in evaluating the pertinent facts surrounding judgement of any person or situation.
23. See Doctrine of Divine Discipline.

GNT John 5:17 o` de. ÎvIhsou/jÐ avpekri,nato auvtoi/j( ~O path,r mou e[wj a;rti evrga,zetai( kavgw. evrga,zomaiÅ

NAS John 5:17 But He answered them, de, (ch) o` ÎvvvvIhsou/jÐ (d.a. + n-nm-s;) avpekri,nato avpokri,nomai (viadep--3s; "responded/answered") auvtoi/j( auvto,j (npdm3p; ref. the Jews vs.16) "My Father is working until now, and I Myself am working." mou evgw, (npg-1s; "My"; gen. of relationship) ~O path,r (n-nm-s) evrga,zetai( evrga,zomai (vipn--3s; linear present "keeps on working/labouring"; used to denote application of Divine viewpoint Joh.3:21) e[wj (pg; used as a temporal conjunction; "until/ up to the time of") a;rti (adv. "now/at the present"; ref. this day the Sabbath) kavgw. kavgw, (cc & npn-1s; the combining of the words denotes a very emphatic sense; "and I 'personally' myself"; denotes His working as equal with "My Father") evrga,zomaiÅ evrga,zomai (vipn--1s; "keeps on working/am working")

GNT John 5:18 dia. tou/to ou=n ma/llon evzh,toun auvto.n oi` VIoudai/oi avpoktei/nai( o[ti ouv mo,non e;luen to. sa,bbaton( avlla. kai. pate,ra i;dion e;legen to.n qeo,n i;son e`auto.n poiw/n tw/| qew/|Å

NAS John 5:18 For this cause therefore the Jews were seeking all the more to kill Him, dia, (pa; "for/because of") tou/to ou-toj (near dem.pro/an-s; "this cause/thing"; ref. Jesus statement vs.17) ou=n (ch; "therefore") oi` o` VIoudai/oi VIoudai/oj (d.a. + ap-nm-p; "the Jews") evzh,toun zhte,w (viIPFa--3p; "were seeking/endeveavoring to obtain/striving for") ma/llon ma/llon (comp.adv.; "all the more/very much/exceedingly") avpoktei/nai( avpoktei,nw (compl.inf./aa; "to kill/slay/put to death") auvto.n auvto,j (npam3s) because He not only was breaking the Sabbath, o[ti (causal conj.; "because") ouv (neg.; "not") mo,non mo,noj (adv. "only") e;luen lu,w (viIPFa--3s; "He was breaking/to loose"; when used of laws, to subvert or annul, to break by idea or action) to. sa,bbaton( (d.a. + n-an-s; ref. to the laws surrounding the Sabbath observance) but also was calling God His own Father, avlla, (ch; strong adversative) kai, (adjunctive use; "also") e;legen le,gw (viIPFa--3s) to.n o` qeo,n qeo,j (d.a. + n-am-s) i;dion i;dioj (a--am-s; "one's own") pate,ra path,r (n-am-s) making Himself equal with God. poiw/n poie,w (circ.ptc./p/a/nm-s; "making/doing") e`auto.n e`autou/ (reflex.pro./am3s; "Himself") i;son i;soj (a--am-s; "equal/identical/same") tw/| o` qew/|Å qeo,j (d.a. + n-dm-s)

1. In verses 17-18, John records the confrontation as initiated by the religious leaders towards Jesus and observes the resulting impact it has upon these legalistic authorities.
2. In the midst of the religious leaders continued harassing persecution of Jesus who continued to heal on the Sabbath (Imperfects in vss.16-18), He answered them.
3. But, in contrast to the religious leader’s legalistic, human viewpoint, condescending and self-righteous approach of dealing with Him, His response is based on the level of perfect Divine viewpoint.
4. It is obvious that these Jews have become a distraction regarding His work and He therefore picks a time to face and address His accusers.
5. As they are using their authoritative positions in the religious hierarchy and appeal to traditions of men as leverage/support in their condemnation of His actions, He appeals to the highest of authorities on behalf of His defense, God.
6. The irony is seen in that His defense becomes His primary offense both, as a means of a counterattack (affront/injury to His accusers) and, as grounds for additional fault finding in the eyes of the Jews.
7. The assault is seen in how God views the Sabbath, "My Father is working until now", and the defense is in His emphasizing He is only following God’s example, "and I Myself am working".
8. In Mar.2:27-28, Jesus on another occasion invokes the primary principle as to why the Sabbath day was given and that it "was made for man, and not man for the Sabbath. Consequently, the Son of Man (emphasis His humanity) is Lord even of the Sabbath".
9. There we see how He appeals to the reason for the Sabbath as it applies to His authority to regulate what actions are legitimate on the Sabbath.
10. In our verse, rather than the reason, He appeals to its cause/source and author as the authority for His actions.
11. Putting the two principles together then, the defense is that if God made the Sabbath for man (just as the rest of creation Gen.1:26), then obviously He (God) is doing what is necessary to keep that day intact.
12. The Sabbath was given in order to commemorate grace and to provide men and animals legitimate rest.
13. It is the pursuit of living grace that was to be suspended for both practical and spiritual reasons.
14. Therefore, to work on the Sabbath was to reject grace and rely on human ability to provide for oneself; a problem in the MA.
15. This did not void however, any necessary actions for man to provide needs for others or himself nor negate any responsibility in application of BD.
16. The priests worked on the Sabbath and from this one could readily discern that spiritual issues were not to be ignored or forgotten on that day.
17. The reality is that God continually works as He cares for the creation and the various creatures of His creation. Heb.1:3
18. Jesus asserts that the Father has never ceased working and in fact, was still in the process of working right up to that very minute.
19. The insult to injury or further malfeasance/impropriety of His offense (in the eyes of the Jews) comes in His claim of relationship to God and that is God is "My Father".
20. The Jews normally referred to God as "our Father" and when they did employ the term "my Father", it was qualified by some other phrase like "in Heaven" in order to remove any hint of familiarity.
21. They clearly recognized that Jesus was speaking of God in such a familiar term as to be saying that He had a unique relationship with God and in fact, He was God’s Son.
22. This is clarified in the phrase "but also was calling God His own/i;dioj (one’s own possession) Father, in vs.18c.
23. Furthermore, His claim of relationship was of such nature that they understood He was making Himself equal with God (vs. 18d).
24. He in essence has related His Sabbath breaking with His claim to Deity.
25. His attitude toward the Sabbath proceeded from His own view of His Person.
26. In other words, His argument is that His actions they are condemning are God’s actions and He knows that absolutely, since He is God.
27. Therefore, Jesus utilizes this situation to not only defend His actions against His intimidators addressing their distortion of the Sabbath, but also to confront and challenge the authority by which they are condemning Him.
28. That the issue of authority is the core of His challenge is reflected in His following discourse of vss.19ff.
29. In any court of law that operates on a fair and impartial basis, this defense would require a disproving of that claim (that perjury has been committed) by the prosecution.
30. Especially since it has already been established that He has the power of God to heal, and that on the Sabbath.
31. Again, we see the gross miscarriage of justice brought upon others, by those who operate according to a legalistic system and self-righteous approach.
32. Though the Jews claim the Bible (and therefore God) as their authority, the inclusion of their man-made traditions has produced a system of judgment that when confronted with reality and truth, is forced to further injustice in order to maintain and keep the legalistic system intact.
33. In other words, all the Jews have to do to prove or disprove Jesus claim as God, is to search the Bible and see if He fulfills all Messianic claims.
34. But in order to do that, they will have to employ intellectual honesty and be ready to declare the fault of legalism and renounce the authority behind which they stand, which they are not willing to do.
35. This truly pictures the nature and characteristics of the negative legalists.
36. Jesus has placed them in a position to "put up or shut up" regarding their interpretation of the Law and it was for this cause therefore the Jews were seeking all the more to kill Him (vs.18).
37. The word "ma/llon/all the more" indicates that an already present intention/scheme to kill Him has now been heightened/elevated in planning, based on Jesus proclamation of vs.17.
38. Their antagonism towards Him has been greatly increased due to His claim as Messiah.
39. Vs.18 makes clear that the Jews had initially already planned to "take Jesus out" because He was breaking the Sabbath, but now also He has further given them reason to kill Him since not only was He a law-breaker, He was claiming to be the 2^nd member of the God-head, God the Son.
40. The fact that they were already planning a murder because of His healing, illustrates their total disregard for wanting to try and establish any facts to His actions, as they obviously would have to ask why God is giving Him this power and allowing Him to "work".
41. This clearly proves the premise that there are people in this world that claim the Bible and God as their authority, but in reality are operating under a STA/Satanic agenda. 2Cor.11:14
42. The real issue and agenda of these types are power and approbation.
43. Legalism by Satanic design, is utilized to expand and impart power and control to men, which by its exercise/application exceeds and is apart from the right and authority given to men, as instituted by God.
44. The fact that religious Judaism refuses to accept the facts surrounding Christ substantiates that they are not driven by truth/BD, but by their own lusts.
45. Now as He makes His claim as Messiah, the Jews can only continue to disregard that truth and commit further injustice in order to keep their agenda intact.
46. Therefore, the irony of His defense is fulfilled:

1. He provides clear Biblical justification for His actions (His defense).
2. At the same time, He has destroyed their grounds of prosecution/condemnation (His attack).
3. The result is, He has given the Jews with their –V and STAs, further resolve to destroy Him (Grounds for additional fault).

1. Jesus in essence, has challenged their authority by declaring they do not have the authority of God in their condemnation, but are utilizing the authority only of men/STAs/the cosmos and therefore Satan’s authority.
2. In fact, He has claimed for Himself as the supreme authority and thus they have no authority towards Him or His actions.
3. This is the real essence of the conflict as it exists between the Jews and Jesus.
4. Observations:

1. Biblical legalism (referred to as "Phariseeism" or "traditions of men") violates the commandment to "not add to God’s word" and is an unjust and unrighteous system for evaluating actions of others.
2. Its product results in individuals who are self-righteous and hypocritical towards others who do not fall within their extraneous/nonessential encumbrances. Mat.23
3. Adherence to a legalist system of belief in and of itself can only produce further unrighteousness. Mat.15:3; Mar.7:8
4. It is a Satanic attack on BD.
5. When a legalist’s action or condemnation is confronted with truth, it (the system) denies and contradicts truth.
6. In order to maintain the system, it carries with it a domino effect of producing unjust evaluations as more truth is revealed against it.
7. The modus operandi of the religious legalist is to secure control over others in order to satisfy their own power and approbation lusts.
8. They tend to disregard facts and realities behind their condemnation of others and will rationalize reason in order to maintain their system of belief.
9. The only righteous "out" the legalist has is to declare the entire system as bogus or otherwise the leaven of legalism will again spread throughout the belief system.
10. Legalism is anti-grace and if not checked can ultimately distort God’s plan into an occultic religious system that denies and voids mankind salvation from eternal condemnation, Judaism the example.
11. As an adjusted believer in FHS and applying doctrine, be prepared to confront hostility by those who adhere to a legalistic faith system.

GNT John 5:19 VApekri,nato ou=n o` VIhsou/j kai. e;legen auvtoi/j( VAmh.n avmh.n le,gw u`mi/n( ouv du,natai o` ui`o.j poiei/n avfV e`autou/ ouvde.n eva.n mh, ti ble,ph| to.n pate,ra poiou/nta\ a] ga.r a'n evkei/noj poih/|( tau/ta kai. o` ui`o.j o`moi,wj poiei/Å

NAS John 5:19 Jesus therefore answered and was saying to them, o` VIhsou/j (d.a. + n-nm-s) ou=n (inferential conj.; "therefore"; refers back to the previous context) VApekri,nato avpokri,nomai (viadep--3s; "answered/responded with His own frame of reference") kai, (cc) e;legen le,gw (viIPFa--3s) auvtoi/j( auvto,j (npdm3p; "them"; ref. religious leaders) "Truly, truly, I say to you, the Son can do nothing of Himself, VAmh.n + avmh,n (part.; "Dogmatically speaking/what I am about to say is nothing but pure truth and of extreme importance") le,gw (vipa--1s) u`mi/n( su, (npd-2p) o` ui`o,j (d.a. + n-nm-s) ouv (neg. +) du,natai du,namai (vipdep--3s; "is not capable of/has no ability/has no power") poiei/n poie,w (compl. inf./p/a; "to do/accomplish/perform/bring about") ouvde.n ouvdei,j (card.adj./an-s; "nothing/not even one thing") avfV avpo, (pabl; "of/away from/apart from"; here the sense is "motivated/instituted/instigated from") e`autou/ (reflex.pro./abl/m/3s; "Himself"; in the sense of "not based on one's self/not soley from one's person") unless it is something He sees the Father doing; eva,n (conj.; "unless") mh, (neg. +) ti ti.j(indef.adj./a/n-s; "not something/anything" double neg. in the Greek is not the same as in English) ble,ph| ble,pw (vspa--3s; "He may see"; can refer to either physical seeing or spiritual/mental perception; it divides perception into either a physical or spiritual observance of the person who sees") to.n o` pate,ra path,r (d.a. + n-am-s; ref. God the Father) poiou/nta\ poie,w (circ.ptc./p/a/am-s; "while He is doing") for whatever the Father does, these things the Son also does in like manner. ga,r (explanatory conj.; "for") a] o[j (rel.pro./an-p; ref. to what the Father is doing +) a;n (part. of uncertainty; hos + an + "whatever") evkei/noj (remote dem.pro./nm-s; "that One = the Father") poih/|( poie,w (vspa--3s; "may do"; denotes potential) tau/ta ou-toj (near dem.pro./an-p; "these things" by implication ref. to the healings that have occurred in the midst of the Jews) kai, (adjunctive; "also/in addition to") o` ui`o,j (d.a + n-nm-s) poiei/Å poie,w (vipa--3s; "keeps on doing") o`moi,wj o`moi,wj (adv.; "in like manner/likewise/to copy/an imitation or reflection of/similar in appearance")

GNT John 5:20 o` ga.r path.r filei/ to.n ui`o.n kai. pa,nta dei,knusin auvtw/| a] auvto.j poiei/( kai. mei,zona tou,twn dei,xei auvtw/| e;rga( i[na u`mei/j qauma,zhteÅ

NAS John 5:20 "For the Father loves the Son, and shows Him all things that He Himself is doing; ga,r(conj. here expressing reason; "for") o` path,r (d.a. + n-nm-s) filei/ file,w (vipa--3s; "loves"; natural affection or love based on what the object is versus Divine love that is expressed based on who or what the person that is expressing the love is) to.n o` ui`o.n ui`o,j (d.a. + n-am-s) kai, (cc) dei,knusin dei,knumi (vipa--3s; "show/reveal/present/point out/cause to see") auvtw/| auvto,j (npdm3s) pa,nta pa/j (ap-an-p; "all things") a] o[j (rel.pro./an-p; "that") auvto.j auvto,j (npnm3s; "He Himself") poiei/( poie,w (vipa--3s) and greater works than these will He show Him, that you may marvel. kai, (cc) mei,zona me,gaj (comp.adj./an-p; "greater than") e;rga( e;rgon (n-an-p; "works/deeds") tou,twn ou-toj (near dem.pro./gn-p; "these/these things") dei,xei dei,knumi (vifa--3s; "He will show") auvtw/| auvto,j (npdm3s) i`[na (conj.; "in order that"; expresses purpose) u`mei/j su, (npn-2p) qauma,zhteÅ qauma,zw (vspa--2p; "may marvel/be astonished")

1. Verse 19 begins the third major discourse of Jesus as recorded by John.
2. It is an extension of the circumstances surrounding vs.18 as Jesus’ persecutors, obviously greatly incensed and agitated, continue to take issue with Him in His claim of equality with God.
3. Though no further questions or accusations from the religious establishment are recorded, the essence of their inquisition/heretic-hunting, can be determined based on Jesus’ defense as He "therefore answered and was saying to them".
4. The aorist tense of the verb "answered" indicates that the entirety of His response centered on the core issue, while the imperfect tense of "was saying" reflects a continuous dialogue in addressing that issue.
5. They based on their frame of reference in evaluating Jesus, His actions and claims, want proof that He is who and what He claims.
6. Jesus response openly addresses their ignorance regarding God and His plan and therefore their ignorance regarding Him (vss.39-47).
7. By so doing, the irony of Jesus’ previous defense and offense maintains status quo, as in the end, it was such teaching that aroused the implacable/unappeasable hostility of the Jewish establishment and led to Jesus’ death. Luk.23:35
8. He begins with the emphatic formula of "truly, truly (double avmh,n) to draw their attention to the gravity of His words.
9. He makes a very strong statement on the community/cooperative action of the Father and the Son.
10. Both terms of "the Father" and "the Son" are used 7x in verses 19-23 to illustrate and emphasize the total unity and harmony that exists in their relationship.
11. The Father is obvious reference to the 1^st member of the Godhead.
12. Jesus’ utilizes simply the title "the Son" in reference to Himself, rather than "the Son of God" or "the Son of Man" to focus on His complete person as both God and man.
13. This serves the purpose to provide proof and illustrate that if He indeed is God, then what is true with the 2^nd member of the God-head, must be true for His humanity.
14. In other words, if His Messianic claim is true and He really is God, then His humanity will perfectly reflect the nature and essence of His Deity.
15. The phrase "I say (p.a.i. – le,gw) to you" denotes linear action and declares that the following comments Jesus is about to say have the force of an eternal and continuous reality.
16. In other words, it is a truism that continually remains true even at the present.
17. What He addresses first is the protocol of the authority structure of the Godhead, specifically between the Father and the Son.
18. As the Father is the author and "planner" of the plan, it would be incumbent upon the Son as executioner of the plan, to follow the plan precisely and accurately to remain in total compliance and in unity with the Father.
19. This is the force behind the phrase, "the Son can do nothing of Himself, unless it is something He sees the Father doing".
20. This principle stands on the very essence of God, in that all 3 members of the Godhead (the Trinity) must always be in perfect harmony and unity with one another in their individual manifested personalities, otherwise the 3 in 1/triune God ceases to be one God. Eph.4:3-6 (under the preservation of unity we note there is one Spirit, one Lord, one God and Father); Jam.2:19
21. God being one in essence is undivided and indivisible.
22. Both the OT and NT teach there is one true God. Deut.4:35-39; 1King.8:60; Mar.12:29-32; Joh.17:3; 1Tim.2:5
23. The aspect of subordination and compliance within the Godhead is necessary for God to remain complete and all encompassing. 1Cor.15:28
24. Though all three members of the Godhead are co-equal and co-eternal, this does not exclude the arrangement of the Father 1^st, the Son 2^nd and the H.S. 3^rd.
25. As it is the Father that represents the ultimate authority of the Godhead, Jesus appeals to that authority as the grounds for the actions of the Son.
26. The literal meaning behind the phrase, "can do nothing of Himself" can be translated to read, "He does not have the power/ability to accomplish even one thing based just on His person or independent from the Father".
27. The argument is not simply that He does not act in independence of the Father, but that He cannot act independently of the Father, otherwise case and point, He is not or ceases to be God.
28. As this obviously is true of His Deity, so must His humanity follow to maintain union.
29. This does not mean that Christ in His humanity, could not have voluntarily chosen to engage in an act apart from God’s plan (the false doctrine of Impeccability – Jesus could not sin/disobey God), only that in order to remain God, He must always act in total accordance with God.
30. The phrase, "unless it is something He sees the Father doing" declares the foundation and basis for all that the Son does.
31. As this is obviously true of His Divine nature, it also applies to His human nature.
32. The verb "He sees/ble,pw", can refer either to a physical seeing or a mental perception, but never a combination of both. Cp. Mat.13:13-14; Mar.4:12 "in order that while seeing (blepo), they may see (blepo) and not perceive (horao);..." , which illustrates that –V in their physical observations will have mental perceptions, but never ascertaining or putting together their physical observations with the perceived spiritual realities.
33. It is clear as to why Jesus picks this verb to illustrate His person as it can apply directly to both His Deity and humanity.
34. The emphasis on His Deity in "seeing" is dependent on the continual face-to-face relationship of God the Son with God the Father. Joh.1:1-2
35. The emphasis on His humanity in "seeing" is dependent not a face-to-face relationship, but on a spiritual and mental perception/relationship with the Father.
36. The subjunctive mood of "He sees" indicates potential, but in context it does not emphasize volition.
37. Rather, the fact the Son "may see" implies things He "might not see" and therefore is designed to conclude that the Son only does what "He sees" and does not do what He "doesn’t see".
38. That is the same force regarding "whatever the Father does/subjunctive of poie,w" indicating that potentially what the Father doesn’t do, Jesus also refrains from action.
39. In other words, the subjunctive moods of "sees" and "does", restricts any actions of the Son that would violate or exceed any actions of the Father i.e., His observations/thinking/perceptions/etc. and actions as Messiah are no more or no less than that of the Father’s.
40. In both His Deity and His humanity, Jesus always maintained an unbroken observation of the Father.
41. The observation of the Son regarding what the Father is doing emphasizes the continual works and actions of the Father in fulfillment of His plan in time.
42. This phrase harks back to Jesus’ initial defense of vs.17, "My Father is working until now...".
43. His next proclamation not only reinforces His previous defense, but also expands it to include that the Son provides an exact representation of the Father’s actions. Joh.1:18
44. It explains why it is necessary for Messiah to be in constant observance of the Father and that is for whatever the Father does, these things the Son (in order to be equal with God) also does in like manner.
45. Literally in the Greek, this clause is translated "for the things which that One (remote dem.pro.) may do, these things (near dem.pro.) also the Son keeps on doing likewise".
46. The sense of this clause is that whatever the Father who is in heaven does, these very things are manifested here on earth and it is the Son in hypostatic union that performs God’s actions perfectly.
47. The near demonstrative pronoun of "these things" refers in context to the healing He has and is performing on the Sabbath.
48. Again, He is reemphasizing His previous claim of vs.17, "and I myself am working".
49. He is asserting the total obedience of His person to the authority of the Father.
50. Further it infers that His person contains the essence of God i.e., omniscience, omnipotence, omnipresence, etc., since He is actually "performing" these things that the Father does.
51. In other words, His claim to Messiahship does provide proof of His Divine nature.
52. Since men cannot see God (Christ’s Divine nature; again Joh.1:18; 6:46), the proof of His claim of equality must be manifested in the things He does in His humanity.
53. It is the tandem action of His Deity with His humanity that accomplishes the will of God.
54. Jesus is stating that the proof and evidence that He indeed is equal with God can be found in the things He does.
55. The formulation of His defense then revolves around the following:

1. In His claim of equality with God, Jesus recognizes that it is through His humanity that proof of His Divine nature will be manifested.
2. It demands that the Jews first consider who and what God is.
3. It is designed to force them to think in the terms of the true God, One in essence but with distinct personalities.
4. He focuses them on the two personalities of issue, the Father and the Son.
5. If indeed He is the Son as He claims, then proof of His Divine nature will be seen in His relationship with the Father.
6. He explains Himself from His whole person (the hypostatic union) in order to provide a basis of comparison of His humanity with Deity.
7. That the Jews consider the Father as the ultimate authority of the Godhead is obvious vs.18 cp. 8:41.
8. Therefore, if the Father indeed is God and the 1^st member of the Godhead (in arraignment, not existence or essence), then anyone claiming to be His Son and 2^nd member of the Godhead, would be in total unity and compatibility with the Father in fulfilling His plan.
9. Logic would conclude that the Son in relationship with the Father would be subservient to and in agreement with the Father in all that He does and also would have the authority and ability to manifest God’s essence.
10. Logic would further conclude that if He truly were the 2^nd member of the Godhead, that the same subservience and ability of His Deity will also be true of His humanity.
11. This is why He stresses His actions as being equal with God.
12. The proof and evidence that He provides the Jews of His claim to Messiahship comes in every thing He does in His ministry, with emphasis on His miracles. Joh.2:11; 2:23; 3:2; 7:31; 20:30
13. It is His miracles such as the healing of the paralytic, that provides proof and support of His claim in vs.19.
14. If He indeed is God, then God’s power will be manifested to men through His humanity and that being all of the "signs" He provides.
15. Therefore, anyone intellectually honest would conclude that His relationship with the Father is as He proclaims and will be further proved as "greater works than these will He show Him, that you may marvel (vs.20b).

1. In verse 20, Jesus takes the issue of His relationship to the Father a step further.
2. He explains that His ability to see and do everything the Father does is because the Father loves the Son.
3. It is this love that is the basis for which the Father shows/discloses to Him all things that He Himself (ref. the Father) is doing.
4. The verb "loves/file,w" indicates love that is reciprocating based on the merits/relationship of the object to which it is expressed.
5. It emphasizes a natural affection such as a normal parent and child relationship would have.
6. Jesus has chosen a word to express the closest endearment possible that a Father can have for a Son.
7. Jesus continues to press the issue of relationship as proof of His Messianic claim.
8. While anyone listening could understand this type of relationship between two members of the Godhead, it is an indirect challenge to them to check the origin and therefore relationship of His humanity with God.
9. It is a challenge to investigate His birth via the scriptures and His physical existence, as He is claiming to have a "natural/unique" relationship to the Father.
10. All these Biblical scholars had to do is reference:

1. 2Sam.7:8 cp. 12 to realize that Messiah would come forth from the seed of David and then check the lineage of Joseph and Mary cp.Mat.1:1-17; Luk.3:23-38.
2. Isa.7:14 that explicitly states Christ would be born of a virgin with the name Emmanuel (lit. "with us is God), cp.Gen.3:15 that refers to Messiah as coming from "the seed of the woman", which concept is totally unique and that all other references to "seed" are used only as to the man and thus implying the virgin birth, and then do a background check on Jesus’ birth cp. Luk.1:31,34,35.
3. Gen.49:10 to note that Messiah would be from the tribe of Judah and again compare Joseph and Mary’s genealogy.
4. Dan.9:25,26 to note the time of birth.
5. Mic.5:2 to denote His place of birth and check Jesus’ record. Mat.2:1 cf. 2:5,6

1. Jesus relationship further implies that since this love is based on the merits of the object, then Jesus also must posses God’s moral attributes such as +R, +J, and veracity.
2. He is claiming that as His Divine nature is perfect, so is His humanity.
3. Because Jesus was totally obedient to God in all things and maintained a perfect standard of righteousness, God has basis for this affection toward the Son.
4. Jesus is declaring that it is based on a unique relationship that the Father loves the Son, and keeps on revealing and shows Him all things that He Himself is doing.
5. The last part of vs.20 contains a prophecy of future actions that are declared to be greater that the healing of the paralytic.
6. The fact that it is indeed a prophecy again provides further evidence to prove or disprove Jesus’ claim.
7. The force of His statement centers again on His relationship to the Father and because Jesus’ person continually maintains this relationship, "greater works than these will He show Him, that you may marvel".
8. Again, Jesus refocuses their attention upon His actions.
9. He is stating that they will see Him perform future miracles that exceed by comparison to healing.
10. An example of "greater works" will be seen in His raising Lazarus from the dead (Joh.11), which example will provide further substantiation of His following claim in verse 21.
11. The fact that these greater works are for the purpose that they may marvel emphasizes that by design, all of Jesus’ miracles are for a sign to stimulate those around Him to potentially consider His person, teachings and claims.
12. A bottom line summary of Jesus defense:

1. It is designed to cause one to consider His person by comparing His humanity with Deity.
2. He emphasizes that comparison by relating to the relationship that exists between the Father and the Son.
3. While no man can see God, evidence of His Divine nature is manifested two-fold:

1. In the things He does.
2. In His origin. (While the concept of origin applied to His Deity is beyond the normal finite understanding of man as He is a beginning without a beginning (Heb.7:3; Rev.21:6; 22:13), likewise the origin of His humanity is found to be unique.)

1. Evidence of His Divine nature is manifested through His humanity through His miracles.
2. The time, place and nature of His birth manifest further evidence.
3. Conclusive evidence of His claim then, of who and what He is, is also two-fold:

1. One can come to conclusion through observation of His ministry.
2. One can come to conclusion through searching and understanding BD.

1. While the evidence is right in the face of the Jews, their –V and legalistic approach to BD renders them "blind" in their perception to God and His plan. Mat.13:14-15
2. In addition, Jesus has maintained the perfect standard Biblically required and necessary to confirm the facts of His claim and that being two or three witnesses to substantiate it:

1. The Father.
2. His works and origin.
3. BD

GNT John 5:21 w[sper ga.r o` path.r evgei,rei tou.j nekrou.j kai. zw|opoiei/( ou[twj kai. o` ui`o.j ou]j qe,lei zw|opoiei/Å

NAS John 5:21 "For just as the Father raises the dead and gives them life, ga,r (explan.conj.) w[sper (conj.; "just as/even as") o` path,r (d.a. + n-nm-s) evgei,rei evgei,rw (vipa--3s; "arouse from sleep/to wake up"; when used of the dead it is translated "raised" i.e., to arouse from the sleep of death) tou.j o` nekrou.j nekro,j (d.a. + ap-am-p; "the dead/deceased") kai, (cc) zw|opoiei/( zw|opoie,w (vipa--3s; "gives life to/make alive") even so the Son also gives life to whom He wishes. ou[twj ou[tw (adv. "like wise/in like fashion" +) kai, (adjunctive; "also"; together meaning "even so") o` ui`o,j (d.a. + n-nm-s) zw|opoiei/Å zw|opoie,w (vipa--3s) ou]j o[j (-rel.pro./am-p; "to all whom") qe,lei qe,lw (vipa--3s; "He wishes/desires/wants to")

1. Jesus now provides additional evidence as to His claim of equality with God.
2. It is important for the interpreter of these verses, to maintain the flow and logic of Jesus discourse.
3. His argument comes from an understanding of all that God is in essence and personality, and focuses upon that relationship, which is in perfect harmony and union (vss.19-20).
4. Proof that His Person manifests that perfect relation is seen in His total compliance and obedience to the Father.
5. That proof is corroborated through His actions (modus operandi and vivendi) and that He is special to the Father, as seen in the attitude of the Father towards Him, which is further established via His unique origination.
6. He now projects a logical conclusion that if His relationship with the Father is as reported in vss.19-20, then obviously He would have the same authority as the Father, as He does what God does, which He focuses on in vss.21-22.
7. He forces them to consider a concluding reality as proof of His claim to equality with God.
8. In verse 21, Jesus draws another comparison between the Father and the Son as seen in the words "for just as".
9. He utilizes a prerogative/right that the Jews readily acknowledged was reserved only for God and that being the Father raises the dead and gives them life.
10. The idea that God alone possessed this power and privilege is taught in the OT. Deut.32:39; 1Sam.2:6; 2Kgs.5:7; Ex. of Abraham and Isaac cp. Heb.11:19
11. In addition, this right and privilege is extended to all three members of the Godhead. Gen.1:26 (Ref. to the Trinity in unity as to the plan.); Neh.9:6 (ascribes YAHWEY – LORD as creator of life); Job 33:6 (H.S. is ascribed as creator); Eccl.5:18; 8:15; 9:9 cp. Act.17:25; Rom.4:17; 8:11; 2Cor.3:6; 1Tim.6:13
12. The phrase "raises the dead" can refer to either:

1. Resurrection. Luk.20:34-38; Joh.2:22; 21:14; Act.3:15; 4:10; 13:30,34; Rom.8:11; 1Cor.15:20, 42Gal.1:1; Eph.1:20; 1Thess.1:10; 1Pet.1:21
2. Resuscitation apart from resurrection. Mat.10:8; 11:5; Luk.7:22; Joh.12:1,9,17

1. The phrase "gives them life" can refer to:

1. Eternal life. Joh.6:33, 63
2. Natural life. Act.17:25; 1Tim.6:13
3. The author of life, death and creation. Rom.4:17

1. The connections between the two phrases is obvious and that being resurrection parallels eternal life and resuscitation parallels temporal life.
2. Though both death and life go hand in hand, which concept is inferred, the emphasis in our verse is life.
3. Therefore, the focus is on the author of life, God.
4. It is the realization of all that God can do regarding "life" that sets the stage for Christ’s continued apologetics and discourse.
5. As it is obvious that God as the Father is the author of all life, in order for the Son to maintain status quo equality, He too must possess this right and have the necessary attributes to impart life.
6. It is under this premise of truth that He then unabashedly proclaims that even so/in like manner the Son also gives life to whom He wishes.
7. The key to a full understanding of the evidence that He is providing has to stand on His claims of "greater works" in vs.20.
8. The conclusive external visual proof of His Divine nature will be manifested through His miracles of resuscitation and resurrection.
9. While He has yet to perform a miracle of raising the dead, it is forthcoming and not only on just one occasion. Luk.7:11-17 (The raising of the son of the widow of Nain); Luk.7:22 cp. Mat.11:5 that infers a multiple occurrences of this miracle; Mat.9:18, 23-26 (The raising of the official’s daughter)
10. The ultimate "sign" will come in the form of resurrection to include that of Jesus’ own humanity. Mat.12:39-40; 16:4
11. It will be His resurrection that will be proof positive that indeed the Son is both God and man.
12. While on the surface, one may interpret His statement as simply saying, "If I am God as I claim, then proof will be revealed through works of resuscitation and resurrection", it’s full force has much greater depth theologically.
13. While His works of resuscitation provides external evidence of imparting life physically and His own resurrection is proof of His own eternal life, the question still remains as to what evidence does He provide that He also imparts eternal life to others.
14. The student of God’s word cannot overlook the present tense of the verbs, "raises, gives and wishes/desires" which indicate a present reality and refers to both the actions of the Father and the Son.
15. Jesus is saying that the raising of the dead and imparting of life is occurring even as He speaks.
16. Therefore, the dead and giving of life not only refers to a physical reality, but also refers to the spiritually dead and the giving of life refers to the imputation of eternal life via the human spirit to the one having been raised.
17. This sets up the real issue regarding His statement of life and death.
18. That is, God who has authority over the physical realm, has authority over the spiritual realm.
19. His evidence of such authority is manifested through physical creation.
20. He is using the physical evidence regarding life and death as the backdrop to the reality of spiritual life and death.
21. Therefore, the giving of life as referenced by the Son has a triple level of application:

1. One external proof of His Divine nature is that He will resuscitate the physically dead.
2. Another external proof of His equality with God is that He will Himself reappear from the dead in resurrection.
3. However, there is an additional, ongoing and conclusive proof of His claim, but that proof is spiritual and demands faith in order to experience that evidence.
4. In addition, the external evidence of proof that eternal life has been imparted will not be manifested until far into the future from His point of discussion.

1. External proof of His Divine nature will be visually revealed during His ministry, through His works of resuscitation and His own resurrection.
2. However there is more far reaching evidence of His ability to give life that is not physically, visually and readily perceived and that being the most important life, eternal life available to mankind.
3. The external proof for His authority to impart eternal life can only be accessed through a faith system.
4. It is the final analysis of the spiritual reality behind His statement that lays the foundation for presentation of the gospel in vs.24.
5. For individuals in time, the real and personal evidence that He indeed is God is revealed through one’s faith in His Person, to impart life, that is eternal life, and that evidence will be revealed in the resurrection of all believers, a subject He continues to expound upon in vss.25-29.
6. One cannot miss the cloaked ramifications behind His statement:

1. He declares that He has the ability to impart life and that evidence will be forthcoming as it relates to "greater works".
2. While eyewitness to His miracles of resuscitation and His own resurrection can ascertain that He is of Divine nature, additional and even more conclusive evidence will be made available.
3. However, the only way one can fully "see" this evidence is through understanding that God not only imparts physical life, but also eternal life.
4. That evidence will be realized in the very individuals that He imparts eternal life to, which evidence will be manifested in their own resurrection bodies.
5. While the evidence of physical life is visible, the evidence of eternal life is invisible and can only be realized through faith.
6. Christ’s statement regarding life in essence then sets the premise for assessing His claim of equality with God.
7. As with physical life and eternal life, one visible the other invisible, so is the Person of Christ as God-man.
8. As evidence that God indeed imparts eternal life to men is through His giving of physical life, so is evidence of Jesus’ divine nature going to be manifested through His humanity.
9. And as it follows that one must "believe" that God imparts eternal life to men apart from visually/physically experiencing the resurrection body, so must one "believe" that Deity exists in the Person of Christ apart from exposing His Divine nature in a tangible "face-to-face" way.
10. In addition, by applying both concepts of resurrection/eternal life and resuscitation/temporal life, one can see the comparison of the eternal with the temporal, tangible with the intangible, the invisible with the visible, a combination and integration of these concepts and therefore a portrait of the Son in hypostatic union as God-man.

1. The irony of His current statement then, is that even though external evidence of proof of His Divine nature exists, unless they "believe" they will not realize/experience the consummating/ultimate proof available that He has the authority to impart life and that is the resurrection of all believers.
2. The final phrase, "to whom He wishes", relates to:

1. Those who come to saving faith.
2. The will of the Son.

1. While people tend to understand that resurrection of the physically dead more clearly than the imputation of eternal life to the spiritually dead, it is evident that the latter must precede the former.
2. At the point of the SAJG, the Son imparts eternal life to the one who believes, guaranteeing them the resurrection of their physical body.
3. This work demands His whole Person.
4. As these activities are ascribed to both the Father and the Son, it makes a very strong statement as to their unity.
5. As God, it is the sovereignty of the Son that provides the essence and plan that is necessary to impart life.
6. As man, it is His perfect +V that completely agrees with His sovereignty in this regard.
7. The fact that His human volition is in total agreement with His Deity and the Father places His will also on the level of sovereignty.
8. Even though it is only those who come to Him for salvation that He imparts eternal life to, it also must be noted that He must desire to impart life to everyone, since He willingly died and bore the sins of all mankind (unlimited atonement).
9. This and other passages make it plain that the power of life whether temporal or eternal, which is reserved to God, is equally shared and exercised by the Son, leading one to the only possible conclusion: the Son is God.

GNT John 5:22 ouvde. ga.r o` path.r kri,nei ouvde,na( avlla. th.n kri,sin pa/san de,dwken tw/| ui`w/|(

NAS John 5:22 "For not even the Father judges anyone, ga,r (explan.conj.) ouvde, (adv.; "not even") o` path,r (d.a. + n-nm-s) kri,nei kri,nw (vipa--3s; "keeps on judging") ouvde,na( ouvdei,j (adj.pro./am-s; "anyone/no one") but He has given all judgment to the Son, avlla, (strong advers.conj.; "but/on the contrary") de,dwken di,dwmi (viPFa--3s; "He has given") pa/san pa/j (a--af-s) th.n h` kri,sin kri,sij (n-af-s; "judgement/the judgement") tw/| o` ui`w/|( ui`o,j (n-dm-s; i.o.; "to the Son")

GNT John 5:23 i[na pa,ntej timw/si to.n ui`o.n kaqw.j timw/si to.n pate,raÅ o` mh. timw/n to.n ui`o.n ouv tima/| to.n pate,ra to.n pe,myanta auvto,nÅ

NAS John 5:23 in order that all may honor the Son, even as they honor the Father. i[na (conj. denoting purpose/reason; "in order that") pa,ntej pa/j (adj-nm-p; ref. to "all" of mankind) timw/si tima,w (vspa--3p; "to honor/to estimate the value of something and treat it accordingly/revere/respect"; here a potential) to.n o` ui`o.n ui`o,j (d.a. + n-am-s) kaqw,j (conj.; "just as/even as/exactly as") timw/si tima,w (vipa--3p; "they keep on honoring") to.n o` pate,raÅ path,r (d.a. + n-am-s) He who does not honor the Son does not honor the Father who sent Him. o` (d.a./nms +) mh, (neg. +) timw/n tima,w (subs.ptc./p/a/nm-s; "He who does not honor") to.n o` ui`o.n ui`o,j (d.a. + n-am-s) ouv ouv (neg. +) tima/| tima,w (vipa--3s; lit. "stops honoring") to.n o` pate,ra path,r (d.a. + n-am-s) to.n o` pe,myanta pe,mpw (adj.ptc./a/a/am-s; "who sent") auvto,nÅ auvto,j (npam3s)

1. Jesus continues more logical deductions based on His previous claim.
2. That is, if the Son has the authority, power and right to impart life, then ipso facto He has the authority and right to judge.
3. As the imparting of eternal life infers the imputation of +R, then judgment must follow as God’s essence demands that these attributes go hand-in-hand. Gen.18:19; Deu.16:19; 32:4; 2Sam.8:15; 1Kgs.10:9; Psa.33:5; 37:30; Pro.8:20; 12:5; et. al.
4. In verse 22, Jesus provides the alternate evidence that will be provided for those who do not receive a resurrection of life.
5. The general perception of most, including the Jews, is that there is going to be a resurrection of all men and all will then be judged by God as to their fitness for His kingdom.
6. Just as Jesus’ words regarding His sovereign ability to raise people from the dead made it clear that He was ascribing the work of God to Himself, even so His words about the judgment of mankind assumes the prerogative of God.
7. The alternative for the Jews and mankind that do not receive the evidence of His Sonship via regeneration and the resurrection body as the Son so desires, is that the evidence of His Divine nature will be manifested in the form of eternal condemnation.
8. That He indeed is speaking by application of the final judgment of condemnation upon those who are negative is supported by the continuing context of vss.24, 29.
9. However, by interpretation He is speaking of His right to judge in time as the vehicle by which unbeliever (-V) are separated from believers (+V). Cp. Joh.3:19 "the judgment"
10. His statement of vs.22 has the force that indeed the Father has delegated (through representation) all judicial rights and privileges associated with the Godhead to the Son as absolute proof of His Divine nature.
11. Jesus explains that God Himself does not perform those acts that most would ascribe to Him as seen in the statement, "for not even the Father judges anyone".
12. The Greek employs a double negative to emphasize that the Father absolutely is not passing judgment on anyone.
13. If this were not a strong enough statement in and of itself, Jesus employs the perfect tense to enforce the contrast regarding judging in the final clause, "but He has given all judgment to the Son".
14. He is clearly making claim that it is the very One whom these Jews are falsely judging now that judges every person in human history. Act.17:31
15. One aspect that is noted regarding this exclusive right given to the Son reflects that this judgment upon others as it culminates into the final judgment, will include a jury/council of their peers cp. vs.27b, "because He is a Son of Man (emphasis on His humanity)", cp. vs.45.
16. God the Father will allow the Son to exercise His twin prerogatives as raiser of the dead and judge of all. Gen.18:25; Rev.20:11-15
17. In vs.23 Jesus reveals the purpose behind God’s committing this authority to Him and that is in order that all may honor the Son, even as they honor the Father.
18. Again, it is with understanding of who and what God is that is the framework of Jesus’ argument.
19. That honor is indeed the issue is seen in its use of 4x in one verse.
20. As the word honor has the nuance of placing value on something and treating it accordingly, so must one recognize the full value of God in order to give Him true respect.
21. God is not God in part, but in His entirety to include His essence, attributes and personalities.
22. Neither can one give God full honor by only acknowledging or accepting Him in part.
23. In order to truly honor one member of the Godhead, honor must bestowed likewise to the other members.
24. Though the Godhead is distinct in personality, they are equal in essence and therefore are One.
25. When an individual comes to salvation, they in effect honor God in His entirety as seen in:

1. They apply faith for SAJG, which is God’s plan and therefore honor the Father.
2. They accept Christ as Savior and therefore honor the Son.
3. They believe the truth regarding God, His plan in Christ and therefore honor the revealer of the plan, God the H.S.

1. This same principle is true for true worshipers of God in time.
2. It is impossible to apply true honor to God without inclusion of all members of the Godhead.
3. In our verse, Jesus states that it is the directive will of God for all men to treat the Son with the same respect and obedience as they would the Father.
4. In addition, He makes it clear that the aspect of honor applies to all men, the entirety of mankind.
5. The subjunctive mood of "may honor the Son" in correlation with the present indicative mood of "as they honor the Father" indicates that the volitional choice for all individuals to place value upon the Son as God-man is necessary, in order to make any intention of honoring God a reality.
6. All believers in time have honored the Son through their faith in Him for salvation.
7. However, not until the final judgment will the remainder of mankind be forced to fully acknowledge and honor the Son under His act of condemnation.
8. It is at that time, when all unbelievers that the Son raises in a resurrection of judgment (vs.29), that they too will truly proclaim that indeed He is God.
9. Then will the promise that "every knee will bow" be truly fulfilled. Phil.2:10
10. And only then will all men to include –V have fulfilled the requirement to truly honor God. Rom.1:20-21; 1Tim.1:17
11. What Jesus states in an affirming way in the first part of the verse, He states in a negative way in the latter part of the verse, "He who does not honor the Son does not honor the Father who sent Him".
12. It is incumbent upon all of mankind to acknowledge and accept God’s perfect representative and exegete of His plan on equal terms as God or otherwise there is no honor to God.
13. This section, just like the preceding section, emphasizes the fact that the Son and the Father are working in concert and perfect union and cannot be effectively separated.
14. If anyone listening to Jesus statement applies the true principle of honoring God, they have in effect been convinced of His Divine nature.
15. Many attempt to say they honor God and yet do not accept Jesus as His uniquely begotten Son, the Savior of the world.
16. Jesus has in effect at least implied all the attributes He possesses as God in verses 19-23 as seen in:

1. That He does exactly what the Father does implies +R and that His actions, words, etc., are true implying veracity.
2. His ability to impart life as He wishes demands existence of E.L. and omnipotence and implies the necessity and presence of omnipresence, omniscience, love and sovereignty.
3. His authority to pass judgment demands +J.
4. By reason of His total unity with God as God-man, further implies His immutability, and that being since God has given His whole Person authority even to the end of time.

GNT John 5:24 VAmh.n avmh.n le,gw u`mi/n o[ti o` to.n lo,gon mou avkou,wn kai. pisteu,wn tw/| pe,myanti, me e;cei zwh.n aivw,nion kai. eivj kri,sin ouvk e;rcetai( avlla. metabe,bhken evk tou/ qana,tou eivj th.n zwh,nÅ

NAS John 5:24 "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, VAmh.n avmh,n (double part.) le,gw (vipa--1s) u`mi/n su, (npd-2p) o[ti (conj. intro. ind. discourse - not translated) o` avkou,wn avkou,w (d.a. [goes with both ptcs. ]+ subs.ptc./p/a/nm-s; "he who hears") mou evgw, (npg-1s) to.n o`(dams) lo,gon lo,goj(n-am-s) kai, (cc) pisteu,wn pisteu,w (subs.ptc./p/a/nm-s; "he who believes") tw/| o` pe,myanti, pe,mpw (d.a. + subs.ptc./a/a/dm-s; "the One having sent") me evgw, (npa-1s) e;cei e;cw (vipa--3s; "keeps on having") aivw,nion aivw,nioj (a--af-s; "eternal/everlasting") zwh.n zwh, (n-af-s; "life"; ref. to the life of vs.21) and does not come into judgment, but has passed out of death into life. kai, (cc) ouvk ouv (neg. +) e;rcetai( e;rcomai (vipdep.--3s; "does not come/enter") eivj (pa; "into") kri,sin kri,sij (n-af-s; "judgment/selecting/separating/opinion/decision") avlla, (strong advers.) metabe,bhken metabai,nw (viPFa--3s; "passes/to go from one place to another") evk (pabl.; "out of") tou/ o` qana,tou qa,natoj (d.a. + n-ablm-s; "the death/the state or realm of death") eivj (pa) th.n h` zwh,nÅ zwh, (n-af-s; "the realm of life")

1. Jesus’ reuse of the double avmh,n/truly, truly, serves not only to underscore the absolute importance and gravity of His words, but also as a highlight that what He is about to say explains the spiritual reality of His previous comments.
2. Therefore, verse 24 serves as a summary analysis that provides the mechanics necessary for one to ascertain/determine/certify/uncover the truth behind the evidence He has provided as proof of His existence as God-man.
3. While the mechanics is presented under the concept of the reality of spiritual life and death, it is a reality that correlates with the reality of His Divine nature, in that neither can be literally seen and are only perceived through a faith system.
4. In both cases, it requires one to "believe" in order for these truths to become reality for the individual at the present, in time.
5. Also, in both cases, the ultimate concluding proof of existence of these spiritual realities will be manifested externally through the process of resurrection.
6. He now utilizes this "faith system" requirement necessary for one to ascertain the spiritual reality, as the basis to present the gospel Ph₁, which in turn emphasizes the whole purpose of His existence as the God-man.
7. The historical present in the words, "I say to you" again indicate an ongoing truism Jesus is expressing.
8. Jesus uses a combined requirement of both hearing and believing as essential ingredients to make "spiritual things" a reality in one’s life in the phrases, "he who hears My word, and believes Him who sent Me".
9. This statement does not introduce some new requirement for salvation that has not been previously stated. Joh.3:16,36
10. The combining of hearing with believing here, is just an expanded expression of what is necessary for one to "perceive" in order to believe, and is really two sides of the same coin.
11. One cannot hear because he is not in a place where hearing is possible or one may be in such a place, but still refuses to listen.
12. In either case, the prerequisite for believing on the spiritual realm, is that one first must "hear" with their soul.
13. While one may physically hear regarding spiritual matters, until they manifest +V and truly hear from within, their hearing is of no spiritual benefit. Mat.13:13-23
14. As physical hearing demands a reaction either of unbelief or belief in what one hears, so it is in the spiritual realm.
15. In addition, Jesus utilized the sense of "seeing" previously to denote His own spiritual perception of the Father and by context ties these two concepts together to illustrate:

1. There is a physical reality and spiritual reality that is revealed by God, one based on external evidence and the other based on faith.
2. There will always be a reaction one way or the other under the concept of these two senses as they apply to perception, either a positive reaction or negative.
3. It is the positive reaction that is inclusive of first perceiving/understanding ("seeing and hearing") coupled with believing, which equates to obedience, which makes the spiritual realm a reality.
4. It is through physical phenomenon that the spiritual reality and revelation of God will be manifest to men. (Even Theophany in the OT was not God physically revealed only a manifestation of Him through a physical phenomenon. Joh.1:18)

1. Here, the challenge is for men through the Son, to "spiritually" hear the truth regarding His person as God-man as spoken through His humanity, and react positively by believing.
2. The consequences of their "spiritual hearing" will be evidenced through physical phenomenon that He continues to expound upon in vss.25,28.
3. That the real issue is that Jesus indeed is God is seen in the singular use of "My word".
4. While His word obviously relates to all that He has proclaimed, without the action of faith in His claim of equality with God, all peripheral explanations regarding life moot as to any benefit for the listeners.
5. He again re-emphasizes the primary theme of unity of the Son with the Father (the Godhead) as He ties His word into believing in Him who sent me.
6. This unusual difference of placing the Father as the object of faith rather than Jesus harks back to the aspect of "honor" in vs.23.
7. He is restating in a very strong way that the Father and the Son are completely unified in this matter.
8. Those who hear the word of Christ and accept it, really believe the Father who sent Him with the message of salvation.
9. One cannot believe God and not accept the message of His Son.
10. The participles of "he who hears" and "believes" do not relate to a continual action of the person, but relates to all who hear and believe through out the continuum/perpetuation of time.
11. It is the person who listens and believes the truth of His claim in time that has the present possession of eternal life.
12. That He was speaking of spiritual life in vs.21 is specifically clarified now.
13. Though eternal life cannot be physically seen, it is a Ph₂ reality and blessing that will be evidenced and has distinct Ph₃ ramifications.
14. All who have eternal life Ph₂, even if they do not exploit it in any way, will be guaranteed a niche in heaven through resurrection.
15. As He related life in a positive way in vs.21 compared to judgment as the alternative in vs.22, He places the same concepts in reverse in the final clause, and does not come into judgment, but has passed out of death into life.
16. This is to emphasize that any future act of His judging that condemns man to the Lake of Fire, is precluded/aborted because of the individual’s act of faith in time, to which is imparted eternal life.
17. This is because these individuals have "judged" themselves by accepting God’s free gift of love in its application of salvation i.e.; man has judged himself as a sinner in need of salvation. Joh.3:18-19
18. The perfect tense of metabai,nw/"has passed from one place/state to another" indicates that some point in the past (the point of faith in Christ), the believer has crossed over from the realm of spiritual death to the realm of spiritual life.
19. Beyond that, the present and existing result is that he continues to remain in the realm of spiritual life.
20. Death refers to the state of spiritual death, which all men are born into and can only be canceled through faith in God’s Son/His whole Person.
21. Men are not spiritually dead because they sin, but because the are in possession of the STA/OSN, which is genetically passed down from their father. Rom.5:12
22. Everyone who has a genetic father is born into the realm of spiritual death and darkness, where they remain until they choose to accept Jesus Christ as God’s solution to their sin problem.
23. The obvious Ph₃ ramifications will be that everyone who possesses spiritual life in this world will continue to possess life in the next through resurrection; those who are spiritually dead and perpetuate that status into eternity will die the second death through resurrection. Rev.20:6,14
24. Jesus has now provided the mechanics for one to realize fully the veracity of His claim as Messiah, which evidence again will be manifested physically for each individual in the eternal state.
25. Jesus continues to expand upon this principle evidence of "resurrection" as it relates to Himself and mankind in vss.25-29.