KJVI receive not honour from men.
I receive not glory from men.
I do not accept glory from men,
glory from man I do not receive,
I do not receive glory from men,
John — Apostolic writings (New Testament).
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J O H N. CHAP. V. We have in the gospels a faithful record of all that Jesus began both to do and to teach, Acts i. 1 . These two are interwoven, because what he taught explained what he did, and what he did confirmed what he taught. Accordingly, we have in this chapter a miracle and a sermon. I. The miracle was the cure of an impotent man that had been diseased thirty-eight years, with the circumstances of that cure, ver. 1-16 . II. The sermon was Christ's vindication of himself before the sanhedrim, when he was prosecuted as a criminal for healing the man on the sabbath day, in which, 1. He asserts his authority as Messiah, and Mediator between God and man, ver. 17-29 . 2. He proves it by the testimony of his Father, of John Baptist, of his miracles, and of the scriptures of the Old Testament, and condemns the Jews for their unbelief, ver. 30-47 . The Cure at the Pool of Bethesda. 1 After this there was a feast of the Jews; and Jesus went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Jesus saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10 The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. 14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Jesus, which had made him whole. 16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. This miraculous cure is not recorded by any other of the evangelists, who confine themselves mostly to the miracles wrought in Galilee, but John relates those wrought at Jerusalem. Concerning this observe, I. The time when this cure was wrought: it was at a feast of the Jews, that is, the passover, for that was the most celebrated feast. Christ, though residing in Galilee, yet went up to Jerusalem at the feast, v. 1 . 1. Because it was an ordinance of God, which, as a subject, he would observe, being made under the law; though as a Son he might have pleaded an exemption. Thus he would teach us to attend religious assemblies. Heb. x. 25 . 2. Because it was an opportunity of good; for, (1.) there were great numbers gathered together there at that time; it was a general rendezvous, at least of all serious thinking people, from all parts of the country, besides proselytes from other nations: and Wisdom must cry in the places of concourse, Prov. i. 21 . (2.) It was to be hoped that they were in a good frame, for they came together to worship God and to spend their time in religious exercises. Now a mind inclined to devotion, and sequestering itself to the exercises of piety, lies very open to the further discoveries of divine light and love, and to it Christ will be acceptable. II. The place where this cure was wrought: at the pool of Bethesda, which had a miraculous healing virtue in it, and is here particularly described, v. 2-4 . 1. Where it was situated: At Jerusalem, by the sheep-market; epi te probatike . It might as well be rendered the sheep-cote, where the sheep were kept, or the sheep-gate, which we read of, Neh. iii. 1 , through which the sheep were brought, as the sheep-market, where they were sold. Some think it was near the temple, and, if so, it yielded a melancholy but profitable spectacle to those that went up to the temple to pray. 2. How it was called: It was a pool (a pond or bath), which is called in Hebrew, Bethesda--the house of mercy; for therein appeared much of the mercy of God to the sick and diseased. In a world of so much misery as this is, it is well that there are some Bethesdas--houses of mercy (remedies against those maladies), that the scene is not all melancholy. An alms-house, so Dr. Hammond. Dr. Lightfoot's conjecture is that this was the upper pool ( Isa. vii. 3 ), and the old pool, Isa. xxii. 11 ; that it had been used for washing from ceremonial pollutions, for convenience of which the porches were built to dress and undress in, but it was lately become medicinal. 3. How it was fitted up: It had five porches, cloisters, piazzas, or roofed walks, in which the sick lay. Thus the charity of men concurred with the mercy of God for the relief of the distressed. Nature has provided remedies, but men must provide hospitals. 4. How it was frequented with sick and cripples ( v. 3 ): In these lay a great multitude of impotent folks. How many are the afflictions of the afflicted in this world! How full of complaints are all places, and what multitudes of impotent folks! It may do us good to visit the hospitals sometimes, that we may take occasion, from the calamities of others, to thank God for our comforts. The evangelist specifies three sorts of diseased people that lay here, blind, halt, and withered or sinew--shrunk, either in one particular part, as the man with the withered hand, or all over paralytic. These are mentioned because, being least able to help themselves into the water, they lay longest waiting in the porches. Those that were sick of these bodily diseases took the pains to come far and had the patience to wait long for a cure; any of us would have done the same, and we ought to do so: but O that men were as wise for their souls, and as solicitous to get their spiritual diseases healed! We are all by nature impotent folks in spiritual things, blind, halt, and withered; but effectual provision is made for our cure if we will but observe orders. 5. What virtue it had for the cure of these impotent folks ( v. 4 ). An angel went down, and troubled the water; and whoso first stepped in was made whole. That this strange virtue in the pool was natural, or artificial rather, and was the effect of the washing of the sacrifices, which impregnated the water with I know not what healing virtue even for blind people, and that the angel was a messenger, a common person, sent down to stir the water, is altogether groundless; there was a room in the temple on purpose to wash the sacrifices in. Expositors generally agree that the virtue this pool had was supernatural. It is true the Jewish writers, who are not sparing in recounting the praises of Jerusalem, do none of them make the least mention of this healing pool, of which silence in this matter perhaps this is the reason, that it was taken for a presage of the near approach of the Messiah, and therefore those who denied him to be come industriously concealed such an indication of his coming; so that this is all the account we have of it. Observe, (1.) The preparation of the medicine by an angel, who went down into the pool, and stirred the water. Angels are God's servants, and friends to mankind; and perhaps are more active in the removing of diseases (as evil angels in the inflicting of them) than we are aware of. Raphael, the apocryphal name of an angel, signifies medicina Dei--God's physic, or physician rather. See what mean offices the holy angels condescend to, for the good of men. If we would do the will of God as the angels do it, we must think nothing below us but sin. The troubling of the water was the signal given of the descent of the angel, as the going upon the tops of the mulberry trees was to David, and then they must bestir themselves. The waters of the sanctuary are then healing when they are put in motion. Ministers must stir up the gift that is in them. When they are cold and dull in their ministrations, the waters settle, and are not apt to heal. The angel descended, to stir the water, not daily, perhaps not frequently, but at a certain season; some think, at the three solemn feasts, to grace those solemnities; or, now and then, as Infinite Wisdom saw fit. God is a free agent in dispensing his favours. (2.) The operation of the medicine: Whoever first stepped in was made whole. here is, [1.] miraculous extent of the virtue as to the diseases cured; what disease soever it was, this water cured it. Natural and artificial baths are as hurtful in some cases as they are useful in others, but this was a remedy for every malady, even for those that came from contrary causes. The power of miracles succeeds where the power of nature succumbs. [2.] A miraculous limitation of the virtue as to the persons cured: He that first stepped in had the benefit; that is, he or they that stepped in immediately were cured, not those that lingered and came in afterwards. This teaches us to observe and improve our opportunities, and to look about us, that we slip not a season which may never return. The angel stirred the waters, but left the diseased to themselves to get in. God has put virtue into the scriptures and ordinances, for he would have healed us; but, if we do not make a due improvement of them, it is our own fault, we would not be healed. Now this is all the account we have of this standing miracle; it is uncertain when it began and when it ceased. Some conjecture it began when Eliashib the high priest began the building of the wall about Jerusalem, and sanctified it with prayer; and that God testified his acceptance by putting this virtue into the adjoining pool. Some think it began now lately at Christ's birth; nay, others at his baptism. Dr. Lightfoot, finding in Josephus, Antiq. 15. 121-122, mention of a great earthquake in the seventh year of Herod, thirty years before Christ's birth, supposed, since there used to be earthquakes at the descent of angels, that then the angel first descended to stir this water. Some think it ceased with this miracle, others at Christ's death; however, it is certain it had a gracious signification. First, it was a token of God's good will to that people, and an indication that, though they had been long without prophets and miracles, yet God had not cast them off; though they were now an oppressed despised people, and many were ready to say, Where are all the wonders that our fathers told us of? God did hereby let them know that he had still a kindness for the city of their solemnities. We may hence take occasion to acknowledge with thankfulness God's power and goodness in the mineral waters, that contribute so much to the health of mankind; for God made the fountains of water, Rev. xiv. 7 . Secondly, It was a type of the Messiah, who is the fountain opened; and was intended to raise people's expectations of him who is the Sun of righteousness, that arises with healing under his wings. These waters had formerly been used for purifying, now for healing, to signify both the cleansing and curing virtue of the blood of Christ, that incomparable bath, which heals all our diseases. The waters of Siloam, which filled this pool, signified the kingdom of David, and of Christ the Son of David ( Isa. viii. 6 ); fitly therefore have they now this sovereign virtue put into them. The laver of regeneration is to us as Bethesda's pool, healing our spiritual diseases; not at certain seasons, but at all times. Whoever will, let him come. III. The patient on whom this cure was wrought ( v. 5 ): one that had been infirm thirty-eight years. 1. His disease was grievous: He had an infirmity, a weakness; he had lost the use of his limbs, at least on one side, as is usual in palsies. It is sad to have the body so disabled that, instead of being the soul's instrument, it is become, even in the affairs of this life, its burden. What reason have we to thank God for bodily strength, to use it for him, and to pity those who are his prisoners! 2. The duration of it was tedious: Thirty-eight years. He was lame longer than most live. Many are so long disabled for the offices of life that, as the psalmist complains, they seem to be made in vain; for suffering, not for service; born to be always dying. Shall we complain of one wearisome night, or one fit of illness, who perhaps for many years have scarcely known what it has been to be a day sick, when many others, better than we, have scarcely known what it has been to be a day well? Mr. Baxter's note on this passage is very affecting: "How great a mercy was it to live thirty-eight years under God's wholesome discipline! O my God," saith he, "I thank thee for the like discipline of fifty-eight years; how safe a life is this, in comparison of full prosperity and pleasure!" IV. The cure and the circumstances of it briefly related, v. 6-9 . 1. Jesus saw him lie. Observe, When Christ came up to Jerusalem he visited not the palaces, but the hospitals, which is an instance of his humility, and condescension, and tender compassion, and an indication of his great design in coming into the world, which was to seek and save the sick and wounded. There was a great multitude of poor cripples here at Bethesda, but Christ fastened his eye upon this one, and singled him out from the rest, because he was senior of the house, and in a more deplorable condition than any of the rest; and Christ delights to help the helpless, and hath mercy on whom he will have mercy. Perhaps his companions in tribulation insulted over him, because he had often been disappointed of a cure; therefore Christ took him for his patient: it is his honour to side with the weakest, and bear up those whom he sees run down. 2. He knew and considered how long he had lain in this condition. Those that have been long in affliction may comfort themselves with this, that God keeps account how long, and knows our frame. 3. He asked him, Wilt thou be made whole? A strange question to be asked one that had been so long ill. Some indeed would not be made whole, because their sores serve them to beg by and serve them for an excuse for idleness; but this poor man was as unable to go a begging as to work, yet Christ put it to him, (1.) To express his own pity and concern for him. Christ is tenderly inquisitive concerning the desires of those that are in affliction, and is willing to know what is their petition: "What shall I do for you?" (2.) To try him whether he would be beholden for a cure to him against whom the great people were so prejudiced and sought to prejudice others. (3.) To teach him to value the mercy, and to excite in him desires after it. In spiritual cases, people are not willing to be cured of their sins, are loth to part with them. If this point therefore were but gained, if people were willing to be made whole, the work were half done, for Christ is willing to heal, if we be but willing to be healed, Matt. viii. 3 . 4. The poor impotent man takes this opportunity to renew his complaint, and to set forth the misery of his case, which makes his cure the more illustrious: Sir, I have no man to put me into the pool, v. 7 . He seems to take Christ's question as an imputation of carelessness and neglect: "If thou hadst had a mind to be healed, thou wouldest have looked better to thy hits, and have got into the healing waters long before now." "No, Master," saith the poor man, "It is not for want of a good will, but of a good friend, that I am unhealed. I have done what I could to help myself, but in vain, for no one else will help me." (1.) He does not think of any other way of being cured than by these waters, and desires no other friendship than to be helped into them; therefore, when Christ cured him, his imagination or expectation could not contribute to it, for he thought of no such thing. (2.) He complains for want of friends to help him in: " I have no man, no friend to do me that kindness." One would think that some of those who had been themselves healed should have lent him a hand; but it is common for the poor to be destitute of friends; no man careth for their soul. To the sick and impotent it is as true a piece of charity to work for them as to relieve them; and thus the poor are capable of being charitable to one another, and ought to be so, though we seldom find that they are so; I speak it to their shame. (3.) He bewails his infelicity, that very often when he was coming another stepped in before him. But a step between him and a cure, and yet he continues impotent. None had the charity to say, "Your case is worse than mine, do you go in now, and I will stay till the next time;" for there is no getting over the old maxim, Every one for himself. Having been so often disappointed, he begins to despair, and now is Christ's time to come to his relief; he delights to help in desperate cases. Observe, How mildly this man speaks of the unkindness of those about him, without any peevish reflections. As we should be thankful for the least kindness, so we should be patient under the greatest contempts; and, let our resentments be ever so just, yet our expressions should ever be calm. And observe further, to his praise, that, though he had waited so long in vain, yet still he continued lying by the pool side, hoping that some time or other help would come, Hab. ii. 3 . 5. Our Lord Jesus hereupon cures him with a word speaking, though he neither asked it nor thought of it. Here is, (1.) The word he said: Rise, take up thy bed, v. 8 . [1.] He is bidden to rise and walk; a strange command to be given to an impotent man, that had been long disabled; but this divine word was to be the vehicle of a divine power; it was a command to the disease to be gone, to nature to be strong, but it is expressed as a command to him to bestir himself. He must rise and walk, that is, attempt to do it, and in the essay he should receive strength to do it. The conversion of a sinner is the cure of a chronic disease; this is ordinarily done by the word, a word of command: Arise, and walk; turn, and live; make ye a new heart; which no more supposes a power in us to do it, without the grace of God, distinguishing grace, than this supposed such a power in the impotent man. But, if he had not attempted to help himself, he had not been cured, and he must have borne the blame; yet it does not therefore follow that, when he did rise and walk, it was by his own strength; no, it was by the power of Christ, and he must have all the glory. Observe, Christ did not bid him rise and go into the waters, but rise and walk. Christ did that for us which the law could not do, and set that aside. [2.] He is bidden to take up his bed. First, To make it to appear that it was a perfect cure, and purely miraculous; for he did not recover strength by degrees, but from the extremity of weakness and impotency he suddenly stepped into the highest degree of bodily strength; so that he was able to carry as great a load as any porter that had been as long used to it as he had been disused. He, who this minute was not able to turn himself in his bed, the next minute was able to carry his bed. The man sick of the palsy ( Matt. ix. 6 ) was bidden to go to his house, but probably this man had no house to go to, the hospital was his home; therefore he is bidden to rise and walk. Secondly, It was to proclaim the cure, and make it public; for, being the sabbath day, whoever carried a burden through the streets made himself very remarkable, and every one would enquire what was the meaning of it; thereby notice of the miracle would spread, to the honour of God. Thirdly, Christ would thus witness against the tradition of the elders, which had stretched the law of the sabbath beyond its intention; and would likewise show that he was Lord of the sabbath, and had power to make what alterations he pleased about it, and to over-rule the law. Joshua, and the host of Israel, marched about Jericho on the sabbath day, when God commanded them, so did this man carry his bed, in obedience to a command. The case may be such that it may become a work of necessity, or mercy, to carry a bed on the sabbath day; but here it was more, it was a work of piety, being designed purely for the glory of God. Fourthly, He would hereby try the faith and obedience of his patient. By carrying his bed publicly, he exposed himself to the censure of the ecclesiastical court, and was liable, at least, to be scourged in the synagogue. Now, will he run the hazard of this, in obedience to Christ? Yes, he will. Those that have been healed by Christ's word should be ruled by his word, whatever it cost them. (2.) The efficacy of this word ( v. 9 ): a divine power went alone with it, and immediately he was made whole, took up his bed, and walked. [1.] He felt the power of Christ's word healing him: Immediately he was made whole. What a joyful surprise was this to the poor cripple, to find himself all of a sudden so easy, so strong, so able to help himself! What a new world was he in, in an instant! Nothing is too hard for Christ to do. [2.] He obeyed the power of Christ's word commanding him. He took up his bed and walked, and did not care who blamed him or threatened him for it. The proof of our spiritual cure is our rising and walking. Hath Christ healed our spiritual diseases? Let us go whithersoever he sends us, and take up whatever he is pleased to lay upon us, and walk before him. V. What became of the poor man after he was cured. We are here told, 1. What passed between him and the Jews who saw him carry his bed on the sabbath day; for on that day this cure was wrought, and it was the sabbath that fell within the passover week, and therefore a high day, ch. xix. 31 . Christ's work was such that he needed not make any difference between sabbath days and other days, for he was always about his Father's business; but he wrought many remarkable cures on that day, perhaps to encourage his church to expect those spiritual favours from him, in their observance of the Christian sabbath, which were typified by his miraculous cures. Now here, (1.) The Jews quarrelled with the man for carrying his bed on the sabbath day, telling him that it was not lawful, v. 10 . It does not appear whether they were magistrates, who had power to punish him, or common people, who could only inform against him; but thus far was commendable, that, while they knew not by what authority he did it, they were jealous for the honour of the sabbath, and could not unconcernedly see it profaned; like Nehemiah. Neh. xiii. 17 . (2.) The man justified himself in what he did by a warrant that would bear him out, v. 11 . "I do not do it in contempt of the law and the sabbath, but in obedience to one who, by making me whole, has given me an undeniable proof that he is greater than either. He that could work such a miracle as to make me whole no doubt might give me such a command as to carry my bed; he that could overrule the powers of nature no doubt might overrule a positive law, especially in an instance not of the essence of the law. He that was so kind as to make me whole would not be so unkind as to bid me do what is sinful." Christ, by curing another paralytic, proved his power to forgive sin, here to give law; if his pardons are valid, his edicts are so, and his miracles prove both. (3.) The Jews enquired further who it was that gave him this warrant ( v. 12 ): What man is that? Observe, How industriously they overlooked that which might be a ground of their faith in Christ. They enquire not, no, not for curiosity, "Who is it that made thee whole? " While they industriously caught at that which might be a ground of reflection upon Christ ( What man is it who said unto thee, Take up thy bed? ) they would fain subpoena the patient to be witness against his physician, and to be his betrayer. In their question, observe, [1.] They resolve to look upon Christ as a mere man: What man is that? For, though he gave ever such convincing proofs of it, they were resolved that they would never own him to be the Son of God. [2.] They resolve to look upon him as a bad man, and take it for granted that he who bade this man carry his bed, whatever divine commission he might produce, was certainly a delinquent, and as such they resolve to prosecute him. What man is that who durst give such orders? (4.) The poor man was unable to give them any account of him: He wist not who he was, v. 13 . [1.] Christ was unknown to him when he healed him. Probably he had heard of the name of Jesus, but had never seen him, and therefore could not tell that this was he. Note, Christ does many a good turn for those that know him not, Isa. xlv. 4, 5 . He enlightens, strengthens, quickens, comforts us, and we wist not who he is; nor are aware how much we receive daily by his mediation. This man, being unacquainted with Christ, could not actually believe in him for a cure; but Christ knew the dispositions of his soul, and suited his favours to them, as to the blind man in a like case, ch. ix. 36 . Our covenant and communion with God take rise, not so much from our knowledge of him, as from his knowledge of us. We know God, or, rather, are known of him, Gal. iv. 9 . [2.] For the present he kept himself unknown; for as soon as he had wrought the cure he conveyed himself away, he made himself unknown (so some read it), a multitude being in that place. This is mentioned to show, either, First, How Christ conveyed himself away--by retiring into the crowd, so as not to be distinguished from a common person. He that was the chief of ten thousand often made himself one of the throng. It is sometimes the lot of those who have by their services signalized themselves to be levelled with the multitude, and overlooked. Or Secondly, Why he conveyed himself away, because there was a multitude there, and he industriously avoided both the applause of those who would admire the miracle and cry that up, and the censure of those who would censure him as a sabbath-breaker, and run him down. Those that are active for God in their generation must expect to pass through evil report and good report; and it is wisdom as much as may be to keep out of the hearing of both; lest by the one we be exalted, and by the other depressed, above measure. Christ left the miracle to commend itself, and the man on whom it was wrought to justify it. 2. What passed between him and our Lord Jesus at their next interview, v. 14 . Observe here, (1.) Where Christ found him: in the temple, the place of public worship. In our attendance on public worship we may expect to meet with Christ, and improve our acquaintance with him. Observe, [1.] Christ went to the temple. Though he had many enemies, yet he appeared in public, because there he bore his testimony to divine institutions, and had opportunity of doing good. [2.] The man that was cured went to the temple. There Christ found him the same day, as it should seem, that he was healed; thither he straightway went, First, Because he had, by his infirmity, been so long detained thence. Perhaps he had not been there for thirty-eight years, and therefore, as soon as ever the embargo is taken off, his first visit shall be to the temple, as Hezekiah intimates his shall be ( Isa. xxxviii. 22 ): What is the sign that I shall go up to the house of the Lord? Secondly, Because he had by his recovery a good errand thither; he went up to the temple to return thanks to God for his recovery. When God has at any time restored us our health we ought to attend him with solemn praises ( Ps. cxvi. 18, 19 ), and the sooner the better, while the sense of the mercy is fresh. Thirdly, Because he had, by carrying his bed, seemed to put a contempt on the sabbath, he would thus show that he had an honour for it, and made conscience of sabbath-sanctification, in that on which the chief stress of it is laid, which is the public worship of God. Works of necessity and mercy are allowed; but when they are over we must go to the temple. (2.) What he said to him. When Christ has cured us, he has not done with us; he now applies himself to the healing of his soul, and this by the word too. [1.] He gives him a memento of his cure: Behold thou art made whole. He found himself made whole, yet Christ calls his attention to it. Behold, consider it seriously, how sudden, how strange, how cheap, how easy, the cure was: admire it; behold, and wonder: Remember it; let the impressions of it abide, and never be lost, Isa. xxxviii. 9 . [2.] He gives him a caution against sin, in consideration hereof, Being made whole, sin no more. This implies that his disease was the punishment of sin; whether of some remarkably flagrant sin, or only of sin in general, we cannot tell, but we know that sin is the procuring cause of sickness, Ps. cvii. 17, 18 . Some observe that Christ did not make mention of sin to any of his patients, except to this impotent man, and another who was in like manner diseased, Mark ii. 5 . While those chronical diseases lasted, they prevented the outward acts of many sins, and therefore watchfulness was the more necessary when the disability was removed. Christ intimates that those who are made whole, who are eased of the present sensible punishment of sin, are in danger of returning to sin when the terror and restraint are over, unless divine grace dry up the fountain. When the trouble which only dammed up the current is over, the waters will return to their old course; and therefore there is great need of watchfulness, lest after healing mercy we return again to folly. The misery we were made whole from warns us to sin no more, having felt the smart of sin; the mercy we were made whole by is an engagement upon us not to offend him who healed us. This is the voice of every providence, Go and sin no more. This man began his new life very hopefully in the temple, yet Christ saw it necessary to give him this caution; for it is common for people, when they are sick, to promise much, when newly recovered to perform something, but after awhile to forget all. [3.] He gives him warning of his danger, in case he should return to his former sinful course: Lest a worse thing come to thee. Christ, who knows all men's hearts, knew that he was one of those that must be frightened from sin. Thirty-eight years' lameness, one would think, was a thing bad enough; yet there is something worse that will come to him if he relapse into sin after God has given him such a deliverance as this, Ezra ix. 13, 14 . The hospital where he lay was a melancholy place, but hell is much more so: the doom of apostates is a worse thing than thirty-eight years' lameness. VI. Now, after this interview between Christ and his patient, observe in the two following verses , 1. The notice which the poor simple man gave to the Jews concerning Christ, v. 15 . He told them it was Jesus that had made him whole. We have reason to think that he intended this for the honour of Christ and the benefit of the Jews, little thinking that he who had so much power and goodness could have any enemies; but those who wish well to Christ's kingdom must have the wisdom of the serpent, lest they do more hurt than good with their zeal, and must not cast pearls before swine. 2. The rage and enmity of the Jews against him: Therefore did the rulers of the Jews persecute Jesus. See, (1.) How absurd and unreasonable their enmity to Christ was. Therefore, because he had made a poor sick man well, and so eased the public charge, upon which, it is likely, he had subsisted; therefore they persecuted him, because he did good in Israel. (2.) How bloody and cruel it was: They sought to slay him; nothing less than his blood, his life, would satisfy them. (3.) How it was varnished over with a colour of zeal for the honour of the sabbath; for this was the pretended crime, Because he had done these things on the sabbath day, as if that circumstance were enough to vitiate the best and most divine actions, and to render him obnoxious whose deeds were otherwise most meritorious. Thus hypocrites often cover their real enmity against the power of godliness with a pretended zeal for the form of it. Christ's Discourse with the Jews; All Judgment Committed to Christ; The Christian Charter. 17 But Jesus answered them, My Father worketh hitherto, and I work. 18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. 19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. 20 For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. 21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. 22 For the Father judgeth no man, but hath committed all judgment unto the Son: 23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. 24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27 And hath given him authority to execute judgment also, because he is the Son of man. 28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. We have here Christ's discourse upon occasion of his being accused as a sabbath-breaker, and it seems to be his vindication of himself before the sanhedrim, when he was arraigned before them: whether on the same day, or two or three days after, does not appear; probably the same day. Observe, I. The doctrine laid down, by which he justified what he did on the sabbath day ( v. 17 ): He answered them. This supposes that he had something laid to his charge: or what they suggested one to another, when they sought to slay him ( v. 16 ), he knew, and gave this reply to, My Father worketh hitherto, and I work. At other times, in answer to the like charge, he had pleaded the example of David's eating the show-bread, of the priests' slaying the sacrifices, and of the people's watering their cattle on the sabbath day; but here he goes higher and alleges the example of his Father and his divine authority; waiving all other pleas, he insists upon that which was instar omnium--equivalent to the whole, and abides by it, which he had mentioned, Matt. xii. 8 . The Son of man is Lord even of the sabbath day; but he here enlarges on it. 1. He pleads that he was the Son of God, plainly intimated in his calling God his Father; and, if so, his holiness was unquestionable and his sovereignty incontestable; and he might make what alterations he pleased of the divine law. Surely they will reverence the Son, the heir of all things. 2. That he was a worker together with God. (1.) My Father worketh hitherto. The example of God's resting on the seventh day from all his work is, in the fourth commandment, made the ground of our observing it as a sabbath or day of rest. Now God rested only from such work as he had done the six days before; otherwise he worketh hitherto, he is every day working, sabbath days and week-days, upholding and governing all the creatures, and concurring by his common providence to all the motions and operations of nature, to his own glory; therefore, when we are appointed to rest on the sabbath day, yet we are not restrained from doing that which has a direct tendency to the glory of God, as the man's carrying his bed had. (2.) I work; not only therefore I may work, like him, in doing good on sabbath days as well as other days, but I also work with him. As God created all things by Christ, so he supports and governs all by him, Heb. i. 3 . This sets what he does above all exception; he that is so great a worker must needs be an uncontrollable governor; he that does all is Lord of all, and therefore Lord of the sabbath, which particular branch of his authority he would now assert, because he was shortly to show it further, in the change of the day from the seventh to the first. II. The offence that was taken at his doctrine ( v. 18 ): The Jews sought the more to kill him. His defence was made his offence, as if by justifying himself he had made bad worse. Note, Those that will not be enlightened by the word of Christ will be enraged and exasperated by it, and nothing more vexes the enemies of Christ than his asserting his authority; see Ps. ii. 3-5 . They sought to kill him, 1. Because he had broken the sabbath; for, let him say what he would in his own justification, they are resolved, right or wrong, to find him guilty of sabbath breaking. When malice and envy sit upon the bench, reason and justice may even be silent at the bar, for whatever they can say will undoubtedly be over-ruled. 2. Not only so, but he had said also that God was his Father. Now they pretend a jealousy for God's honour, as before for the sabbath day, and charge Christ with it as a heinous crime that he made himself equal with God; and a heinous crime it had been if he had not really been so. It was the sin of Lucifer, I will be like the Most High. Now, (1.) This was justly inferred from what he said, that he was the Son of God, and that God was his Father, patera idion -- his own Father; his, so as he was no one's else. He had said that he worked with his Father, by the same authority and power, and hereby he made himself equal with God. Ecce intelligunt Judæi, quod non intelligunt Ariani--Behold, the Jews understand what the Arians do not. (2.) Yet it was unjustly imputed to him as an offence that he equalled himself with God, for he was and is God, equal with the Father ( Phil. ii. 6 ); and therefore Christ, in answer to this charge, does not except against the innuendo as strained or forced, makes out his claim and proves that he is equal with God in power and glory. III. Christ's discourse upon this occasion, which continues without interruption to the end of the chapter. In these verses he explains, and afterwards confirms, his commission, as Mediator and plenipotentiary in the treaty between God and man. And, as the honours he is hereby entitled to are such as it is not fit for any creature to receive, so the work he is hereby entrusted with is such as it is not possible for any creature to go through with, and therefore he is God, equal with the Father. 1. In general. He is one with the Father in all he does as Mediator, and there was a perfectly good understanding between them in the whole matter. It is ushered in with a solemn preface ( v. 19 ): Verily, verily, I say unto you; I the Amen, the Amen, say it. This intimates that the things declared are, (1.) Very awful and great, and such as should command the most serious attention. (2.) Very sure, and such as should command an unfeigned assent. (3.) That they are matters purely of divine revelation; things which Christ has told us, and which we could not otherwise have come to the knowledge of. Two things he saith in general concerning the Son's oneness with the Father in working:-- [1.] That the Son conforms to the Father ( v. 19 ): The Son can do nothing of himself but what he sees the Father do; for these things does the Son. The Lord Jesus, as Mediator, is First, Obedient to his Father's will; so entirely obedient that he can do nothing of himself, in the same sense as it is said, God cannot lie, cannot deny himself, which expresses the perfection of his truth, not any imperfection in his strength; so here, Christ was so entirely devoted to his Father's will that it was impossible for him in any thing to act separately. Secondly, He is observant of his Father's counsel; he can, he will, do nothing but what he sees the Father do. No man can find out the work of God, but the only-begotten Son, who lay in his bosom, sees what he does, is intimately acquainted with his purposes, and has the plan of them ever before him. What he did as Mediator, throughout his whole undertaking, was the exact transcript or counterpart of what the Father did; that is, what he designed, when he formed the plan of our redemption in his eternal counsels, and settled those measures in every thing which never could be broken, nor ever needed to be altered. It was the copy of that great original; it was Christ's faithfulness, as it was Moses's, that he did all according to the pattern shown him in the mount. This is expressed in the present tense, what he sees the Father do, for the same reason that, when he was here upon earth, it was said, He is in heaven ( ch. iii. 13 ), and is in the bosom of the Father ( ch. i. 18 ); as he was even then by his divine nature present in heaven, so the things done in heaven were present to his knowledge. What the Father did in his counsels, the Son had ever in his view, and still he had his eye upon it, as David in spirit spoke of him, I have set the Lord always before me, Ps. xvi. 8 . Thirdly, Yet he is equal with the Father in working; for what things soever the Father does these also does the Son likewise; he did the same things, not such things, but tauta , the same things; and he did them in the same manner, homoios , likewise, with the same authority, and liberty, and wisdom, the same energy and efficacy. Does the Father enact, repeal, and alter, positive laws? Does he over-rule the course of nature, know men's hearts? So does the Son. The power of the Mediator is a divine power. [2.] That the Father communicates to the Son, v. 20 . Observe, First, The inducement to it: The Father loveth the Son; he declared, This is my beloved Son. He had not only a good will to the undertaking, but an infinite complacency in the undertaker. Christ was now hated of men, one whom the nation abhorred ( Isa. xlix. 7 ); but he comforted himself with this, that his Father loved him. Secondly, The instances of it. He shows it, 1. In what he does communicate to him: He shows him all things that himself doth. The Father's measures in making and ruling the world are shown to the Son, that he may take the same measures in framing and governing the church, which work was to be a duplicate of the work of creation and providence, and it is therefore called the world to come. He shows him all things ha autos poiei -- which he does, that is, which the Son does, so it might be construed; all that the Son does is by direction from the Father; he shows him. 2. In what he will communicate; he will show him, that is, will appoint and direct him to do greater works than these. (1.) Works of greater power than the curing of the impotent man; for he should raise the dead, and should himself rise from the dead. By the power of nature, with the use of means, a disease may possibly in time be cured; but nature can never, by the use of any means, in any time raise the dead. (2.) Works of greater authority than warranting the man to carry his bed on the sabbath day. They thought this a daring attempt; but what was this to his abrogating the whole ceremonial law, and instituting new ordinances, which he would shortly do, " that you may marvel! " Now they looked upon his works with contempt and indignation, but he will shortly do that which they will look upon with amazement, Luke vii. 16 . Many are brought to marvel at Christ's works, whereby he has the honour of them, who are not brought to believe, by which they would have the benefit of them. 2. In particular. He proves his equality with the Father, by specifying some of those works which he does that are the peculiar works of God. This is enlarged upon, v. 21-30 . He does, and shall do, that which is the peculiar work of God's sovereign dominion and jurisdiction-- judging and executing judgment, v. 22-24, 27 . These two are interwoven, as being nearly connected; and what is said once is repeated and inculcated; put both together, and they will prove that Christ said not amiss when he made himself equal with God. (1.) Observe what is here said concerning the Mediator's power to raise the dead and give life. See [1.] His authority to do it ( v. 21 ): As the Father raiseth up the dead, so the Son quickeneth whom he will. First, It is God's prerogative to raise the dead, and give life, even his who first breathed into man the breath of life, and so made him a living soul; see Deut. xxxii. 30; 1 Sam. ii. 6; Ps. lxviii. 20; Rom. iv. 17 . This God had done by the prophets Elijah and Elisha, and it was a confirmation of their mission. A resurrection from the dead never lay in the common road of nature, nor ever fell within the thought of those that studied only the compass of nature's power, one of whose received axioms was point blank against it: A privatione ad habitum non datur regressus--Existence, when once extinguished, cannot be rekindled. It was therefore ridiculed at Athens as an absurd thing, Acts xvii. 32 . It is purely the work of a divine power, and the knowledge of it purely by divine revelation. This the Jews would own. Secondly, The Mediator is invested with this prerogative: He quickens whom he will; raises to life whom he pleases, and when he pleases. He does not enliven things by natural necessity, as the sun does, whose beams revive of course; but he acts as a free agent, has the dispensing of his power in his own hand, and is never either con strained, or re strained, in the use of it. As he has the power, so he has the wisdom and sovereignty, of a God; has the key of the grave and of death ( Rev. i. 18 ), not as a servant, to open and shut as he is bidden, for he has it as the key of David, which he is master of, Rev. iii. 7 . An absolute prince is described by this ( Dan. v. 19 ): Whom he would he slew or kept alive; it is true of Christ without hyperbole. [2.] His ability to do it. Therefore he has power to quicken whom he will as the Father does, because he has life in himself, as the Father has, v. 26 . First, It is certain that the Father has life in himself. Not only he is a self-existent Being, who does not derive from, or depend upon, any other ( Exod. iii. 14 ), but he is a sovereign giver of life; he has the disposal of life in himself; and of all good (for so life sometimes signifies); it is all derived from him, and dependent on him. He is to his creatures the fountain of life, and all good; author of their being and well-being; the living God, and the God of all living. Secondly, It is as certain that he has given to the Son to have life in himself. As the Father is the original of all natural life and good, being the great Creator, so the Son, as Redeemer, is the original of all spiritual life and good; is that to the church which the Father is to the world; see 1 Cor. viii. 6; Col. i. 19 . The kingdom of grace, and all the life in that kingdom, are as fully and absolutely in the hand of the Redeemer as the kingdom of providence is in the hand of the Creator; and as God, who gives being to all things, has his being of himself, so Christ, who gives life, raised himself to life by his own power, ch. x. 18 . [3.] His acting according to this authority and ability. Having life in himself, and being authorized to quicken whom he will, by virtue hereof there are, accordingly, two resurrections performed by his powerful word, both which are here spoken of:-- First, A resurrection that now is ( v. 29 ), a resurrection from the death of sin to the life of righteousness, by the power of Christ's grace. The hour is coming, and now is. It is a resurrection begun already, and further to be carried on, when the dead shall hear the voice of the Son of God. This is plainly distinguished from that in v. 28 , which speaks of the resurrection at the end of time. This says nothing, as that does, of the dead in their graces, and of all of them, and their coming forth. Now, 1. Some think this was fulfilled in those whom he miraculously raised to life, Jairus's daughter, the widow's son, and Lazarus; and it is observable that all whom Christ raised were spoken to, as, Damsel, arise; Young man, arise; Lazarus, come forth; whereas those raised under the Old Testament were raised, not by a word, but other applications, 1 Kings xvii. 21; 2 Kings iv. 34; xiii. 21 . Some understand it of those saints that rose with Christ; but we do not read of the voice of the Son of God calling them. But, 2. I rather understand it of the power of the doctrine of Christ, for the recovering and quickening of those that were dead in trespasses and sins, Eph. ii. 1 . The hour was coming when dead souls should be made alive by the preaching of the gospel, and a spirit of life from God accompanying it: na