September Q & A Session

1. What does the Bible teach us about knowing God's will?
See: 1 Thess. 4:3, 7; 5:18; Rom. 12:1-2; 1 Pet. 4:2; 1 John 2:17; 4:9. See also 1 Cor. 10:31; Col. 3:17.

2. Why is Judas of James listed as one of the twelve disciples in Luke 6:14-16 (and Acts 1:13) but not included in the list of the twelve disciples in Mark 3:16-19? 

3. Why does Matthew (Matt. 8:28-34) say that two men were possessed in the country of the Gergesenes when Mark 5:1-20 and Luke 8:26-39 only talk about one possessed man?

4. Was the golden calf of Exodus 32 flat or three dimensional?
See Exod. 32:4 and Exod. 32:24.

5. Did Jesus carry the entire cross or just the cross beam?

Psalm 32 – Forgiven

I want to begin with a quote that I think best embodies the spirit of this psalm.

It is told of Luther that one day being asked which of all the Psalms were the best, he made answer, “Psalmi Paulini,” and when his friends pressed to know which these might be, he said, “The 32nd, the 51st, 130th, and the 143rd. For they teach that the forgiveness of our sins comes, without the law and without works, to the man who believes, and therefore I came them Pauline Psalms; and David sings,  ‘There is forgiveness with thee, that thou mayest be feared,’ this is just what Paul says, ‘God hath concluded them all in unbelief, that he might have mercy upon all.’ Rom. 9:32. Thus no man may boast of his own righteousness. That word, ‘That thou mayest be feared,’ dusts away all merit, and teaches us to uncover our heads before God, and confess gratia est, non meritum: remissio, non satisfactio; it is mere forgiveness, not merit at all.”1

What Luther meant was that the Pauline doctrine that we are so familiar with is clearly displayed in these psalms. So much so that Paul even used the 32nd psalm a basis for part of his argument for justification by faith alone in Romans 4:6-8. What a blessing it is for us to see that it was not only Paul that believed in this justification by faith but that David also believed this full heartedly by putting it the doctrine to song. David even expands upon the thought by singing of the joy of the forgiven man, contrasts it with the man who keeps his sin, displays a true confession, shows the manner of life that follows and in an invitation for praise. 

The psalm also belongs to a group of seven psalms known as penitential psalms (i.e. Pss. 6, 32, 38, 51, 102, 130 and 143). They become known as such because they were sung by the early church on Ash Wednesday.2 The 32nd psalm bears a lot of resemblance with the 51st psalm. Both share the same author and both talk about confessing sin. This has caused a lot of individuals to think that they are somehow correlate with each other. The superscription in psalm 51 states, “To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bath-sheba,” and therefore causes us to think that David is confessing for the same sin in Ps. 32, or perhaps a sequel to Ps. 51. However, David’s affair with Bathsheba is not the only time that David had needed to repent of sin in his life. 

32:title. “Maschil” appears in the superscription of 13 psalms and once in Ps. 47:17 translated as “understanding.” The word is transliterated from מַשְׂכִּיל (maśkîl) and comes from the verb שָׂכַל (śāḵal) meaning understanding in the sense of complex reasoning.3 Therefore the best we can understand for “maschil” is a musical term referring to “a skillfully constructed poem.”4 However, the verb שָׂכַל does occur in v. 8 translated as “I will instruct thee.”

32:1-2. The first two verses start with the word “Blessed” which are the Hebrew אַשְׁרֵי (ʾās̆rê) very simply meaning happy or bliss.5 The Christian life is an enigma. We deal with a lot of turmoil but at the same time it is said that we live a blessed life. How can this be? The Christian still deals with sickness and hardship just as much or even more than the rest of the world. It is because the Christian does not find his joy in “good times” but in his position in Christ. We see for David that the cause of his joy is not from being in a good situation or being prosperous but from having his transgression forgiven, sin covered and acquitted of iniquity. 

David uses three words to describe his wrong doings, i.e. transgression, sin and iniquity. Together as a whole, these words represent the entire spectrum of wrong doings. “Transgression” is from פֶּשַׁע (pes̆aʿ) meaning “a rebellion, a breach in a relationship.”6 In this context it speaks of the breach of a relationship with God due to rebellion through disobedience. This shows that the wrong action was intentional. “Sin” comes from חְַטָאָה (ḥăṭāʾâ) meaning “to miss the mark.”7 This is best illustrated in Rom. 3:23, “For all have sinned and fall short of the glory of God.” It is a failure to meet a standard, and in this case a failure to achieve the glory of God. “Iniquity” is from עָוֹן (ʿāôn) having two possible understandings based upon its etymology. The first means “to go astray,” and the second means “to twist, bend.”8 Again, David is not trying to specify his kind of sin; he trying to leave nothing out of the picture to describe his wrongful actions. 

For each of the descriptions for wrongful actions, David shows what God had done with them. “Forgiven” is from נָשָׂא (nāśāʾ) which means usually means to “lift up” showing that the sin was taken away.9 “Covered” is כָּסָה (kāsâ) meaning to conceal, hide from sight.10 There is often debate concerning how dealt with the sins of the OT saints. The Old School opinion was that God merely “covered” their sin until the Son could make the ultimate sacrifice. Yet from the context of this psalm, God removed the sin contemporaneously with the saint. The next word conveys this well. “Impute” is from חָשַׁב (ḥās̆aḇ) meaning “to reckon, account or charge.”11 The word was used in the same sense when Abraham believed the LORD and He accounted it to him for righteousness (Gen. 15:6). Now understand that David is not saying that God does something specific for each type of wrong action. David is simply using words that have a similar range of meaning to help convey the idea of total forgiveness for all kinds of wrong actions. Yet studying each of the words in detail helps us to understand how God treats sin for the repentant believer.

The last line of v. 2 ends with an exception of sorts to what was stated above. A man receive joy by being forgiven of his sin if his confession is not deceitful. Beware of the man who only says vain words only to try to rescue his own reputation. Many men will try to create a facade of penitence so that people will forget about the action and move on. A man who makes a deceitful confession is no confession at all. The man was not sorrowful about being sinful. The man was only sorrowful that he got caught in his sin and has to deal with the consequences. An absence of deceit is required in order to forgiveness to happen. The deceitful man will be easy to spot. He will return to his sin just as the dog returns to its vomit (Prov. 26:11). 

32:3-4. These verse describe the personal agony a man endures when he does not bring his sin to God. The unrepentant man is signified by keeping silent. A invisible burden grows upon a man when he keeps his a secret to himself. The knowledge of his wrong stays at the forefront of his mind. Day and night the consciousness of hidden wrongs pester the man. The man has to watch over his shoulder to make sure that no one is watching. He has to watch his actions in public to make sure there is no hint of the wrong. He has to think over his words in conversation to be sure that no one will get the wrong idea. The man has to create a separate persona to make sure that he is never identified as a man with a dark secret. 

David expresses the agony of keeping unconfessed sin by relating it to physical troubles. David compared bearing the burden of sin to the frame of the body growing old and weak. The bones, the strongest part of the body, were able to withstand the trauma. The unrepentant man anguishes in the pain of sin and cries out to complain of the situation. He may acknowledge that he is in a horrible place or that he is in bad circumstances but he will not acknowledge that his life situation was caused by his wrong actions. The sin of man caused God’s hand to become heavy upon him. We call this conviction. God leans in upon a man and causes the man to crumple under the load. God does this to teach the man that his sin is not getting him pleasure in life. Instead the man only feels guilt and remorse for his actions. Perhaps he has even hurt some people that he knew very well along the way. All of this leads to a man who is at the end of his rope. 

This comparison with the summer heat (simile) is vivid; it drains the energy and immobilizes the will to live life to the full David’s zest is not there; he was not motivated. He felt drained all the time. Basically, he was depressed, and it affected his physical energy and health. God was not allowing the psalmist to live life to the full when he was in rebellion again him, for it was God who gave him the full life to begin with.12

The man is only a mere shell of what he is supposed to be. He is only a figure that is haunted by the pain of remorse caused by his own actions.

32:5. David states that he ceased from the pain by coming unto the LORD with his sin. David shows this single action in three ways: acknowledge, not hide iniquity, and confess. This shows a progression. The man first acknowledges that his actions are sinful. He does not make excuses but instead see them as God sees them. Then the man decides to bring his wrong actions into the public. Before, he was trying to hide (כָּסַה, “covered” in v. 1) his sin; this is something that only God can truly do. Finally the man decides to confess his sin unto the LORD. The word “confession” is יָדָה (yāḏâ) meaning “to make an admission, i.e., to publicly admit to something usually a wrong of some kind.”13 

The result of the repentance was that David was able to be forgiven of his sin. The KJV states that he was forgiven the iniquity of his sin causing us to think that David was only delivered from current consequences of his sin. However, the Hebrew shows something unique.

God forgave the “iniquity of my sin” (עְַוֹן חַטָּאתִי). This could be interpreted in one of two ways. One would be to be take the two words as expressing a superlative genitive (like “king of kings or “Song of Songs”); this would stress the sinfulness of the sin. The other way, and the way I would take it, is to to define the word “iniquity” in one of its derived senses, “guilt” or “punishment.” This would mean that God took away all the effects of the sin when he took away the sin.14

The point is that God’s forgiveness removes all of the sin. Whether this be the worst of sins or the effects of the sin. 

32:6-7. David speaks of God’s deliverance for the faithful. He states that the godly should pray unto God “in a time when thou mayest be found.” The Hebrew literally reads: “in a time of finding.” David is referring back to the point in time when he was refusing to confess his sin to the LORD. David was in a season of finding or looking for an answer to his sin problem. The answer to his problem was the forgiveness of sins from God. David is instructing others to follow suit. When you find that you have grown weary from sin; seek the LORD’s forgiveness. 

The floods of great waters is a metaphor for the trouble caused by sin. The imagery is strong. David would have been familiar with seasonal downpours causing flash floods and thus damage and danger. Yet we have the opportunity to confess our sin and be rescued from the floods of life before they overtake us. We need only ask. There have been too many prideful men that have never asked for deliverance even though the flood water rise and take their life. 

“Hiding place” is סֵתֶר (sēṯer) meaning “a place of shelter and refuge as a location where one can dwell, implying protection from a danger.”15 God also preserves from trouble as well. The word “songs” is also translated as “shouts” (ESV, HCSB) and is from רֹן (rōn) meaning to give a ringing cry; “it is often used for the jubilation of great victory.”16 

32:8-9. The psalm turns toward a didactic section. The first person singular picks up in these two verses and it becomes uncertain who is doing the speaking. The LORD may be speaking because He is usually ascribed as the one that leads us in paths of righteousness. However, seeing how this psalm is so similar to psalm 51, it may be David speaking to others in need of instruction. “Then will I teach transgressors thy ways; And sinners shall be converted unto thee” (Ps. 51:13). David desires others to follow suit. He wants to share the joy he found in being forgiven of his sin. 

“I will guide thee with mine eye,” is more commonly translated, “I will counsel you with my eye upon you” (NASB, ESV). The anthropomorphism is meant to show God’s continual watchful care for the faithful.

David uses two negative examples for a person not to follow: the horse and the mule. Both of these animals have to be forced by a harness that even goes into the mouth of the animal. The reason for the extent of the harness is because the animal will not listen to instruction. The animal has to be forcibly led to where it needs to go. A person must be humble and realize that God’s instruction is the best way to live life. God knows what He is doing. Do not provoke God so that He needs to grab the harness and pull you around to where you are supposed to be. “A whip for the horse, a bridle for the ass, And a rod for the fool’s back” (Prov. 26:3). 

32:10. The familiar tones of wisdom literature continues in this verse. David contrasts what comes to the wicked against what comes to the repentant man. The wicked man will only receive sorrows for his actions. There is much irony in this. A greedy man thinks money will bring him happiness and will find that he is really enslaved to his desire to have more money. The one who trusts in the LORD though, will be surrounded by mercy/lovingkindness (חֶסֶד). The one trusts in his actions to bring joy and finds only sorrow. The other trusts in the LORD’s forgiveness of sin and finds that he is blessed/happy (v. 1 and 2) and that he is surrounded by God’s lovingkindness. The difference is where they have placed their trust. The difference is one has brought his sin to God. The one has confessed his transgressions to the LORD. 

32:11. David closes the psalm with an invitation for those who have confessed of their iniquity and have even found righteousness. The proper response after having realized that you have committed sin, that you need to make it open, it cannot be hidden, that you have confessed to God and He in turn lifts away the sin, He truly conceals the transgression, He imputes righteousness unto us, we should praise Him. Praise Him for He has made us upright in heart.

___________________________________

1. Luther’s Table Talk; qtd. in Charles H. Spurgeon, The Treasury of David: Classic Reflections on the Wisdom of the Psalms ([1851?]; repr. Peabody, MA: Hendrickson Publishers, 2011), 1:2:86.

2. Peter C. Craigie and Marvin E. Tate, Psalms 1-50, WBC, vol. 19, 2nd ed. (Nashville: Thomas Nelson, 2004), 91. 

3. TWOT, 2236. 

4. Allen P. Ross, A Commentary on the Psalms, KEL (Grand Rapids: Kregel, 2011-5), 1:703n1.

5. TWOT, 183a.

6. TWOT, 1846. 

7. TWOT, 638d.

8. Ross, A Commentary on the Psalms, 1:713n25.

9. DBLH, 5951.

10. TWOT, 1008. 

11. Ross, A Commentary on the Psalms, 1:710n20. 

12. Ibid, 713. 

13. DBLH, 3344 II. 

14. Ross, A Commentary on the Psalms, 1:715.

15. DBLH, 6260. 

16. Ross, A Commentary on the Psalms, 1:716; cf. TWOT, 2179a. 

Ps 30 – Dependence through Repentance

No notes are available for this sermon.

Ps 29 – The Voice of the LORD

We will see that ultimately this psalm is a call to worship the Lord. Again, upon closer inspection, we will see that David uses great talent in his poetry. David uses a strategy in his writing of this psalm that we saw also in psalm 8 and 19. David is going to use the beauty of God’s creation to demonstrate the glory of the Lord. In psalm 8, David used the beauty of the night sky to make us ask why God was mindful of man (Ps. 8:3-4). In Ps 19, talked about the beauty of a sunrise to demonstrate how everyman sees the glory of God (Ps. 19:1, 4-5). This time David is going to show the beauty of a thunderstorm (possibly something stronger) to demonstrate that God is deserving of praise from all creatures. 

The psalm easily breaks into three parts: vv. 1-2 is a call to worship for His holiness, vv. 3-9b describe the holiness of the Lord argued through the beauty of a thunderstorm, and vv. 9c-11 show the Lord established as Sovereign. 

David may have done something quite interesting. It appears that David borrowed from a Canaanite psalm for Baal and modified it for use with the Lord.

The Canaanite/Ugaritic aspects of the psalm formed the basis of an hypothesis presented by Ginsberg in 1935, in which he proposed that Ps 29 may originally have been a Phoenician hymn, which found its way into the Hebrew psalter after suitable modification. This basic hypothesis has been developed and modified by several scholars since 1935; many scholars now consider the evidence for the original Canaanite/Phoenician character of the psalm (it is proposed that it was originally a hymn to Baal) is “conclusive.”1

There are two main reasons for the hypothesis. The first is that the geography mentioned in the psalm is not found in Israel but north, in Lebanon—a place dominated by worship to Baal. The second reason is that, “Baal, the Canaanite weather-god, was associated with the storm, thunder and lightning. He is portrayed in Ugaritic iconography with lightning as a weapon in his hand; in the Ugaritic texts, his voice is explicitly identified with thunder.”2 The hypothesis should not worry us but rather help us to see some of David’s creativity and talent. We do something similar today when we borrow a tune and replace the original words with our own words; Weird Al Yankovic makes a living doing this. How far the hypothesis is correct is uncertain. If the hypothesis is correct, even to the fullest extent, then we should realize that David created a polemic against Baal with his own hymn. Think of it as mocking a nation in song while using the tune of the nation’s own national anthem. 

29:title. In the MT and the English translations, we only see that David’s name is listed as the author of this psalm. In the LXX, we find additional words (i.e. ἐξοδίου σκηνῆς)3 indicating that it was meant to be used at the Feast of Tabernacles. Perhaps this is due to v. 9, “And in his temple doth every one speak of his glory.” “But it is now a psalm for Pentecost, and may well have been so used in New Testament times. The Talmud prescribes it for this feast (Sopherim 18:3).”4 According to tradition, Pentecost, or the Feast of Weeks, is when Moses received the Ten Commandments on mount Sinai. I think the Talmud assigned this psalm to the day because of the scene that was observed when God’s speaking was likened to thunder and lightnings and the mountain quaked in His presence (Exod. 19:16, 18; 20:118-19; cf. Heb. 12:18-21). Perhaps David witnessed a storm and recalled the scene of mount Sinai which inspired him to write this psalm. 

29:1-2. As already stated, the first three verses serve as a call to come and worship the Lord. The first line tells us to whom the call is addressed. The word “mighty” is the Hebrew בְּנֵי אֵלִים (b^enê ʾēlim) or “sons of the mighty.” “The expression is difficult but probably means ‘sons of God,’ even though elsewhere that is written differently (בְּנֵי אְֶלֹהִים). In the Old Testament these would be angels (Job 2:1). In the Canaanite texts the expression ‘the sons of El (God)’ refers to the pantheon of the gods.”5 Therefore, David is calling all of the creatures of heaven to join in giving praise to God. 

We see the word “give” or “ascribe” is repeated three times in vv. 1-2. Two of the three times we are told to give glory unto God. It is even noted that this is “due unto his name.” The very character of God demands that we worship Him. We see this especially when Isaiah sees the Lord high and lifted up (Isa. 6:1-5). The seraphs constantly give praise to God (Rev. 4:8). All who see Him always fall prostrate before Him. They only have to look upon Him and they fall in worship. Yet David is not seeing the Lord like Isaiah did. He needs to explain that God’s character demands worship. Spurgeon noted well, “Surely men should not need so much pressing to give what is due, especially when the payment is so pleasant.”6 The unsaved is not aware that man was made to give glory to God (1 Cor. 10:31) and the saved need to be reminded on a regular basis. 

The last line of v. 2 is a little tricky to understand. The word “beauty” is the Hebrew הְַדָרָה (hăḏārâ) which can also be translated as “worship garb.”7 Hence the NASB states, “Worship the Lord in holy array.” 

Holy array is a perfectly possible translation of an expression which is literally “the splendor of holiness.” It is found also in 96:9; 110:3; 1 Chron. 16:29; 2 Chron. 20:21; and while it could be translated either way in all places, the last of them tips the balance toward the “literal” sense, understood as speaking of God’s holiness rather than man’s. Here, then, we should probably understand the line to mean “Worship the Lord for the splendor of (his) holiness”.8

Perhaps we should even see it as the Lord is arrayed in holiness. The same is observed by the seraphs in Isaiah 6:3 and Revelation 4:8. 

29:3. David now turns in vv. 3-9b to explain why God deserves praise. David is going to use a metaphor equating the voice of the Lord to thunder. Remember, David may be borrowing from a previous source but David wanted to demonstrate God’s power and therefore needs to be worshipped. David creatively uses something that every man has seen in his life. Every man has been surprised a couple of times by the effects of thunder; if not as an adult then certainly as a child. David will show these effects of thunder and lightning as the storm moves across the land. 

The fact that the voice of the Lord is over the waters may just have a simple connotation. It may just be that the storm is starting over the Mediterranean Sea.9 The other possible connotation has to do with David borrowing from the Canaanite hymn. “In the Ugaritic texts, Yam (‘sea’) is the ‘god of the mighty waters;’ yet the chaotic god, Yam, was conquered by Baal. An allusion to this mythological incident is already contained in the Song of the Sea, where the Lord is described as using ‘sea’ as tool of conquest (Exod. 15:8).”10 David is simply showing that such wonders of nature are not gods but only tools of the Lord’s power. 

29:4. David simply ascribes power and majesty to thunder as it is equated to the voice of the Lord. This will be explained in the verses to come.

29:5. We know today that it is not thunder that breaks a tree as much as it lightning. However, David is using the language of appearances. Moreover, whenever there is lightning, thunder will follow. David demonstrates the power of the voice of the Lord by explaining that it is not a weak tree that is being destroyed. The voice of the Lord destroys even the mighty cedar trees of Lebanon fall prostrate before the Lord. 

29:6. The first line of v 6 describes an earthquake. The violent shaking is like a calf skipping due to fear. What is most impressive is the object that is being shaken—Lebanon and Sirion. Lebanon is a metonymy representing a mountain range. We know this because Sirion is a mountain located in that range. Mt. Sirion is probably Mt. Hermon from Deuteronomy 3:9. The voice of the Lord is shaking the most massive object on the face of the planet. We have all experienced this when lightning strikes near us. The ground shakes. I have heard of lightning striking near hour and the window pane shatter from the thunder. This is power. “Unicorn” is from the Hebrew רְאֵם (r^eēm) which is a wild ox or aurochs. The animal is now extinct.11

29:7. The commentators are in agreement that this line is referring to lightning, “The voice of the Lord strikes with flashes of lightning.”12 The NIV states the same. This, again, brings up the imagery associated with Baal but David is still insisting that this of the Lord.

29:8. The verse corresponds with v 6. The storm shakes the wilderness as well the mountains. The location of “Kadesh” is uncertain. “This is probably Kadesh on the Orontes River in the north. The word ‘Kadesh’ designates a shrine, a holy place, and so it would be a fairly popular name for cities with temples.”13 “Kadesh” means holy as well so it may simple mean holy wilderness. 

29:9a-b. The first line has been met with some confusion. There is a desire to make the line parallel to cedars of Lebanon. Surprisingly, one could vocalize the consonants (אַילה) to be “oaks” instead of a doe. However, there is no manuscript support for “oaks” over a dear. The verb, to calve, is usually translated “to be in labor” but it could mean “to writhe” perhaps due to fear.14 There is still the possibility that there was enough fear for the doe that it cause a premature birth for the fawn but this meaning is uncertain. 

The second line of v. 9 corresponds with the cedar trees of Lebanon. Most translations have, “And strips the forests bare.”

29:9c. The conclusion after witnessing the power and the effects of the voice of the Lord should be of praise. That should certainly be the case if you are in His temple. 

29:10. The flood corresponds with the “many waters” of v. 3. The word “flood” is מַבּוּל (mǎbbûl). The word is only used 13 times in the OT and only occurs this once in the psalms. All other occurrences of מַבּוּל are found in Genesis relating to the deluge. Therefore we see that God is executing judgment and authority as He sits on His throne even in the midst of a deluge.

29:11. When God displays His power, His people receive blessing. His people receive peace. He is able to shake the mountains and He is also able to bless His children. 

If we should give to God when we only see His storms, how much more glory will we give Him when we stand before Him?

Notes

1. Peter C. Craigie and Marvin E. Tate, Psalms 1-50, Word Biblical Commentary, vol. 19, 2nd ed. (Nashville: Thomas Nelson, 2004), 244. 

2. Ibid, 247.

3. Ibid, 242n1a.

4. Derek Kidner, Psalms 1-72, Kidner Classic Commentary (1973; repr. Downers Grove, IL: InterVarsity Press, 2008), 142n87.

5. Allen P. Ross, A Commentary on the Psalms, Kregel Exegetical Library (Grand Rapids: Kregel, 2011-5), 1:656.

6. Charles H. Spurgeon, The Treasury of David: Classic Reflections on the Wisdom of the Psalms ([1851?]; repr. Peabody, MA: Hendrickson Publishers, 2011), 1:2:29. 

7. James Swanson, Dictionary of Biblical Languages with Semantic Domains: Hebrew (Old Testament) (Oak Harbor, WA: Logos Research Systems, 1997), 2079. (DBLH)

8. Kidner, Psalms 1-72, 145. 

9. Ross, A Commentary on the Psalms, 1:659.

10. Craigie and Tate, Psalms 1-50, 247.

11. DBLH, 8028.

12. Craigie’s translation of v. 7 in Craigie and Tate, Psalms 1-50, 242.

13. Ross, A Commentary on the Psalms, 1:660. 

14. Ibid, 1:660n17. 

The Fourth Sign

This sermon is preached from John 6:1-21.

The Five Witnesses

This sermon is preached from John 5:31-47.

Last Sunday morning we covered verses John 5:1-18. The scene was that Jesus had just healed a lame man. However, the healing happened on the sabbath day. It caused quite a stir amongst the rulers of the Jews that someone was working on the sabbath day (John 5:10). Jesus does not take the time to argue with the Jews. Instead, He tells them that He is God and is therefore permitted to work on the sabbath (John 5:17). Jesus, in a sense, lit a bomb by making this claim. This caused the Jews to only kill Him even more (John 5:18). 

In the evening service we saw how Jesus then goes on to explain even further that He is equal to and is God. He did this by explaining the relationship between God the Father and God the Son. Jesus claimed that He and the Father are the same in Their will and actions (John 5:19-20, 30). Jesus claimed that He and the Father are equal in power (John 5:21, 25-26). Jesus claimed that He and the Father are equal in authority (John 5:22, 27). Jesus claimed that He and the Father are equal in honor (John 5:23). The center point of the passage being that either you believe and have life or you do not believe and pass into condemnation (John 5:24). 

Introduction (5:31-32)

The keyword for this passage is witness, which comes from the Greek word μαρτυρέω (verb: to witness/testify) or μαρτυρία (noun: a witness/testimony). This word will be repeated numerous times. μαρτυρέω means to confirm or attest something on the basis of personal knowledge or belief, or to affirm in a supportive manner. A witness/μαρτυς is one who testifies in legal matters, or one who affirms or attests. Jesus is going to point other witnesses that will give a testimony to the claims that He just made; that He is equal to and is God. 

Verse 31. Do not misunderstand this verse. Jesus is not saying that if only one person speaks on a certain matter then the matter is not true. A matter can be true wether or not other people will claim to agree. For example, if only I say that I saw a rare bird the claim can be true even though I am the only one saying it. However, it will be hard to accept my claim to seeing the rare bird because I am alone in this claim. The truth is still the same. The truth only becomes more difficult to accept. We are talking the acceptance of a claim not its validity. This is explained further by Jesus Himself (John 8:14).

Verse 32. Because Jesus knows that it would hard to accept His claim to deity based upon His witness alone, He states that there is another that bares witness of Him and that the witness is true or trustworthy. Going back to the example of a rare bird, my claim to see a rare bird becomes easier to accept if my wife said that she was with me and saw it too. There is also a precedent set in the law to not make a verdict without the affirmation of two or three witnesses (Deut. 17:6; 19:15). 

The Testimony of John the Baptist (5:33-35)

Verse 33. This is a reference to John 1:19-28 when the priests and levites sent men to inquire of who John the Baptist is and what he was doing. John was correct when he said that he is not the messiah but was the voice crying in the wilderness make straight the path for the king. John explained that there was one coming that was greater than him. Even in John 1:32-34 John the Baptist said that he bore witness of the fact that the Holy Spirit came down from heaven and remained upon Jesus. This signified that Jesus was the one that he was preaching about. 

Verse 34. Jesus does not need the testimony of John in order to prove His claim to deity. The witnesses that He will appeal to are heavenly witnesses. However, the reason that Jesus mentions John is so that the Jews that were there would believe in His claims. This is further explained by the following verse. 

Verse 35. It is a little unusual for John to be called a light. Normally, John is seen as a witness to the light. Still, John the Baptist preached truth even to the people who did want to hear it and even exposed sin (Matt. 14:3-4). I think that at the time that Jesus was speaking that John the Baptist would have been arrested. He is beheaded just previous to the feeding of the five thousand in John 6:1-14. 

The Testimony of His Works (5:36)

All John the Baptist ever did was point to Jesus and say that He is greater. Jesus echoes this idea by saying that His works are a greater testimony than John the Baptist. The “works” that He is referring to would be the entirety of His earthly ministry. I talked numerous about how the miracles that are recorded in the Gospel of John are meant to point the reader to the understanding of who Jesus is. They are demonstrations of power but they are meant to point to one performing the work. The whole point being that only God could do such things. Jesus only spoke and the man was made whole. The Jews asked for a sign. Jesus told them that the only sign that they will see would be His resurrection (John 2:18-19, 20). 

The Testimony of His Father (5:37-38)

Verse 37. I talked last Sunday night about what God the Father said about His Son each time He speaks audibly from heaven. Jesus is talking about these audible pronouncements from heaven. His emphasis is that it was God that spoke these words. The first occasion that God the Father audibly spoke was at His baptism, “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt. 3:17). The Holy Spirit also descended as well in the form of a dove. The other two times that God the Father spoke audibly had not yet happened at this point in Jesus’ earthly ministry. 

Just because Jesus said that they have never heard His voice does not mean that God had never spoke. God spoke but they never heard it. It could have been that these particular men were not present at Jesus’ baptism. There is still a possibility also that they were present but they did not hear. It could be said that they did not hear because they do not believe that Jesus is sent from God. In Jewish culture, there is a very close tie to hearing a command and following through with it. They would often say that if one avoided obedience to a command, that he did not hear the command. If they had heard, they would have obeyed. 

Verse 38. This could be another reason as to why the men standing there did not hear God speak at the baptism of Jesus. They did not have His word abiding in them. They knew the word and it sat before them everyday but they did not have the word in them. They did not believe the word of God. 

The Testimony of the Scriptures (5:39-44)

Verse 39. This would have been an odd scene for a bystander to observe. They would be looking a poor man from Galilee telling the much educated Pharisees to go search the Scriptures. To put it in a modern day setting, it would look like a high school student telling off a university professor. These men made a living search out the Scriptures. “Scribes numbered the verses, words, and letter of every book. They calculated the middle word and the middle of each. They enumerated verses which contained all the letters of the alphabet, or a certain number of them.” These men have probably never felt such a great insult. 

However, if these men believed the Scriptures rather just learning the Scriptures, they would have seen that Jesus really is sent from God. There can be numerous Scripture passages from the Old Testament to point this out. He was to be born in Bethlehem (Micah 5:2). He would be of the lineage of David (2 Sam 7:12-13). He will be born of a virgin (Isa. 7:14). Herod would slaughter children to try to get to Jesus (Jer. 31:15). These are only the prophecies that have been fulfilled up until this point in His ministry. I could go on to talk so many other prophecies that talk other works that He will do, including, but not limited to His death and resurrection.

Verse 40. Jesus makes an interesting connection here. He is the completion of the Scriptures. The Law will not give you life. The Law will only point out that you are sinful. The Law will show that you are deserving of death. The Law will show that you need blood to spilled in order to atone for your sin. However, there are not enough goats, bulls and sheep in the world to atone for the sin of a single man. Only God can provide the sacrifice that is of enough value to atone for every sin committed of every man. That sacrifice was God’s Son – Jesus Christ. In Jesus is life. Jesus rescue us of what the Law condemns us of. Jesus rescues us from the condemnation that we would never be able to escape from. Jesus is life. 

Verse 41. Jesus is not receiving honor from men because they do not recognize who Jesus truly is. If they knew, they would honor Him. This also shows though that He is receiving honor from His Father. This is the best source to receive honor from. These men honor each other to make each other feel important. 

Verse 42. These men do not really love God. They instead love the idea of being recognized as a scholar of the Bible and being recognized a man that is more holy than everyone else. These men only love themselves. If they truly loved God, they would have loved His Son.

Verse 43. Jesus did not come proclaiming His own name. He called Himself the Messiah but He does bring glory to Himself. He instead make every thought of His preaching be about glorifying God. There will be other men that will call themselves to be the messiah. They will all bring glory to their own name. They will seek to put themselves in a position of authority to rule over a sovereign nation of Israel. 

Verse 44. These men seek honor from one another. They want to be praised in the temple court yards. They want to be recognized for their self righteousness. Their pride prevents them from seeking to be honored by God. When God gives honor, He honors greatly. But His honor is ofter delayed. Think of the twelve disciples. They served God but they received no honor while on earth. However, these men will judge the twelve tribes of Israel at the Day of the Lord. 

The Testimony of Moses (5:45-47)

Verse 45. This would have been a shock to these to hear Jesus say this. These men considered themselves to be most obedient to the Law compared to all other people. They would have considered Moses their spiritual father and mentor. They studied his writings through and through. Yet, it will be Moses himself that will accuse these men of not believing in his writings. They read the Torah but they fail to believe it. 

Verse 46. Moses wrote about the Messiah numerous. It started with the fact that the seed of the women would crush the head of the serpent. All the nations would be blessed from the seed of Abraham. A great prophet will come and you will need to listen to him. 

Verse 47. If the men failed to believe what Moses had written, then they would not believe what Jesus said about Himself. The reason for this is because they are the same thing. When Moses wrote about the Messiah, he was writing about Jesus. 

For some reason, the author does not tell us how the Jews responded to this discourse of Jesus that contained claims of deity. It does say in 7:1 that, “He would not walk in Jewry, because the Jews sought to kill Him.”

This sermon was preached from John 5:19-30 to Tidioute Baptist Church for the evening service.

John is going to continue with his emphasis on showing Jesus as God, the second Person of the Trinity. “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (20:31). The last two parts of that verse will be covered in this section. 

Do not forget either how I mentioned that the prologue introduced multiple themes that will be fully explained in John’s Gospel. I believe this section really explains “καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος / and the Word was with God, and the Word was God” (1:1b). There is very special kind of relationship that is being described between the first and second Persons of the Trinity in this section. Not only are they full agreement with each other, they are one in the same. 

Last time we looked at the text, we saw the Jews wanting to kill Jesus because He broke the sabbath and said He is equal with the Father. The Father works on the sabbath, so must He work on the sabbath. This will continue. Jesus does not correct the thinking of the Jews. He instead continues with their conclusion. 

Same in Will (5:19-20)

Verse 19. “Verily, verily,” is the same as saying “Truly, truly.” These are words that are used to call attention to what He is about to say. These are extremely important words. What is so important? The Son does exactly what the Father does. Why? Because the Son can do nothing of Himself. Whatever the Son wants to do, the Father wants to do as well. Whatever the Father the Son wants to do. The two work in perfect harmony together. There is no earthly analogy to use to try and explain what this looks like. The best I can come up with is a three headed creature where all three heads say exactly the same thing. They work perfectly together. They do not bicker with each other. The Son is just as much God as the Father is God. Whatever can be said of the Father can be said of the Son. They both want to do the same things. They are both God. If the Son wants to work on the sabbath, He can because the Father works on the sabbath. 

Verse 20. The Father loveth the Son. This is a very affection kind of love that is going on here. This is more than just a kind of love that cares. This is a love that is affectionate. God the Father spoke verbally three times while Jesus was on earth doing His ministry. The first time was at the baptism of Jesus and the Father said, “Thou art my beloved Son; in thee I am well pleased” (Luke 3:22). The second time was on the mountain when Jesus was transfigured before the three disciples and the Father said, “This is my beloved Son: hear Him” (Luke 9:35). The last record of the Father speaking out loud was on the day of the triumphal entry, the beginning of the passion week. “Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again” (12:27-28). Of whom else could we say that God has given glory to? Only to Jesus Christ. Only to the Son of God. Only the Messiah. 

The Father shows all things unto the Son. There is nothing that the Son that God does not know. God the Father is perfect and is all knowing. Yet this is also said of the Son as well. God, as it is put here, share the knowledge of His works. There is nothing kept by God from the Son. 

“He will show greater works than these.” Healing a lame man is nothing for God. God knit the man in his mother’s womb. God knew men before they were created. God will display His glory in much more mighty ways than this. These mighty things are acts the Son will do. Jesus will feed the multitudes with only a few fish and loaves of bread. Jesus will give sight to the blind. Jesus will make the dead live. Jesus will defeat the grave. Jesus will present Himself alive. Jesus will resurrect the dead. Jesus will establish the kingdom of God. 

Same in Power (5:21)

Verse 21. For as the Father raises the dead and quickeneth them; even so will the Son. The word, “quickeneth” is the Greek word ζωοποιεω. It comes from two Greek words, ζωος = life and ποιεω = make. The Greek word literally means to make alive; to make something become a living being. This is reminiscent of creation. God breathed life into Adam and Adam became a living being. 

The claim is however is that just like the Father is able to do this to whom He will, the Son is also able to do this to whom He will. They will both want the same people to be alive. This is also in reference to the resurrection, which will be discussed more in this section.

Same in Authority (5:22)

Verse 22. This seems like an odd statement for Jesus to be making, that the Father will not judge man. Instead it will be the Son that judges all men. However, Jesus is saying that the Father has full confidence the Son to judge all men in the same manner as the Father would desire. The Father haas given Him the authority to do that. 

Same in Honor (5:23)

Verse 23. The end result of the Son being the ultimate Judge is that He is to receive honor. No sensible man will disrespect a judge because the judge has authority to pronounce judgement upon the man. If he is smart, he will honor the judge so that his judgement will not be harsh. However, this honor is not only because He is a judge. He is to receive honor just as much as the Father is to receive honor. If you honor one, you must honor the other. If you dishonor the Son, then you will dishonor the Father or visa versa. 

Therefore… (5:24-30)

Verse 24. The person that listens to the Words of Jesus and believes in the One that Him will have life. Faith comes by hearing and hearing by the words of Christ. In order to believe on the Father, one must believe in the words of Christ. Christ always wanted them to hear His message. In order to see the Father, one must have faith. The result of having faith is life. Not just any life but life eternal spent with God. The one who does not listen to these words will end up in condemnation. This eternal life came despite the fact that you were once dead.

Verse 25. Jesus claimed that the time is now when men will hear His voice and will believe. This belief will lead men to life. John, the author, could be talking about a physical resurrection or a spiritual resurrection. A physical because it will be Jesus that will return and raise the saints. “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead” (1 Cor. 15:20-21). A spiritual resurrection because that is what it took to receive salvation. “And you hath he quickened, who were dead in trespasses and sins” and, “Even when we were dead in sins, hath quickened us together with Christ” (Eph. 2:1, 5). Jesus made us alive when He made us receive salvation. 

Verse 26. Life in Himself means that He needs no one else to make Him come alive. This is true of both the Father and the Son. Nothing made God. God made all things. God always existed. The Father always existed. The Son always existed. There is no dependence upon another being in order for God to sustain His own life. Instead, God gives life unto other creatures. Men need God continually in order for them to have life. 

Verse 27. This is repetition of verse 22. Yet there is also the emphasis that Jesus has the authority to execute the judgement. Jesus is authoritative to pronounce judgement and to execute His own judgement. 

This verse also states a reason as to why He is able to give and execute judgement. He is able to execute judgement because He is the Son of Man (cf. Dan. 7:13-14). He will be the one to receive all authority. 

Verses 28-29. Jesus is talking about a resurrection for both the righteous and the wicked (cf. Dan. 12:2). A resurrection for the righteous that will lead to receiving an incorruptible body so that we may have an eternal life with God (1 Cor. 15:51-57). A resurrection for the wicked that will lead to eternal damnation in hell (cf. Rev. 20:11-15). 

Jesus is not stating that doing good things will get you into heaven. The mark of a true believer is that he chases after righteousness. Therefore Jesus can say those who do well will enter into the resurrection of life.

Verse 30. Jesus says He can do nothing of Himself because He is one with the Father. This is why He says that He seeks the will of His Father. 

He also says this because He is constrained by His righteousness. If Jesus sees you sinful, He will judge you as sinful. God cannot lie (Tit. 1:2). The righteousness of Christ will condemn you. He is holy just as the Father is holy. They both cannot look upon that which is sinful.

Work on the Sabbath

This sermon was preached from John 5:1-18 to Tidioute Baptist Church for the morning service.

This passage of Scripture is in keeping with the verse that we have called to be the theme for this Gospel, “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (20:31). This whole narrative/chapter is meant to show specifically the Deity of Jesus Christ.

Healing the Lame (5:1-9a)

Verse 1. There is no indication as to which feast that is being celebrated here in this passage. We do know that according to Old Testament law, there were three feasts that occurred every year that required the males to be present at the temple. These feasts were the Feast of Unleavened Bread/Passover, Feast of Weeks and the Feast of Tabernacles/Booths (Deut. 16:16). Therefore, Jesus must have visited Jerusalem more times than are accounted for in the Gospels. Most speculate this was feast was to celebrate the Passover but there is no indication of such here in the text. We only know that this was the reason as to why Jesus was in Jerusalem. 

Verse 2. John explains that there is a man made body of water near the sheep gate in Jerusalem. The word “market” in the KJV translation is listed in italics because it was supplied by the translators. The word “market” is not in the Greek text. Other translators have supplied the word “gate” instead of “market” and I would have to agree that it is a better fit. There is a sheep gate that is mentioned in Nehemiah 3:1. So we know one would have existed. 

The fact that the pool has five porches allowed archaeologists in the 1890’s be able to identify its location to the northeast just outside the city. The Bethesda pool was actually two pools beside each other. There was a porch on each of the four sides and one porch between the two pools. This would explain why there were five porches instead of four.

Verse 3a. The pool of Bethesda was a common place for the sick, lame, blind and withered to gather. One of the reasons for this was because it was outside of the city. The other reason was because of a belief that one could be healed when the water was stirred up (cf. v. 7). 

Verse 3b-4. Starting from the word, “waiting,” to the end of verse 4 is a section that is missing in all manuscripts of John that were written before 400 A.D. This would give a better explanation as to why this section seems so peculiar. Some men would sometimes put a note beside the text when they were making copies of Scripture by hand. This could be one of the slim examples of when the note from a previous scribe was not differentiated from the rest of the text and was inserted into the body of the text. Some will argue the point of wether or not this verse should be in here but the evidence of it lacking in older manuscripts speaks very loudly that it should not. A good translation of the Bible will have a notation in the margin concerning this. For those who are concerned/confused, I assure you, we have not lost any Scripture. We have only gained a man’s note. God’s Word has not been ruined. His Word has still been preserved.

I therefore doubt that an angel was truly coming down to stir up the waters. The angel was merely a man’s note of what might have been a superstitious explanation for why the withered, sick, lame and blind gathered there. However, for whatever reason (possibly because of a spring), the water would occasionally be stirred up and the first man to step into the water would receive some healing from the water. Also, “Some ancient witnesses indicate that the waters of the pool were red with minerals, and thus thought to have medicinal value.” It would be doubtful that the healing was permanent which should be contrasted with Jesus described the healing as something that was final and permanent. 

Verses 5-6. Jesus passes by the pool of Bethesda on the way into the city of Jerusalem and notice one man that was lying beside the water waiting for it to be stirred. The man must have been lame. He was in this condition for thirty eight years – a long time to have to deal with an infirmity. It does not say though that he was born in this condition, or how old the man is, only the length of time that this man has suffered. 

From the text, it would appear that Jesus only healed this one man. However, it does not say that He healed only this man. John may have only written about this man because he caused a heap of trouble later on. 

Jesus asked the man if he would like to be made whole or to be healed of his lameness. This may seem silly but some men do not want help. After 38 years the man have wanted to stay in the condition he was in because he had grown accustomed to it.

Verse 7. The lame man did not recognize Jesus as man who is capable to heal a person. The lame man instead made an explanation that he has never been the first one to step into the water after it was stirred. Simply it is too hard for a lame man to beat the able bodied people to the pool. His answer to Jesus’ question then would be “Yes, can you help get to the pool before the others.”

This is a good example to show that faith of the recipient was not a necessary requirement for a miracle to be performed. This lame man had no idea that Jesus was capable of  healing him. He wanted to be healed from infirmity but he was not expecting healing from Jesus. 

Verses 8-9a. Jesus then commands the lame man to do three things that would have been impossible for him to do. He needs to get up. He needs to pick up his bed/pallet. He needs to walk. Impossible things for a lame man of 38 years. 

Yet, John stresses that immediately the man was made whole. He was instantaneously healed. This was man that laid down for 38 years unable to move, but there was no waiting period for his legs to start working again. The lame did not watch his legs become whole again. He was able to stand immediately. He was able to take up his bed immediately. He was able to walk immediately. This is truly a miracle that was done by the word of Jesus upon a man that did not know who Jesus even is. 

This miracle is what most commentators refer to as the third sign. The first sign was turning the water into wine. The second sign was the healing of the noble man’s son from a distance. More light can be shed on this by looking at Isaiah 35:4-6. 

Say to them that are of a fearful heart, Be strong, fear not: Behold, your God will come with vengeance, Even God with a recompence; He will come and save you. Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, And the tongue of the dumb sing: For in the wilderness shall waters break out, And streams in the desert.

John the Baptist began to wonder if Jesus was the Christ and Jesus answered by quoting this passage from Isaiah (Matt. 11:2-5). In Isaiah, it is God that is healing the people. Jesus is healing people because He is God. He is making the deaf hear. He is making the dumb to sing. Later, we will see that He makes the blind see. And in this passage, Jesus made the lame walk. 

Work on the Sabbath (5:9b-16)

Verse 9b. The verse division is a little poor here. “And the same day was the sabbath,” really deserves to be it’s own verse. This sets up the stage for what is about to happen. 

In order to understand why this is significant, one must understand how important the sabbath day is for the Jew, especially the pharisees. This comes form the fourth commandment.

Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it (Exod. 20:8-11).

As mentioned, the commandment is modeled after the creation week. God did not create anything more on the seventh day. This commandment is mentioned several more times in the Old Testament (Jer. 17:21, 27; Neh. 13:15-21). The sabbath was meant to be a sign of the covenant between the people of Israel and God. Disobedience to the sabbath law could result in a death penalty (Exod. 31:12-14).

The problem comes when one tries to decide what constitutes as work. There are some clear examples in the commands but sometimes it was unclear if one could do such a thing on the sabbath day. The Pharisees, then, decided to constitute what is and is not a violation of the sabbath law. Yet, they always were on the safe side. They create rules to be sure not to break the commandments. However, sometimes these rules got to be a bigger deal than the commandments themselves. Christians who enforce the wearing of skirts for girls is a good example of this. Some of the rules concerning the sabbath were ridiculous. For example, according to the Mishnah, a person was allowed to borrow material goods from his neighbor but he was not allowed to say, “Lend them to me,” because this would incur a transaction, which is work. Another example is that a man was not allowed to untie a knot because it constituted as work. The part that was to get this formerly lame man in trouble was that the pharisees said that it was work to carry something from a public place to a private place. The Old Testament law did not state this, but the pharisees elevated their rules to the same level as the law. 

Verse 10. The Jews were quick to notice the man was carrying his bed. This was a violation, in their mind, of the sabbath law. He was doing work.

Verse 11. The formerly lame man quickly tries to divert attention away from himself by telling them that the person who healed him told him to carry his bed. The formerly lame man was worried about the consequences that could fall upon him if were not able to get out of condemnation of the Jewish authorities. There was a possibility of being stoned to death.

Verse 12. The Jews missed something inquiring the formerly lame man missed something. They missed that are talking to a formerly lame man. They were more concerned about someone breaking their rules, as opposed to God’s commandments, concerning the sabbath. This goes to show how obsessed they were about their own rules. Never mind the fact that a man that was lame for 38 years is now able to walk and carry his bed. Somebody told him to break the sabbath law. They wanted to find Jesus not because He healed a man, but because He was breaking man’s rules about the sabbath.

Verse 13. The man that was healed did know who Jesus was. It states that Jesus had conveyed Himself away because of the multitude there. Jesus did not want to draw attention to Himself. The people in Jerusalem followed Him around because of the signs He performed last time He was there (2:23; cf. Mark 1:44-45; 3:12). Jesus was not there for attention or crowds. This must have prevented Jesus from having a conversation with the man so Jesus did not get the opportunity to explain Himself. 

Verse 14. Remember, there is a feast that is going on that day. That was the whole reason why Jesus came down to Jerusalem in the first place. Therefore it should be no surprise that Jesus was at the temple. It could also be that the majority of the town was at the temple for the feast. 

There is inference here that this man fell into the condition that he was in due to some sin that he was in. This is not always the case (9:2-3). We are not able to tell if a man’s poor state is due to his own sin or not. However, God does circumstances to teach us in order to conform to the image of Christ (Rom. 8:28-29). Also, ultimately, every disease, misfortune and death is due to the fact that sin came into the world (Rom 5:12). 

Verse 15. For whatever reason, the man decided to inform his inquisitors that it was Jesus that healed Him. Perhaps the Jews were still pestering him. Perhaps he was trying to avert the attention and anger of the Jews to someone else. It seems more like ratting someone out to me. It is probably for this reason that Jesus told to sin no more. Jesus knew the man to be a hard man. The best thing for the man would have been to go home and shut himself inside so he would not have to deal with the Jews again. Instead, it seems, he rats Jesus out. We never do see the man be thankful for being healed from his infirmity. 

Verse 16. Again, the Jews/Pharisees miss the point. They seek Jesus out because they want to slay Him for breaking the sabbath. This goes just how much anger the Jews must have had toward the man that was healed for carrying his bed. The Jews forget the fact that Jesus healed a man. For some reason, they do not care about a man being healed. A man breaks the rules every day. But it is not every day that a lame man is healed. 

This is the first time mentioned in this gospel that the Jews want Jesus dead. There are 21 chapters in the Gospel of John and they already want Jesus dead. They want Him dead for breaking man’s rules. 

My Father Works, So Do I (5:17-18)

Verses 17-18. Jesus’ response was that because His Father is working, He can also work on the sabbath. Jesus did not argue with them as to wether or not their rules were right in condemning the man for working on the sabbath. He dropped a bombshell on them instead. He called Himself equal with God. Jesus is equal to God, because Jesus is God.

There was an argument about wether or not God observed the sabbath day. A lot of men stated, “No, God must work on the sabbath otherwise we would cease to exist.” God did not only create the universe but He also continuously sustains the universe. He is continually working in creation to make things occur according to how we naturally expect nature to work. He put things in order and He keeps them in order. Jesus was saying because God is always working in sustaining creation, I also am allowed to work because I am God. “And he said unto them, The sabbath was made for man, and not man for the sabbath” (Mark 2:27).

The Jews understood Jesus as calling Himself equal with God. Although perhaps they did not understand at that moment that Jesus and the Father are the same God. Therefore the Jew would have considered Jesus’ words blasphemy. They did not however, take the time to find if His words were true. They should have known that the Messiah, Jesus would be God in flesh. “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, And shall call his name Immanuel” (Isa. 7:14). Immanuel means God with us.

But the Jews only want to kill Jesus all the more. Which is why it says, “After these things Jesus walked in Galilee: for He would not walk in Jewry, because the Jews sought to kill Him.”