Յովհաննէս / John - 5 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.
Adam Clarke: Commentary on the Bible - 1831
The man who had been diseased thirty-eight years healed on the Sabbath day, Joh 5:1-9. The Jews cavil, persecute Christ, and seek to kill him, because he had done this cure on the Sabbath, Joh 5:10-16. Our Lord vindicates his conduct, and shows, from the testimony of the Father, the Scriptures, John the Baptist, and his own works, that he came from God, to be the light and salvation of the world, vv. 17-39. He reproves the Jews for their obstinacy, Joh 5:40; hatred to God, Joh 5:41, Joh 5:42; pride, Joh 5:43, Joh 5:44; and disbelief of their own law, Joh 5:45-47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 5:1, Jesus on the sabbath day cures him that was diseased eight and thirty years; Joh 5:10, The Jews therefore cavil, and persecute him for it; Joh 5:17, He answers for himself, and reproves them, shewing by the testimony of his Father, Joh 5:31. of John, Joh 5:36. of his works, Joh 5:39. and of the scriptures, who he is.
5:15:1: Յետ այսորիկ տօ՛ն էր Հրէից. եւ ել Յիսուս յԵրուսաղէմ։
5. Դրանից յետոյ հրեաների տօնն էր, եւ Յիսուս Երուսաղէմ ելաւ:
5 Ասկէ յետոյ Հրէից տօնն էր։ Յիսուս Երուսաղէմ ելաւ։
Յետ այսորիկ տօն էր Հրէից, եւ ել Յիսուս յԵրուսաղէմ:

5:1: Յետ այսորիկ տօ՛ն էր Հրէից. եւ ել Յիսուս յԵրուսաղէմ։
5. Դրանից յետոյ հրեաների տօնն էր, եւ Յիսուս Երուսաղէմ ելաւ:
5 Ասկէ յետոյ Հրէից տօնն էր։ Յիսուս Երուսաղէմ ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:11: После сего был праздник Иудейский, и пришел Иисус в Иерусалим.
5:1  μετὰ ταῦτα ἦν ἑορτὴ τῶν ἰουδαίων, καὶ ἀνέβη ἰησοῦς εἰς ἱεροσόλυμα.
5:1. ΜΕΤΑ (With) ΤΑΥΤΑ (to-the-ones-these) ἦν (it-was) ἑορτὴ (a-festival) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ) καὶ (and) ἀνέβη (it-had-stepped-up,"Ἰησοῦς (an-Iesous,"εἰς (into) Ἰεροσόλυμα. (to-a-Hierosoluma)
5:1. post haec erat dies festus Iudaeorum et ascendit Iesus HierosolymisAfter these things was a festival day of the Jews: and Jesus went up to Jerusalem.
1. After these things there was a feast of the Jews; and Jesus went up to Jerusalem.
5:1. After these things, there was a feast day of the Jews, and so Jesus ascended to Jerusalem.
5:1. After this there was a feast of the Jews; and Jesus went up to Jerusalem.
After this there was a feast of the Jews; and Jesus went up to Jerusalem:

1: После сего был праздник Иудейский, и пришел Иисус в Иерусалим.
5:1  μετὰ ταῦτα ἦν ἑορτὴ τῶν ἰουδαίων, καὶ ἀνέβη ἰησοῦς εἰς ἱεροσόλυμα.
5:1. post haec erat dies festus Iudaeorum et ascendit Iesus Hierosolymis
After these things was a festival day of the Jews: and Jesus went up to Jerusalem.
5:1. After these things, there was a feast day of the Jews, and so Jesus ascended to Jerusalem.
5:1. After this there was a feast of the Jews; and Jesus went up to Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: После сего - т. е. после событий (meta tauta множ. число. Ср. meta touto - един. число в 12-м ст. 2-й главы), описанных Иоанном в 4-й гл.

Был праздник иудейский. Что это за праздник? Вероятнее всего предположить, что таким выражением Иоанн хотел обозначить праздник Кущей, как наиболее веселый и любимый в народе. Просто праздником (h eorth) называется иногда праздник Кущей и в книгах Ветхого Завета (3Цар. 8:2; Иез. 45:25; Неем. 8:14; 3Цар. 12:32) и у Иосифа Флавия (Древн. 20:9, 3; 13:13, 5). Ни о Пасхе, ни о Пятидесятнице нельзя сказать ничего подобного, - тем менее о празднике Пурим. Напр., в Ветхом Завете у 70-ти праздник 50-цы (по-арамейски - Асарта, по-еврейски - Ацерет) нигде не обозначен просто выражением праздник (h eorth). Но если Иоанн здесь имеет в виду праздник Кущей, то значит, что между прохождением Христа по Самарии в январе (4:35) и настоящим событием, случившемся в Иерусалиме в начале октября (от 15: до 22: месяца Тисри), прошло около девяти месяцев, в течение которых Господь прожил в уединении в Галилее, не посетив в предшествующую Пасху (2-ю Пасху) Иерусалим.

Пришел Иисус в Иерусалим. Господь приходит в Иерусалим один, без учеников, которые в это время, по-видимому, вернулись к своим прежним занятиям. Можно предполагать, впрочем, что Апостол Иоанн, у которого была возможность прибыть с Господом в Иерусалим, не оставлял своего Учителя и в это пребывание Христа в Иерусалим. Иначе откуда он мог бы заимствовать речь Христа, сказанную по поводу исцеления расслабленного? (Предположение Эдершейма, что Христос Сам впоследствии передал ее содержание Иоанну, неправдоподобно: в Евангелиях нет нигде ни малейшего указания на такой способ ознакомления Матфея и Иоанна с речами Христа).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.
Adam Clarke: Commentary on the Bible - 1831
5:1: A feast - This is generally supposed, by the best critics, to have been the feast of the passover, which was the most eminent feast among the Jews. In several excellent MSS. the article is added, ἡ ἑορτη, The feast, the grand, the principal festival. Petavius supposes that the feast of Purim, or lots, is here meant; and one MS. reads ἡ σκηνοπηγια, the feast of Tabernacles. Several of the primitive fathers believe Pentecost to be intended; and they are followed by many of the moderns, because, in Joh 7:2, mention is made of the feast of Tabernacles, which followed Pentecost, and was about the latter end of our September; and, in Joh 10:22, mention is made of the feast of Dedication, which was held about the latter end of November. See Bp. Pearce. See Joh 10:22.
Calmet, however, argues that there is no other feast with which all the circumstances marked here so well agree as with the passover; and Bp. Newcome, who is of Calmet's opinion, thinks Bp. Pearce's argument concerning the succession of the feasts to be inconclusive; because it is assumed, not proved, that the three feasts which he mentions above must have happened in the same year. See much on the same subject in Bp. Newcome's notes to his Harmony, p. 15, etc.
Lightfoot has observed, that the other evangelists speak very sparingly of our Lord's acts in Judea. They mention nothing of the passovers, from our Lord's baptism till his death, excepting the very last: but John points at them all. The first he speaks of, Joh 2:13; the third, Joh 6:4; the fourth, Joh 13:1; and the second in this place: for although he does not call it the passover, but a feast in general, yet the circumstances agree best with this feast; and our Lord's words, Joh 4:35, seem to cast light on this subject. See the note there.
Albert Barnes: Notes on the Bible - 1834
5:1: A feast - Probably the Passover, though it is not certain. There were two other feasts - the Pentecost and the Feast of Tabernacles - at which all the males were required to be present, and it might have been one of them. It is of no consequence, however, which of them is intended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Joh 2:13; Exo 23:14-17, Exo 34:23; Lev 23:2-4; Deu 16:16; Mat 3:15; Gal 4:4
John Gill
5:1 After this there was a feast of the Jews,.... After Christ had been in Samaria, which was four months ago, Jn 4:35, and had been in Galilee for that time, and had cured the nobleman's son, and had done other mighty works, the time came on for one of the three festivals of the Jews; either the feast of Pentecost, as some think; or as others, the feast of tabernacles; or rather, the feast of the passover, so called, in Jn 4:45 since John is very particular, in giving an account of the several passovers, in Christ's ministry:
and Jesus went up to Jerusalem; according to the law of God, which obliged all the males to appear there at that time; and to show his compliance with it, and obedience to it, whom it became to fulfil all righteousness; and this he did also, that he might have an opportunity of discoursing, and doing his miracles before all the people, which came at this time, from the several parts of the land.
John Wesley
5:1 A feast - Pentecost.
Robert Jamieson, A. R. Fausset and David Brown
5:1 THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
a feast of the Jews--What feast? No question has more divided the Harmonists of the Gospels, and the duration of our Lord's ministry may be said to hinge on it. For if, as the majority have thought (until of late years) it was a Passover, His ministry lasted three and a half years; if not, probably a year less. Those who are dissatisfied with the Passover-view all differ among themselves what other feast it was, and some of the most acute think there are no grounds for deciding. In our judgment the evidence is in favor of its being a Passover, but the reasons cannot be stated here.
5:25:2: Եւ էր յԵրուսաղէմ ՚ի Պրոբատիկէ աւազանին՝ որ կոչէր Եբրայեցերէն Բեթհեզդա, հի՛նգ սրահ[1673]։ [1673] Ոմանք. ՚Ի Պրոպատիկէ։
2. Եւ Երուսաղէմում, Ոչխարների աւազանի մօտ մի տեղ կար, որ եբրայերէն անուանւում էր Բեթհեզդա՝ հինգ սրահներով,
2 Երուսաղէմի մէջ Ոչխարներու դրանը քով աւազան մը կար, որ Եբրայեցերէն Բեթհեզդա կը կոչուէր, որ հինգ սրահ ունէր։
Եւ [14]էր յԵրուսաղէմ ի Պրոբատիկէ [15]աւազանին, որ կոչէր Եբրայեցերէն Բեթհեզդա, [16]հինգ սրահ:

5:2: Եւ էր յԵրուսաղէմ ՚ի Պրոբատիկէ աւազանին՝ որ կոչէր Եբրայեցերէն Բեթհեզդա, հի՛նգ սրահ[1673]։
[1673] Ոմանք. ՚Ի Պրոպատիկէ։
2. Եւ Երուսաղէմում, Ոչխարների աւազանի մօտ մի տեղ կար, որ եբրայերէն անուանւում էր Բեթհեզդա՝ հինգ սրահներով,
2 Երուսաղէմի մէջ Ոչխարներու դրանը քով աւազան մը կար, որ Եբրայեցերէն Բեթհեզդա կը կոչուէր, որ հինգ սրահ ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: Есть же в Иерусалиме у Овечьих [ворот] купальня, называемая по-еврейски Вифезда, при которой было пять крытых ходов.
5:2  ἔστιν δὲ ἐν τοῖς ἱεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα ἡ ἐπιλεγομένη ἑβραϊστὶ βηθζαθά, πέντε στοὰς ἔχουσα.
5:2. Ἔστιν (It-be) δὲ (moreover) ἐν (in) τοῖς (unto-the-ones) Ἰεροσολύμοις (unto-Hierosoluma') ἐπὶ (upon) τῇ (unto-the-one) προβατικῇ (unto-stepped-before-belonged-of) κολυμβήθρα (a-swimming-structure,"ἡ (the-one) ἐπιλεγομένη (being-forthed-upon) Ἐβραϊστὶ (unto-Hebrew) Βηθζαθά, (a-Bethzatha,"πέντε (to-five) στοὰς (to-standnesses) ἔχουσα: (holding)
5:2. est autem Hierosolymis super Probatica piscina quae cognominatur hebraice Bethsaida quinque porticus habensNow there is at Jerusalem a pond, called Probatica, which in Hebrew is named Bethsaida, having five porches.
2. Now there is in Jerusalem by the sheep a pool, which is called in Hebrew Bethesda, having five porches.
5:2. Now at Jerusalem is the Pool of Evidence, which in Hebrew is known as the Place of Mercy; it has five porticos.
5:2. Now there is at Jerusalem by the sheep [market] a pool, which is called in the Hebrew tongue Bethesda, having five porches.
Now there is at Jerusalem by the sheep [market] a pool, which is called in the Hebrew tongue Bethesda, having five porches:

2: Есть же в Иерусалиме у Овечьих [ворот] купальня, называемая по-еврейски Вифезда, при которой было пять крытых ходов.
5:2  ἔστιν δὲ ἐν τοῖς ἱεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα ἡ ἐπιλεγομένη ἑβραϊστὶ βηθζαθά, πέντε στοὰς ἔχουσα.
5:2. est autem Hierosolymis super Probatica piscina quae cognominatur hebraice Bethsaida quinque porticus habens
Now there is at Jerusalem a pond, called Probatica, which in Hebrew is named Bethsaida, having five porches.
5:2. Now at Jerusalem is the Pool of Evidence, which in Hebrew is known as the Place of Mercy; it has five porticos.
5:2. Now there is at Jerusalem by the sheep [market] a pool, which is called in the Hebrew tongue Bethesda, having five porches.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Около Овечьих ворот (Неем. 3:32; 12:39), которые находились в северной части стены, [о расположении ворот см. прим. ред. ниже] существовала купальня или пруд с пятью крытыми ходами, в которых лежали больные. Эта купальня называлась по-еврейски (правильнее: по-арамейски) Вифезда (Beth-Chesdah), т. е. "дом милости", "милосердой любви". Когда Иоанн писал свое Евангелие, купальня эта еще существовала (он говорит: есть). Опустошение, произведенное в Иерусалиме Титом в 70-м году, очевидно, было вовсе не так ужасно, как изображает его Иосиф Флавий (Иудейская война 7:1, 1) и известные раньше места и остатки зданий еще можно было найти в городе. Евсевий Кесарийский говорит, что в 70-м году погибла только половина Иерусалима (Demonstr. 6:18, 10; ср. Церк. Ист. 4: 23, 18). В беседе, приписываемой святому Афанасию, говорится, что означенная купальня существовала и тогда, в 4-м веке (ed. Montfauc. 2:70; Ср. статью Полянского "о Вифезде" в сообщениях Палестинского Общества за 1910: г.).
Adam Clarke: Commentary on the Bible - 1831
5:2: There Is - This is thought by some to be a proof that John wrote his Gospel before the destruction of Jerusalem; and that the pool and its porticoes were still remaining. Though there can be little doubt that Jerusalem was destroyed many years before John wrote, yet this does not necessarily imply that the pool and its porticoes must have been destroyed too. It, or something in its place, is shown to travelers to the present day. See Maundrell's Jour. p. 108. But instead of εϚι, Is, both the Syriac, all the Arabic, Persic, Armenian, and Nonnus, read ην, Was; which is to me some proof that it did not exist when these versions were made, and that the pool which is shown now is not the original.
By the sheep market - Rather, gate: see Neh 3:1, Neh 3:32; Neh 12:39. This was in all probability the gate through which the sheep were brought which were offered in sacrifice in the temple.
A pool - Bp. Pearce thinks the word κολυμβηθρα should be translated bath, and that this place was built for the purpose of bathing and swimming in. He observes that κολυμβᾳν signifies to swim, in Act 27:43. In proof of this, he cites three of the old Itala, which have natatoria, a bathing or swimming place.
Bethesda - This word is variously written in the MSS. and versions: Bezatha - Bethzatha - Betzetha - Belzetha - Belzatha - Berzeta; and many have Bethsaida. But the former reading is the genuine one. Bethesda, or according to the Hebrew ביתחסדה Bethchasdah, signifies literally, the house of mercy. It got this name probably from the cures which God mercifully performed there. It is likely the porticoes were built for the more convenient reception of the poor and distressed, who came hither to be healed. It does not appear that any person was obliged to pay man for what the mercy of God freely gave. Wicked as the Jewish people were, they never thought of levying a tax on the poor and afflicted, for the cures they received in these healing waters. How is it that a well-regulated state, such as that of Great Britain, can ever permit individuals or corporations to enrich themselves at the expense of God's mercy, manifested in the sanative waters of Bristol, Bath, Buxton, etc.? Should not the accommodations be raised at the expense of the public, that the poor might enjoy without cost, which they are incapable of defraying, the great blessing which the God of nature has bestowed on such waters? In most of those places there is a profession that the poor may drink and bathe gratis; but it is little better than a pretense, and the regulations relative to this point render the whole nearly inefficient. However, some good is done.
Albert Barnes: Notes on the Bible - 1834
5:2: The sheep-market - This might have been rendered the "sheep-gate," or the gate through which the sheep were taken into the city for sacrifice. The marginal rendering is "gate," and the word "market" is not in the original, nor is a "sheep-market" mentioned in the Scriptures or in any of the Jewish writings. A "sheep-gate" is repeatedly mentioned by Nehemiah Neh 3:1, Neh 3:32; Neh 12:39, being that by which sheep and oxen were brought into the city. As these were brought mainly for sacrifice, the gate was doubtless near the temple, and near the present place which is shown as the pool of Bethesda.
A pool - This word may either mean a small lake or pond in which one can swim, or a place for fish, or any waters collected for bathing or washing.
Hebrew tongue - Hebrew language. The language then spoken, which did not differ essentially from the ancient Hebrew.
Bethesda - The house of mercy. It was so called on account of its strong healing properties - the property of restoring health to the sick and infirm.
Five porches - The word "porch" commonly means a covered place surrounding a building, in which people can walk or sit in hot or wet weather. Here it probably means that there were five covered places, or apartments, in which the sick could remain, from each one of which they could have access to the water. This "pool" is thus described by Professor Hackett ("Illustrations of Scripture," pp. 291, 292): "Just to the east of the Turkish garrison, and under the northern wall of the mosque, is a deep excavation, supposed by many to be the ancient pool of Bethesda, into which the sick descended after the troubling of the water, and were healed, Joh 5:1 ff. It is 360 feet long, 130 feet wide, and 75 deep. The evangelist says that this pool was near the sheep-gate, as the Greek probably signifies, rather than sheep-market, as rendered in the English version. That gate, according to Neh 3:1 ff, was on the north side of the temple, and hence, the situation of this reservoir would agree with that of Bethesda. The present name, Birket Israil, Pool of Israil, indicates the opinion of the native inhabitants in regard to the object of the excavation. The general opinion of the most accurate travelers is that the so-called pool was originally part of a trench or fosse which protected the temple on the north.
Though it contains no water at present except a little which trickles through the stones at the west end, it has evidently been used at some period as a reservoir. It is lined with cement, and adapted in other respects to hold water." Dr. Robinson established by personal inspection the fact of the subterranean connection of the pool of "Siloam" with the "Fountain of the Virgin," and made it probable that the fountain under the mosque of Omar is connected with them. This spring is, as he himself witnessed, an "intermittent" one, and there "may" have been some artificially constructed basin in connection with this spring to which was given the name of "Bethesda." He supposes, however, that there is not the slightest evidence that the place or reservoir now pointed out as "Bethesda" was the Bethesda of the New Testament (Bib. Res., i. 501, 506, 509). In the time of Sandys (1611) the spring was found running, but in small quantities; in the time of Maundrell (1697) the stream did not run. Probably in his time, as now, the water which had formerly filtered through the rocks was dammed up by the rubbish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: market: or, gate, Neh 3:1, Neh 12:39
pool: Isa 22:9, Isa 22:11
Bethesda: The supposed remains of the pool of Bethesda are situated on the east of Jerusalem, contiguous on one side to St. Stephen's gate, and on the other to the area of the temple. Maundrell states that, "it is 120 paces long, and forty broad, and at least eight deep, but void of water. At its west end it discovers some old arches, now damned up. These some will have to be porches, in which sat that multitude of lame, halt, and blind. But it is not likely, for instead of five, there are but three.
Geneva 1599
5:2 (1) Now there is at Jerusalem by the sheep [market] a (a) pool, which is called in the Hebrew tongue (b) Bethesda, having five porches.
(1) There is no disease so old which Christ cannot heal.
(a) Of which cattle drank, and used to be plunged in, since there was a great abundance of water at Jerusalem.
(b) That is to say, the house of pouring out, because a great abundance of water was poured out into that place.
John Gill
5:2 Now there is at Jerusalem by the sheep market,.... The word "market" is not in the text, and of such a market, no account is given in the Scripture, nor in the Jewish writings; and besides, in our Lord's time, sheep and oxen were sold in the temple; rather therefore this signifies, the sheep gate, of which mention is made, in Neh 3:1, through which the sheep were brought into the city, to the temple.
A pool. The Vulgate Latin and Ethiopic versions read, "there is at Jerusalem a sheep pool"; and so it is interpreted in the Arabic version, and Jerom calls it the "cattle pool" (f). The Targumist on Jer 31:39 speaks of a pool called , "the calf", or "heifer pool", as Dr. Lightfoot renders it; though the translations of it, both in the London Polyglott, and in the king of Spain's Bible, interpret it "the round pool". This pool of Bethesda, is thought by some, to be the same which the Jews call the great pool in Jerusalem; they say (g),
"between Hebron and Jerusalem, is the fountain Etham, from whence the waters come by way of pipes, unto the great pool, which is in Jerusalem.''
And R. Benjamin (h) speaks of a pool, which is to be seen to this day, where the ancients slew their sacrifices, and all the Jews write their names on the wall: and some think it was so called, because the sheep that were offered in sacrifice, were there washed; which must be either before, or after they were slain; not before, for it was not required that what was to be slain for sacrifice should be washed first; and afterwards, only the entrails of a beast were washed; and for this there was a particular place in the temple, called "the washing room"; where, they say (i), they washed the inwards of the holy sacrifices. This pool here, therefore, seems rather, as Dr. Lightfoot observes, to have been a bath for unclean persons; and having this miraculous virtue hereafter spoken of, diseased persons only, at certain times, had recourse to it. The Syriac and Persic versions call it, "a place of a baptistery"; and both leave out the clause, "by the sheep market", or "gate": it is not easy to say where and what it was:
which is called in the Hebrew tongue, Bethesda; which signifies, according to the Syriac, Arabic, and Persic versions, "an house of mercy", or "grace", or "goodness"; because many miserable objects here received mercy, and a cure. Hegesippus (k) speaks of a Bethesda, which Cestius the Roman general entered into, and burnt; and which, according to him, seems to be without Jerusalem, and so not the place here spoken of; and besides, this is called a pool, though the buildings about it doubtless went by the same name. The Vulgate Latin and Ethiopic versions read Bethsaida, very wrongly; and it is called by Tertullian (l) the pool of Bethsaida. The Hebrew tongue here mentioned is , "the language of those beyond the river" (m), i.e. the river Euphrates; which is the Chaldee language, as distinct from the Assyrian language, which is called the holy and blessed language; the former is what the Cuthites, or Samaritans used; the latter, that in which the book of the law was written (n).
Having five porches; or cloistered walks, which were very convenient for the diseased, which lay here for a cure, so Nonnus: Athanasius (o) speaks of the pool itself, as in being, though the buildings round about lay in ruins in his time; and (p) Daviler observes, there are still remaining five arches of the "portico", and part of the basin. Now this place may be an emblem of the means of grace, the ministry of the word, and ordinances: the house of God, where the Gospel is preached, may be called a Bethesda, an house of mercy; since here the free, sovereign, rich, and abundant grace and mercy of God, through Christ, is proclaimed, as the ground and foundation of a sinner's hope; the mercy of God, as it is displayed in the covenant of grace, in the mission of Christ, and redemption by him, in regeneration, and in the forgiveness of sin, and indeed, in the whole of salvation, from first to last, is here held forth for the relief of distressed minds: and this Bethesda being a pool, some of the ancients have thought, it was an emblem of, and prefigured the ordinance of baptism; and that the miraculous virtue in it, was put into it, to give honour and credit to that ordinance, shortly to be administered: but as that is not the means of regeneration and conversion, or of a cure or cleansing, but pre-requires them; rather it might be a symbol of the fountain of Christ's blood, opened for polluted sinners to wash in, and which cleanses from all sin, and cures all diseases; and this is opened in the house of mercy, and by the ministry of the word: or rather, best of all, the Gospel itself, and the ministration of it, mass be signified; which is sometimes compared to waters, and a fountain of them; see Is 4:1 Joel 3:18; and whereas this pool was in Jerusalem, and that so often designs the church of Christ under the Gospel dispensation, it may fitly represent the ministry of the word there: and it being near the sheep-market, or gate, or a sheep-pool, may not be without its significancy; and may lead us to observe, that near where Christ's sheep are, which the Father has given him, and he has died for, and must bring in, he fixes his word and ordinances, in order to gather them in: and inasmuch as there were five porches, or cloistered walks, leading unto, or adjoining to this place, it has been thought by some of the ancients, that the law, as lying in the five books of Moses, may be intended by them; for under the law, and under a work of it, men are, before they come into the light and liberty, and comfort of the Gospel; and as the people which lay in these porches, received no cure there, so there are no relief, peace, joy, life, and salvation, by the law of works.
(f) De Locis Hebraicis, p. 89. L. Tom. III. (g) Cippi Hebraici, p. 10. (h) Itinerar. p. 43. (i) Misn. Middot, c. 5. sect. 2. Maimon. Beth Habbechira, c. 5. sect. 17. (k) De Excidio, l. 2. c. 15. (l) Adv. Judaeos, c. 13. (m) De Semente, p. 345. Tom. I. (n) In Chambers' Dictionary, in the word "Piscina". (o) Vid. Gloss. in T. Bab. Sabbat, fol. 115. 1. Megilla, fol. 18. 2. & Sanhedrin, fol. 21. 2. (p) Maimon. & Bartenora in Misn. Yadaim, c. 4. sect. 5. Vid. Gloss. in T. Bab. Megillia, fol. 8. 2.
John Wesley
5:2 There is in Jerusalem - Hence it appears, that St. John wrote his Gospel before Jerusalem was destroyed: it is supposed about thirty years after the ascension. Having five porticos - Built for the use of the sick. Probably the basin had five sides! Bethesda signifies the house of mercy.
Robert Jamieson, A. R. Fausset and David Brown
5:2 sheep market--The supplement should be (as in Margin) "sheep [gate]," mentioned in Neh 3:1, Neh 3:32.
Bethesda--that is, "house (place) of mercy," from the cures wrought there.
five porches--for shelter to the patients.
5:35:3: Յորս անկեալ դնէր բազմութիւն յոյժ հիւանդաց, կուրա՛ց կաղա՛ց գօսացելո՛ց, որ ա՛կն ունէին ջրոցն յուզելոյ[1674]։ [1674] Ոմանք. Ջուրցն յուզելոց։
3. որոնց մէջ պառկած էր մի մեծ բազմութիւն հիւանդների, կոյրերի, կաղերի եւ գօսացածների, որոնք սպասում էին ջրերի խառնուելուն:
3 Ասոնց մէջ խիստ շատ հիւանդներ պառկած էին՝ կոյրեր, կաղեր, չորցածներ՝ որոնք կը սպասէին ջուրին խառնուելուն,
Յորս անկեալ դնէր բազմութիւն յոյժ հիւանդաց` կուրաց, կաղաց, գօսացելոց, [17]որ ակն ունէին ջրոցն յուզելոյ:

5:3: Յորս անկեալ դնէր բազմութիւն յոյժ հիւանդաց, կուրա՛ց կաղա՛ց գօսացելո՛ց, որ ա՛կն ունէին ջրոցն յուզելոյ[1674]։
[1674] Ոմանք. Ջուրցն յուզելոց։
3. որոնց մէջ պառկած էր մի մեծ բազմութիւն հիւանդների, կոյրերի, կաղերի եւ գօսացածների, որոնք սպասում էին ջրերի խառնուելուն:
3 Ասոնց մէջ խիստ շատ հիւանդներ պառկած էին՝ կոյրեր, կաղեր, չորցածներ՝ որոնք կը սպասէին ջուրին խառնուելուն,
zohrab-1805▾ eastern-1994▾ western am▾
5:33: В них лежало великое множество больных, слепых, хромых, иссохших, ожидающих движения воды,
5:3  ἐν ταύταις κατέκειτο πλῆθος τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν.
5:3. ἐν (In) ταύταις (unto-the-ones-these) κατέκειτο ( it-was-situating-down ) πλῆθος (a-repletion) τῶν (of-the-ones) ἀσθενούντων , ( of-un-vigoring-unto ," τυφλῶν , ( of-blind ," χωλῶν , ( of-lame ," ξηρῶν . ( of-dried )
5:3. in his iacebat multitudo magna languentium caecorum claudorum aridorum expectantium aquae motumIn these lay a great multitude of sick, of blind, of lame, of withered: waiting for the moving of the water.
3. In these lay a multitude of them that were sick, blind, halt, withered.
5:3. Along these lay a great multitude of the sick, the blind, the lame, and the withered, waiting for the movement of the water.
5:3. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.
In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water:

3: В них лежало великое множество больных, слепых, хромых, иссохших, ожидающих движения воды,
5:3  ἐν ταύταις κατέκειτο πλῆθος τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν.
5:3. in his iacebat multitudo magna languentium caecorum claudorum aridorum expectantium aquae motum
In these lay a great multitude of sick, of blind, of lame, of withered: waiting for the moving of the water.
5:3. Along these lay a great multitude of the sick, the blind, the lame, and the withered, waiting for the movement of the water.
5:3. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: - 4: Здесь описывается чудо, совершавшееся в купальне над теми больными, которые успевали окунуться в воду тотчас после того, когда ее возмущал сходивший по временам Ангел. Новейшие издатели евангельского текста, однако, из обоих этих стихов делают только один, оставляя слова: "в них (т. е. в крытых ходах или галереях) лежало великое множество больных, слепых, хромых, иссохших".

Кодекс александрийский, Иоанн Златоуст, Кирилл Александрийский, и почти все латинские церковные писатели, Вульгата, Коптский перевод, имеют у себя слова 4-го стиха. Что же касается того, как сам евангелист относился к народному верованию в чудодейственную силу воды этой купальни, об этом нельзя сказать ничего определенного. По-видимому, он просто сообщает здесь воззрение, которое существовало в его время у иудеев, которые обычно видели в необыкновенных и непонятных им явлениях природы действия небесных духов, имевших в своем ведении ту или другую область или стихию природы. В Апокалипсисе также упоминается об Ангеле вод (16:5), и это обстоятельство подает повод предположить, что и сам Иоанн не был чужд общеиудейскому представлению о существовании особых Ангелов, действующих на людей посредством разных стихий природы. И мысль эта в общем согласна с верой в бытие божественного промысла, тем более, что евангелист говорит, что это действие Ангела на воду совершалось не регулярно в известные сроки, а через довольно неопределенные промежутки времени (по временам - выражение неопределенное, которое именно обозначает неодинаковые промежутки между схождениями Ангела, что и обозначено словом (kata kairon).
Adam Clarke: Commentary on the Bible - 1831
5:3: Blind, halt, withered - To these the Codex Bezae, three copies of the Itala, and both the Persic, add παραλυτικων, paralytic; but they are probably included among the withered.
Waiting for the moving of the water - This clause, with the whole of the fourth verse, is wanting in some MSS. and versions; but I think there is no sufficient evidence against their authenticity. Griesbach seems to be of the same opinion; for though he has marked the whole passage with the notes of doubtfulness, yet he has left it in the text. Some have imagined that the sanative virtue was communicated to the waters by washing in them the entrails of the beasts which were offered in sacrifice; and that the angel meant no more than merely a man sent to stir up from the bottom this corrupt sediment, which, being distributed through the water, the pores of the person who bathed in it were penetrated by this matter, and his disorder repelled! But this is a miserable shift to get rid of the power and goodness of God, built on the merest conjectures, self-contradictory, and every way as unlikely as it is insupportable. It has never yet been satisfactorily proved that the sacrifices were ever washed; and, could even this be proved, who can show that they were washed in the pool of Bethesda? These waters healed a man in a moment of whatsoever disease he had. Now, there is no one cause under heaven that can do this. Had only one kind of disorders been cured here, there might have been some countenance for this deistical conjecture - but this is not the case; and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God, or take the desperate flight of an infidel, and thus get rid of the passage altogether.
Albert Barnes: Notes on the Bible - 1834
5:3: Impotent folk - Sick people; or people who were weak and feeble by long disease. The word means those who were "feeble" rather than those who were afflicted with "acute" disease.
Halt - Lame.
Withered - Those who were afflicted with one form of the palsy that withered or dried up the part affected. See the notes at Mat 4:24.
Moving of the water - It appears that this pool had medicinal properties only when it was "agitated" or "stirred." It is probable that at regular times or intervals the fountain put forth an unusual quantity of water, or water of special properties, and that "about" these times the people assembled in multitudes who were to be healed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: of blind: Mat 15:30; Luk 7:22
withered: Kg1 13:4; Zac 11:17; Mar 3:1-4
waiting: Pro 8:34; Lam 3:26; Rom 8:25; Jam 5:7
John Gill
5:3 In these lay a great multitude of impotent folk,.... Sick and weak persons; who were an emblem of men under the law of works, and in a state of unregeneracy; who are enfeebled by sin, and are impotent and unable to do anything of themselves; as to keep the law of God, to which they have neither will nor power, and to atone for the transgressions of it; nor to redeem themselves from the curse of the law or to begin and carry on a work of grace upon their souls; or to do anything that is spiritually good; no, not to think a good thought, or to do a good action, as is required:
of blind; these also may represent men a state of nature, who are ignorant of, and blind to everything that is spiritual; as to the true knowledge of God in Christ, the way of salvation by him, the plague of their own hearts, and the exceeding sinfulness of sin; to the Spirit of God, and his work upon the soul; and to the truths of the Gospel, in the power of them:
halt, or "lame"; this word sometimes is used of persons in suspense about religious things, hesitating concerning them, halting between two opinions; and sometimes designs the infirmities of the saints, and their faulterings in religious exercises; and here maybe expressive in a figurative way, of the incapacity natural men, to go or walk of themselves; as to come to Christ for grace and life, which no man can do, except the Father draw him; or to walk by faith in him: it is added,
withered; one limb or another of them dried up: their arms or legs were withered, and their sinews shrunk, and were without radical moisture, or the free use of the animal spirits; and may point out carnal persons, such as are sensual, not having the Spirit, destitute of the grace of God, without faith, hope, love, knowledge, and the fear of God; without God, Christ, and the Spirit; and in a lifeless, helpless, hopeless, and perishing condition:
waiting for the moving of the water; hereafter mentioned: and so it is in providence, and a wonderful thing it is, that the hearts of so many unregenerate persons should be inclined to attend upon the outward means of grace, and should be waiting at Wisdom's gates, and watching at the posts of her door.
Robert Jamieson, A. R. Fausset and David Brown
5:3 impotent--infirm.
5:45:4: Եւ հրեշտա՛կ Տեառն ըստ ժամանակի իջանէր յաւազանն՝ եւ յուզէ՛ր զջուրսն. եւ որ նա՛խ ՚ի շարժումն ջուրցն իջանէր՝ բժշկէ՛ր, ո՛չ ունելով նշան հիւանդութեան[1675]։[1675] ՚Ի բազումս պակասի այս 4 համար. *Եւ հրեշտակ Տեառն... նշան հիւանդութեան. եւ ՚ի սակաւուց անտի որք ունին համեմատ մերումս՝ ոմանք ՚ի լուսանցս չակերտիւ նշանակեն զբանս։ Ոսկան. Իջանէր յաւազանն, բժշկիւր. ոչ։
4. Եւ Տիրոջ հրեշտակը ժամանակ առ ժամանակ իջնում էր աւազանը եւ ջրերը խառնում. եւ ով ջրերի խառնուելու ժամանակ առաջինն էր իջնում, բժշկւում էր՝ հիւանդութիւնից նշան անգամ չպահելով[7]:[7] 7. Յունարէնը չունի որոնք սպասում էին... նշան անգամ չպահելով հատուածը:
4 Վասն զի հրեշտակ մը ժամանակ ժամանակ աւազանը կ’իջնէր ու ջուրերը կը խառնէր եւ ո՛վ որ ջուրին խառնուելէն յետոյ ամենէն առաջ անոր մէջ մտնէր, կը բժշկուէր ի՛նչ հիւանդութիւն ալ որ ունենար։
Եւ հրեշտակ Տեառն ըստ ժամանակի իջանէր յաւազանն եւ յուզէր զջուրսն եւ որ նախ ի շարժումն ջուրցն իջանէր, բժշկէր` ոչ ունելով նշան հիւանդութեան:

5:4: Եւ հրեշտա՛կ Տեառն ըստ ժամանակի իջանէր յաւազանն՝ եւ յուզէ՛ր զջուրսն. եւ որ նա՛խ ՚ի շարժումն ջուրցն իջանէր՝ բժշկէ՛ր, ո՛չ ունելով նշան հիւանդութեան[1675]։
[1675] ՚Ի բազումս պակասի այս 4 համար. *Եւ հրեշտակ Տեառն... նշան հիւանդութեան. եւ ՚ի սակաւուց անտի որք ունին համեմատ մերումս՝ ոմանք ՚ի լուսանցս չակերտիւ նշանակեն զբանս։ Ոսկան. Իջանէր յաւազանն, բժշկիւր. ոչ։
4. Եւ Տիրոջ հրեշտակը ժամանակ առ ժամանակ իջնում էր աւազանը եւ ջրերը խառնում. եւ ով ջրերի խառնուելու ժամանակ առաջինն էր իջնում, բժշկւում էր՝ հիւանդութիւնից նշան անգամ չպահելով[7]:
[7] 7. Յունարէնը չունի որոնք սպասում էին... նշան անգամ չպահելով հատուածը:
4 Վասն զի հրեշտակ մը ժամանակ ժամանակ աւազանը կ’իջնէր ու ջուրերը կը խառնէր եւ ո՛վ որ ջուրին խառնուելէն յետոյ ամենէն առաջ անոր մէջ մտնէր, կը բժշկուէր ի՛նչ հիւանդութիւն ալ որ ունենար։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: ибо Ангел Господень по временам сходил в купальню и возмущал воду, и кто первый входил [в нее] по возмущении воды, тот выздоравливал, какою бы ни был одержим болезнью.
5:4  
5:4. [WH omits this verse.]
5:4. [OMITTED TEXT in some manuscripts] Angelus autem Domini descendebat secundum tempus in piscinam : et movebatur aqua. Et qui prior descendisset in piscinam post motionem aquae, sanus fiebat a quacumque detinebatur infirmitate.And an angel of the Lord descended at certain times into the pond and the water was moved. And he that went down first into the pond after the motion of the water was made whole of whatsoever infirmity he lay under.
4. [A few later copies add verse 4: “Sometimes an angel of the Lord came down to the pool and shook the water. After this, the first person to go into the pool was healed from any sickness he had.”]
5:4. Now at times an Angel of the Lord would descend into the pool, and so the water was moved. And whoever descended first into the pool, after the motion of the water, he was healed of whatever infirmity held him.
5:4. 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.
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:

4: ибо Ангел Господень по временам сходил в купальню и возмущал воду, и кто первый входил [в нее] по возмущении воды, тот выздоравливал, какою бы ни был одержим болезнью.
5:4  
5:4. [WH omits this verse.]
5:4. [OMITTED TEXT in some manuscripts] Angelus autem Domini descendebat secundum tempus in piscinam : et movebatur aqua. Et qui prior descendisset in piscinam post motionem aquae, sanus fiebat a quacumque detinebatur infirmitate.
And an angel of the Lord descended at certain times into the pond and the water was moved. And he that went down first into the pond after the motion of the water was made whole of whatsoever infirmity he lay under.
4. [A few later copies add verse 4: “Sometimes an angel of the Lord came down to the pool and shook the water. After this, the first person to go into the pool was healed from any sickness he had.”]
5:4. Now at times an Angel of the Lord would descend into the pool, and so the water was moved. And whoever descended first into the pool, after the motion of the water, he was healed of whatever infirmity held him.
5:4. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:4: Angel - "Of the Lord," is added by AKL, about 20 others, the Ethiopic, Armenian, Slavonic, Vulgate, Anglo-Saxon, and six copies of the Itala: Cyril and Ambrose have also this reading. If this reading be genuine, and the authorities which support it are both ancient and respectable, it destroys Dr. Hammond's conjecture, that, by the angel, a messenger only, sent from the Sanhedrin, is meant, and that these cures were all performed in a natural way.
Those who feel little or none of the work of God in their own hearts are not willing to allow that he works in others. Many deny the influences of God's Spirit, merely because they never felt them. This is to make any man's experience the rule by which the whole word of God is to be interpreted; and consequently to leave no more divinity in the Bible than is found in the heart of him who professes to explain it.
Went down - Κατεβαινεν, descended. The word seems to imply that the angel had ceased to descend when John wrote. In the second verse, he spoke of the pool as being still in existence; and in this verse he intimates that the Divine influence ceased from these waters. When it began, we know not; but it is likely that it continued no longer than till the crucifixion of our Lord. Some think that this never took place before nor after this time. Neither Josephus, Philo, nor any of the Jewish authors mention this pool; so that it is very likely that it had not been long celebrated for its healing virtue, and that nothing of it remained when those authors wrote.
Certain season - This probably refers to the time of the feast, during which only this miraculous virtue lasted. It is not likely that the angel appeared to the people - his descent might be only known by the ebullition caused in the waters. Was not the whole a type Of Christ? See Zac 13:1. He is the true Bethesda, or house of mercy, the fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness; unto which all the diseased may come, and find health and life eternal.
Albert Barnes: Notes on the Bible - 1834
5:4: An angel - It is not affirmed that the angel did this "visibly," or that they saw him do it. They judged by the "effect," and when they saw the waters agitated, they concluded that they had healing properties, and descended to them. The Jews were in the habit of attributing all favors to the ministry of the angels of God, Gen 19:15; Heb 1:14; Mat 4:11; Mat 18:10; Luk 16:22; Act 7:53; Gal 3:19; Act 12:11. This fountain, it seems, had strong medicinal properties. Like many other waters, it had the property of healing certain diseases that were incurable by any other means. Thus the waters of Bath, of Saratoga, etc., are found to be highly medicinal, and to heal diseases that are otherwise incurable. In the case of the waters of Bethesda there does not appear to have been anything "miraculous," but the waters seem to have been endued with strong medicinal properties, especially after a periodical agitation. All that is special about them in the record is that this was produced by the ministry of an angel. This was in accordance with the common sentiment of the Jews, the common doctrine of the Bible, and the belief of the sacred writers. Nor can it be shown to be absurd or improbable that such blessings should be imparted to man by the ministry of an angel. There is no more absurdity in the belief that a pure spirit or holy "angel" should aid man, than that a physician or a parent should; and no more absurdity in supposing that the healing properties of such a fountain should be produced by his aid, than that any other blessing should be, Heb 1:12. What man can prove that all his temporal blessings do not come to him through the medium of others - of parents, of teachers, of friends, of "angels?" And who can prove that it is unworthy the benevolence of angels to minister to the wants of the poor, the needy, and the afflicted, when "man" does it, and Jesus Christ did it, and God himself does it daily?
Went down - Descended to the pool.
At a certain season - At a certain time; periodically. The people knew "about" the time when this was done, and assembled in multitudes to partake of the benefits. Many medicinal springs are more strongly impregnated at some seasons of the year than others.
Troubled the water - Stirred or "agitated" the water. There was probably an increase, and a bubbling and agitation produced by he admission of a fresh quantity.
Whosoever then first - This does not mean that but one was healed, and that the first one, but that those who first descended into the pool were healed. The strong medicinal properties of the waters soon subsided, and those who could not at first enter into the pool were obliged to wait for the return of the agitation.
Stepped in - Went in.
Was made whole - Was healed. It is not implied that this was done instantaneously or by a miracle. The water had such properties that he was healed, though probably gradually. It is not less the gift of God to suppose that this fountain restored gradually, and in accordance with what commonly occurs, than to suppose, what is not affirmed, that it was done at once and in a miraculous manner.
In regard to this passage, it should be remarked that the account of the angel in Joh 5:4 is wanting in many manuscripts, and has been by many supposed to be spurious, There is not conclusive evidence, however, that it is not a part of the genuine text, and the best critics suppose that it should not be rejected. One difficulty has been that no such place as this spring is mentioned by Josephus. But John is as good a historian, and as worthy to be believed as Josephus. Besides, it is known that many important places and events have not been mentioned by the Jewish historian, and it is no evidence that there was no such place as this because he did not mention it. When this fountain was discovered, or how long its healing properties continued to be known, it is impossible now to ascertain. All that we know of it is what is mentioned here, and conjecture would be useless. We may remark, however, that such a place anywhere is an evidence of the great goodness of God. Springs or fountains having healing properties abound on earth, and nowhere more than in our own country. Diseases are often healed in such places which no human skill could remove. The Jews regarded such a provision as proof of the mercy of God. They gave this healing spring the name of a "house of mercy." They regarded it as under the care of an angel. And there is no place where man should be more sensible of the goodness of God, or be more disposed to render him praise as in a "house of mercy," than when at such a healing fountain. And yet how lamentable is it that such places - watering places - should be mere places of gaiety and thoughtlessness, of balls, and gambling, and dissipation! How melancholy that amid the very places Where there is most evidence of the goodness of God, and of the misery of the poor, the sick, the afflicted, men should forget all the goodness of their Maker, and spend their time in scenes of dissipation, folly, and vice!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: whosoever: The sanative property of this pool has been supposed by some to have been communicated by the blood of the sacrifices, and others have referred it to the mineral properties of the waters. But:
1. The beasts for sacrifice were not washed here, but in a laver in the temple.
2. No natural property could cure all manner of diseases.
3. The cure only extended to the first who entered.
4. It took place only at one particular time.
5. As the healing was effected by immersion, it must have been instantaneous; and it was never failing in it effects.
All which, not being observed in medicinal waters, determine the cures to have been miraculous, as expressly stated in the text.
first: Psa 119:60; Pro 6:4, Pro 8:17; Ecc 9:10; Hos 13:13; Mat 6:33, Mat 11:12; Luk 13:24-28, Luk 16:16
was made: Kg2 5:10-14; Eze 47:8; Zac 13:1, Zac 14:8; Co1 6:11; Jo1 1:7
John Gill
5:4 For an angel went down at a certain season into the pool,.... This angel is not to be understood of a messenger sent from the sanhedrim, or by the priests, as Dr. Hammond thinks; who has a strange conceit, that this pool was used for the washing of the entrails of the sacrifices; and which at the passover being very numerous, the water in it mixed with the blood of the entrails, was possessed of an healing virtue; and which being stirred by a messenger sent from the sanhedrim for that purpose, whoever went in directly received a cure: but this angel was "an angel of the Lord", as the Vulgate Latin, and two of Beza's copies read; and so the Ethiopic version reads, "an angel of God"; who either in a visible form came down from heaven, and went into the pool, the Ethiopic version very wrongly renders it, "was washed in the pool"; or it was concluded by the people, from the unusual agitation of the water, and the miraculous virtue which ensued upon it, that an angel did descend into it; and this was not at all times, but at a certain time; either once a year, as Tertullian thought, at the time of the feast of the passover, or every sabbath, as this was now the sabbath day; or it may be there was no fixed period for it, but at some times and seasons in the year so it was, which kept the people continually waiting for it:
and troubled the water; agitated and moved it to and fro, caused it to swell and rise, to bubble and boil up, and to roll about, and be as in a ferment. The Jews have a notion of spirits troubling waters; they speak of a certain fountain where a spirit resided, and an evil spirit attempted to come in his room; upon which a contest arose, and they saw , "the waters troubled", and think drops of blood upon them (q): the Syriac (r) writers have a tradition, that
"because the body of Isaiah the prophet was hid in Siloah, therefore an angel descended and moved the waters.''
Whosoever then first after the troubling of the waters stepped in was made whole of whatsoever disease he had; from whence it seems, that only one person at a season received a cure, by going in first into the water, so Tertullian thought (s): the Jews ascribe an healing virtue to the well of Miriam; they say,
"a certain ulcerous person went to dip himself in the sea of Tiberias, and it happened at that time, that the well of Miriam flowed, and he washed, and was healed (t).''
Now this angel may represent a minister of the Gospel, for such are called angels, Rev_ 1:20; being called of God, and sent by him, with messages of grace to the sons of men; and the preaching of the Gospel by such, may be aptly signified by the troubling of the waters, as it is by the shaking of heaven, earth, and sea; see Hag 2:6, compared with Heb 12:25; especially when attended with the Spirit of God, who moved upon the face of the waters in the first creation; and who, in and by the ministry of the word, troubles the minds of men, and whilst the prophet prophesies, causes a shaking among the dry bones, which is done at certain seasons; for as there are certain seasons for the preaching of the Gospel, so there is more especially a fixed, settled, and appointed one, for the conversion of God's elect; who are called according to purpose, and at the time the Lord has appointed: and whoever now, upon the preaching of the Gospel, are enabled to step forth and come to Christ, and believe in him, are cured of all their soul maladies and diseases, be they what they will; all their inquiries are pardoned, their persons justified, and they are saved in Christ, with an everlasting salvation: and as this cure was not owing to any natural virtue in the water, nor even to the angels troubling it, but to a supernatural power; so the conversion of a sinner is owing to ministers, and to the word and ordinances as administered by them, but to the superior power of the grace of God; and which is exerted in his time, and on whom he pleases.
(q) Vajikra Rabba, sect. 24. fol. 165. 2. (r) Vid. Hackspan. Interpr. Errabund. sect. 20. (s) De Baptismo, c. 5. (t) Midrash Kohelet, fol. 71. 4.
John Wesley
5:4 An angel - Yet many undoubtedly thought the whole thing to be purely natural. At certain times - Perhaps at a certain hour of the day, during this paschal week, went down - The Greek word implies that he had ceased going down, before the time of St. John's writing this. God might design this to raise expectation of the acceptable time approaching, to add a greater lustre to his Son's miracles, and to show that his ancient people were not entirely forgotten of him. The first - Whereas the Son of God healed every day not one only, but whole multitudes that resorted to him.
Robert Jamieson, A. R. Fausset and David Brown
5:4 an angel, &c.--This miracle differed in two points from all other miracles recorded in Scripture: (1) It was not one, but a succession of miracles periodically wrought: (2) As it was only wrought "when the waters were troubled," so only upon one patient at a time, and that the patient "who first stepped in after the troubling of the waters." But this only the more undeniably fixed its miraculous character. We have heard of many waters having a medicinal virtue; but what water was ever known to cure instantaneously a single disease? And who ever heard of any water curing all, even the most diverse diseases--"blind, halt, withered"--alike? Above all, who ever heard of such a thing being done "only at a certain season," and most singularly of all, doing it only to the first person who stepped in after the moving of the waters? Any of these peculiarities--much more all taken together--must have proclaimed the supernatural character of the cures wrought. (If the text here be genuine, there can be no doubt of the miracle, as there were multitudes living when this Gospel was published who, from their own knowledge of Jerusalem, could have exposed the falsehood of the Evangelist, if no such cure had been known there. The want of Jn 5:4 and part of Jn 5:3 in some good manuscripts, and the use of some unusual words in the passage, are more easily accounted for than the evidence in their favor if they were not originally in the text. Indeed Jn 5:7 is unintelligible without Jn 5:4. The internal evidence brought against it is merely the unlikelihood of such a miracle--a principle which will carry us a great deal farther if we allow it to weigh against positive evidence).
5:55:5: Եւ ա՛նդ էր ա՛յր մի՝ որոյ երեսո՛ւն եւ ո՛ւթ ա՛մ էր ՚ի հիւանդութեան իւրում։
5. Այնտեղ կար մի մարդ, որ երեսունութ տարուց ի վեր հիւանդ էր:
5 Հոն մարդ մը կար, որ երեսունըութը տարիէ ի վեր հիւանդութիւն մը ունէր։
Եւ անդ էր այր մի, որոյ երեսուն եւ ութ ամ էր ի հիւանդութեան իւրում:

5:5: Եւ ա՛նդ էր ա՛յր մի՝ որոյ երեսո՛ւն եւ ո՛ւթ ա՛մ էր ՚ի հիւանդութեան իւրում։
5. Այնտեղ կար մի մարդ, որ երեսունութ տարուց ի վեր հիւանդ էր:
5 Հոն մարդ մը կար, որ երեսունըութը տարիէ ի վեր հիւանդութիւն մը ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: Тут был человек, находившийся в болезни тридцать восемь лет.
5:5  ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα [καὶ] ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ αὐτοῦ·
5:5. ἦν (It-was) δέ (moreover) τις (a-one) ἄνθρωπος (a-mankind) ἐκεῖ (thither) τριάκοντα (to-thirty) [καὶ] "[and]"ὀκτὼ (to-eight) ἔτη (to-years) ἔχων (holding) ἐν (in) τῇ (unto-the-one) ἀσθενείᾳ (unto-an-un-vigoring-of) αὐτοῦ: (of-it)
5:5. erat autem quidam homo ibi triginta et octo annos habens in infirmitate suaAnd there was a certain man there that had been eight and thirty years under his infirmity.
5. And a certain man was there, which had been thirty and eight years in his infirmity.
5:5. And there was a certain man in that place, having been in his infirmity for thirty-eight years.
5:5. And a certain man was there, which had an infirmity thirty and eight years.
And a certain man was there, which had an infirmity thirty and eight years:

5: Тут был человек, находившийся в болезни тридцать восемь лет.
5:5  ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα [καὶ] ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ αὐτοῦ·
5:5. erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua
And there was a certain man there that had been eight and thirty years under his infirmity.
5:5. And there was a certain man in that place, having been in his infirmity for thirty-eight years.
5:5. And a certain man was there, which had an infirmity thirty and eight years.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: - 6: В купальне находился страдалец, который лежал в парализованном состоянии целых 38: лет. Его, вероятно, приносили сюда или принесли откуда-нибудь издалека, и около него не было постоянного сидельца, который бы окунул его в воду тотчас по возмущении ее. Или от самого больного или от кого-либо из его соседей Христос узнал о его несчастной судьбе. Иногда Иоанн изображает случаи непосредственного уразумения чего-либо Христом, он выражается иначе, чем здесь (ср. 1:48, 50; 2:24: и сл. ; 4:17-19).

Хочешь ли быть здоров? Больной, очевидно, уже утратил способность сознавать всю силу своего несчастия, и Христос Своим вопросом возбуждает в нем упавшую надежду на возможность исцеления, возбуждает желание выздороветь. Вместе с этим Христос направлял на Себя внимание больного, хотел дать ему уразуметь, что исцеление больному может подать Он. Больной, однако, не видит иного способа избавления, как погружение в чудодейственную воду купальни, а этот способ для него оказывается недоступными.
Adam Clarke: Commentary on the Bible - 1831
5:5: Had an infirmity thirty and eight years - St. Chrysostom conjectured that blindness was the infirmity of this person: what it was, the inspired writer does not say - probably it was a palsy: his case was deplorable - he was not able to go into the pool himself, and he had no one to help him; so that poverty and disease were here connected. The length of the time he had been afflicted makes the miracle of his cure the greater. There could have been no collusion in this case: as his affliction had lasted thirty-eight years, it must have been known to multitudes; therefore he could not be a person prepared for the occasion. All Christ's miracles have been wrought in such a way, and on such persons and occasions, as absolutely to preclude all possibility of the suspicion of imposture.
Albert Barnes: Notes on the Bible - 1834
5:5: An infirmity - A weakness. We know not what his disease was. We know only that it disabled him from walking, and that it was of very long standing. It was doubtless regarded as incurable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: thirty: Joh 5:14, Joh 9:1, Joh 9:21; Mar 9:21; Luk 8:43, Luk 13:16; Act 3:2, Act 4:22, Act 9:33, Act 14:8
John Gill
5:5 And a certain man was there,.... At Bethesda's pool, in one of the five porches, or cloisters, that belonged to it:
which had an infirmity thirty and eight years; what his infirmity was, is not said; he was one of the weak, or impotent folk, for so he is called, Jn 5:7. Some think his distemper was the palsy, and though he had had this infirmity so many years, it is not certain that he had waited so long in this place for a cure; though it may be, for that he had attended some time, is clear from Jn 5:7. Nor indeed can it be known how long there had been such a preternatural motion in this pool, and such a miraculous virtue in the water; some have thought, that it began at the repairing of the sheep gate by Eliashib, in Nehemiah's time; so Tremellius and Junius, on Neh 3:1; and others have thought, that it had been some few years before the birth of Christ, and about the time that this man was first taken with his disorder. Tertullian says (u), that there was in Judea a medicinal lake, before Christ's time; and that the pool of Bethsaida (it should be Bethesda) was useful in curing the diseases of the Israelites; but ceased from yielding any benefit, when the name of the Lord was blasphemed by them, through their rage and fury, and continuance in it (w); but in what year it began, and the precise time it ceased, he says not. The Persic version here adds, "and was reduced to such a state that he could not move".
(u) De Anima, c. 50. (w) Adv. Judaeos, c. 13.
Robert Jamieson, A. R. Fausset and David Brown
5:5 thirty and eight years--but not all that time at the pool. This was probably the most pitiable of all the cases, and therefore selected.
5:65:6: Զնա իբրեւ ետես Յիսուս՝ զի անկեալ դնէր, եւ գիտաց թէ բազում ժամանակք են այնուհետեւ, ասէ ցնա. Կամի՞ս ողջ լինել։
6. Երբ Յիսուս տեսաւ, որ նա պառկած ընկած է, եւ իմացաւ, որ դա շատ ժամանակից ի վեր էր, նրան ասաց. «Կամենո՞ւմ ես առողջ լինել»:
6 Յիսուս երբ տեսաւ զանիկա, որ ինկած պառկած էր, գիտցաւ թէ շատ ժամանակէ ի վեր է, ըսաւ անոր. «Կ’ուզե՞ս առողջանալ»։
Զնա իբրեւ ետես Յիսուս զի անկեալ դնէր, եւ գիտաց թէ բազում ժամանակք են այնուհետեւ, ասէ ցնա. Կամի՞ս ողջ լինել:

5:6: Զնա իբրեւ ետես Յիսուս՝ զի անկեալ դնէր, եւ գիտաց թէ բազում ժամանակք են այնուհետեւ, ասէ ցնա. Կամի՞ս ողջ լինել։
6. Երբ Յիսուս տեսաւ, որ նա պառկած ընկած է, եւ իմացաւ, որ դա շատ ժամանակից ի վեր էր, նրան ասաց. «Կամենո՞ւմ ես առողջ լինել»:
6 Յիսուս երբ տեսաւ զանիկա, որ ինկած պառկած էր, գիտցաւ թէ շատ ժամանակէ ի վեր է, ըսաւ անոր. «Կ’ուզե՞ս առողջանալ»։
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5:66: Иисус, увидев его лежащего и узнав, что он лежит уже долгое время, говорит ему: хочешь ли быть здоров?
5:6  τοῦτον ἰδὼν ὁ ἰησοῦς κατακείμενον, καὶ γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῶ, θέλεις ὑγιὴς γενέσθαι;
5:6. τοῦτον (to-the-one-this) ἰδὼν (having-had-seen,"ὁ (the-one) Ἰησοῦς (a-Iesous," κατακείμενον , ( to-situating-down ,"καὶ (and) γνοὺς (having-had-acquainted) ὅτι (to-which-a-one) πολὺν (to-much) ἤδη (which-then) χρόνον (to-an-interim) ἔχει, (it-holdeth,"λέγει (it-fortheth) αὐτῷ (unto-it,"Θέλεις (Thou-determine) ὑγιὴς (healthed) γενέσθαι ; ( to-have-had-became ?"
5:6. hunc cum vidisset Iesus iacentem et cognovisset quia multum iam tempus habet dicit ei vis sanus fieriHim when Jesus had seen lying, and knew that he had been now a long time, he saith to him: Wilt thou be made whole?
6. When Jesus saw him lying, and knew that he had been now a long time , he saith unto him, Wouldest thou be made whole?
5:6. Then, when Jesus had seen him reclining, and when he realized that he had been afflicted for a long time, he said to him, “Do you want to be healed?”
5:6. 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?
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:

6: Иисус, увидев его лежащего и узнав, что он лежит уже долгое время, говорит ему: хочешь ли быть здоров?
5:6  τοῦτον ἰδὼν ὁ ἰησοῦς κατακείμενον, καὶ γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῶ, θέλεις ὑγιὴς γενέσθαι;
5:6. hunc cum vidisset Iesus iacentem et cognovisset quia multum iam tempus habet dicit ei vis sanus fieri
Him when Jesus had seen lying, and knew that he had been now a long time, he saith to him: Wilt thou be made whole?
5:6. Then, when Jesus had seen him reclining, and when he realized that he had been afflicted for a long time, he said to him, “Do you want to be healed?”
5:6. 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?
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Adam Clarke: Commentary on the Bible - 1831
5:6: Wilt thou be made whole? - Christ, by asking this question, designed to excite in this person faith, hope, and a greater desire of being healed. He wished him to reflect on his miserable state, that he might be the better prepared to receive a cure, and to value it when it came. Addresses of this kind are always proper from the preachers of the Gospel, that the hearts, as well of hardened as of desponding sinners, may be stirred up to desire and expect salvation. Do you wish to be healed? Do you know that you are under the power of a most inveterate and dangerous disease? If so, there is a remedy - have immediate recourse to the physician. Questions of this kind are frequently asked in the secret of our souls, by the inspirations of God's Spirit. Happy those who pay attention to them, and give right answers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: and knew: Joh 21:17; Psa 142:3; Heb 4:13, Heb 4:15
Wilt: Isa 65:1; Jer 13:27; Luk 18:41
John Gill
5:6 When Jesus saw him lie,.... In such a helpless condition:
and knew that he had been now a long time, in that case, or "in his disease", as the Ethiopic version supplies; even seven years before Christ was born; which is a proof of his omniscience: the words may be literally rendered, as they are in the Vulgate Latin and Syriac versions, "that he had had much time"; or as the Arabic version, "that he had had many years"; that is had lived many years, and was now an old man; he had his disorder eight and thirty years, and which seems from Jn 5:14 to have arisen from some sin of his, from a vicious course of living, perhaps intemperance; so that he might be a middle aged man, when this distemper first seized him, and therefore must be now stricken in years:
he saith unto him, wilt thou be made whole? which question is put, not as if it was a doubt, whether he was desirous of it, or not; for to what purpose did he lie and wait there else? but partly to raise in the man an expectation of a cure, and attention in the people to it: and it may be his sense and meaning is, wilt thou be made whole on this day, which was the sabbath; or hast thou faith that thou shall be made whole in this way, or by me?
Robert Jamieson, A. R. Fausset and David Brown
5:6 saw him lie, and knew, &c.--As He doubtless visited the spot just to perform this cure, so He knows where to find His patient, and the whole previous history of his case (Jn 2:25).
Wilt thou be made whole?--Could anyone doubt that a sick man would like to be made whole, or that the patients came thither, and this man had returned again and again, just in hope of a cure? But our Lord asked the question. (1) To fasten attention upon Himself; (2) By making him detail his case to deepen in him the feeling of entire helplessness; (3) By so singular a question to beget in his desponding heart the hope of a cure. (Compare Mk 10:51).
5:75:7: Պատասխանի ետ նմա հիւանդն. Տէր՝ ո՛չ զոք ունիմ, թէ յորժամ ջուրքն յուզիցին՝ արկցէ զիս յաւազանն. եւ մինչ ես դանդաղիմ, ա՛յլ ոք քան զիս յառաջագոյն իջանէ[1676]։ [1676] Ոմանք. Ջուրքն յուզիցեն. կամ՝ յուզին։
7. Հիւանդը պատասխանեց նրան. «Տէ՛ր, ոչ ոք չունեմ, որ, երբ ջրերը խառնուեն, ինձ աւազանի մէջ իջեցնի. եւ մինչ ես դանդաղում եմ, մէկ ուրիշն ինձնից աւելի առաջ է իջնում»:
7 Հիւանդը պատասխան տուաւ անոր. «Տէ՛ր, մարդ մը չունիմ որ երբ ջուրերը խառնուին՝ զիս աւազանը ձգէ ու քանի որ ես ծանր կը շարժիմ, ինձմէ առաջ ուրիշ մը կ’իջնէ»։
Պատասխանի ետ նմա հիւանդն. Տէր, ոչ զոք ունիմ, թէ յորժամ ջուրքն յուզիցին, արկցէ զիս յաւազանն. եւ [18]մինչ ես դանդաղիմ``, այլ ոք քան զիս յառաջագոյն իջանէ:

5:7: Պատասխանի ետ նմա հիւանդն. Տէր՝ ո՛չ զոք ունիմ, թէ յորժամ ջուրքն յուզիցին՝ արկցէ զիս յաւազանն. եւ մինչ ես դանդաղիմ, ա՛յլ ոք քան զիս յառաջագոյն իջանէ[1676]։
[1676] Ոմանք. Ջուրքն յուզիցեն. կամ՝ յուզին։
7. Հիւանդը պատասխանեց նրան. «Տէ՛ր, ոչ ոք չունեմ, որ, երբ ջրերը խառնուեն, ինձ աւազանի մէջ իջեցնի. եւ մինչ ես դանդաղում եմ, մէկ ուրիշն ինձնից աւելի առաջ է իջնում»:
7 Հիւանդը պատասխան տուաւ անոր. «Տէ՛ր, մարդ մը չունիմ որ երբ ջուրերը խառնուին՝ զիս աւազանը ձգէ ու քանի որ ես ծանր կը շարժիմ, ինձմէ առաջ ուրիշ մը կ’իջնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: Больной отвечал Ему: так, Господи; но не имею человека, который опустил бы меня в купальню, когда возмутится вода; когда же я прихожу, другой уже сходит прежде меня.
5:7  ἀπεκρίθη αὐτῶ ὁ ἀσθενῶν, κύριε, ἄνθρωπον οὐκ ἔχω ἵνα ὅταν ταραχθῇ τὸ ὕδωρ βάλῃ με εἰς τὴν κολυμβήθραν· ἐν ᾧ δὲ ἔρχομαι ἐγὼ ἄλλος πρὸ ἐμοῦ καταβαίνει.
5:7. ἀπεκρίθη (It-was-separated-off) αὐτῷ (unto-it) ὁ (the-one) ἀσθενῶν (un-vigoring-unto,"Κύριε, (Authority-belonged,"ἄνθρωπον (to-a-mankind) οὐκ (not) ἔχω (I-hold) ἵνα (so) ὅταν (which-also-ever) ταραχθῇ (it-might-have-been-stirred) τὸ (the-one) ὕδωρ (a-water) βάλῃ (it-might-have-had-casted) με (to-me) εἰς (into) τὴν (to-the-one) κολυμβήθραν: (to-a-swimming-structure) ἐν (in) ᾧ (unto-which) δὲ (moreover) ἔρχομαι ( I-come ) ἐγὼ (I,"ἄλλος (other) πρὸ (before) ἐμοῦ (of-ME) καταβαίνει. (it-steppeth-down)
5:7. respondit ei languidus Domine hominem non habeo ut cum turbata fuerit aqua mittat me in piscinam dum venio enim ego alius ante me descenditThe infirm man answered him: Sir, I have no man, when the water is troubled, to put me into the pond. For whilst I am coming, another goeth down before me.
7. The sick 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.
5:7. The invalid answered him: “Lord, I do not have any man to put me in the pool, when the water has been stirred. For as I am going, another descends ahead of me.”
5:7. 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.
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:

7: Больной отвечал Ему: так, Господи; но не имею человека, который опустил бы меня в купальню, когда возмутится вода; когда же я прихожу, другой уже сходит прежде меня.
5:7  ἀπεκρίθη αὐτῶ ὁ ἀσθενῶν, κύριε, ἄνθρωπον οὐκ ἔχω ἵνα ὅταν ταραχθῇ τὸ ὕδωρ βάλῃ με εἰς τὴν κολυμβήθραν· ἐν ᾧ δὲ ἔρχομαι ἐγὼ ἄλλος πρὸ ἐμοῦ καταβαίνει.
5:7. respondit ei languidus Domine hominem non habeo ut cum turbata fuerit aqua mittat me in piscinam dum venio enim ego alius ante me descendit
The infirm man answered him: Sir, I have no man, when the water is troubled, to put me into the pond. For whilst I am coming, another goeth down before me.
5:7. The invalid answered him: “Lord, I do not have any man to put me in the pool, when the water has been stirred. For as I am going, another descends ahead of me.”
5:7. 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.
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Adam Clarke: Commentary on the Bible - 1831
5:7: Sir, I have no man - Ναι, Κυριε - "Yes, sir; but I have no man:" - this is the reading of C*GH, fourteen others, both the Syriac, later Persic, Arabic, and Chrysostom. Reader, be thankful to God for health and outward comforts. When long affliction has been allied to deep poverty, how deplorable is the state!
Albert Barnes: Notes on the Bible - 1834
5:7: Sir, I have no man ... - The answer of the man implied that he did wish it, but, in addition to all his other trials, he had no "friend" to aid him. This is an additional circumstance that heightened his affliction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: I have: Deu 32:36; Psa 72:12, Psa 142:4; Rom 5:6; Co2 1:8-10
before: Joh 5:4; Co1 9:24
John Gill
5:7 The impotent man answered him, Sir,.... Which was a common and courteous way of speaking, much in use with the Jews, especially to strangers. The Syriac, Arabic, and Persic versions read, "yea Lord", which is a direct answer to the question:
I have no man; the Ethiopic version reads, "men"; he had no servant, so Nonnus, or servants, to wait upon him, and take him up in their arms, and carry him into the pool; he was a poor man, and such God is pleased to choose and call by his grace:
when the water is troubled, to put me into the pool; that is, as soon as it is troubled by the angel, to put him in first before any other; for it was the first man only that had a cure this way:
but while I am coming; in a slow way, by the help of his crutches, or in the best manner he could:
another steppeth down before me; not so much disordered, or more active and nimble: so among those that wait on the ministry of the word, some are sooner in Christ, or earlier called by his grace, than others; some lie here a long time, and see one and another come to Christ, believe in him, profess his name, and are received into the church; and they still left, in an uncalled and unconverted estate.
John Wesley
5:7 The sick man answered - Giving the reason why he was not made whole, notwithstanding his desire.
Robert Jamieson, A. R. Fausset and David Brown
5:7 Sir, I have no man, &c.--Instead of saying he wished to be cured, he just tells with piteous simplicity how fruitless had been all his efforts to obtain it, and how helpless and all but hopeless he was. Yet not quite. For here he is at the pool, waiting on. It seemed of no use; nay, only tantalizing,
while I am coming, another steppeth down before me--the fruit was snatched from his lips. Yet he will not go away. He may get nothing by staying, he may drop into his grave ere he get into the pool; but by going from the appointed, divine way of healing, he can get nothing. Wait therefore he will, wait he does, and when Christ comes to heal him, lo! he is waiting his turn. What an attitude for a sinner at Mercy's gate! The man's hopes seemed low enough ere Christ came to him. He might have said, just before "Jesus passed by that way," "This is no use; I shall never get in; let me die at home." Then all had been lost. But he held on, and his perseverance was rewarded with a glorious cure. Probably some rays of hope darted into his heart as he told his tale before those Eyes whose glance measured his whole case. But the word of command consummates his preparation to receive the cure, and instantaneously works it.
5:85:8: Ասէ ցնա Յիսուս. Արի՛ ա՛ռ զմահիճս քո՝ եւ գնա՛։
8. Յիսուս նրան ասաց. «Վե՛ր կաց, վերցրո՛ւ քո մահիճը եւ գնա՛»:
8 Յիսուս ըսաւ անոր. «Ելի՛ր, մահիճդ առ ու քալէ»։
Ասէ ցնա Յիսուս. Արի առ զմահիճս քո եւ գնա:

5:8: Ասէ ցնա Յիսուս. Արի՛ ա՛ռ զմահիճս քո՝ եւ գնա՛։
8. Յիսուս նրան ասաց. «Վե՛ր կաց, վերցրո՛ւ քո մահիճը եւ գնա՛»:
8 Յիսուս ըսաւ անոր. «Ելի՛ր, մահիճդ առ ու քալէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Иисус говорит ему: встань, возьми постель твою и ходи.
5:8  λέγει αὐτῶ ὁ ἰησοῦς, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ περιπάτει.
5:8. λέγει (It-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἔγειρε (Thou-should-rouse,"ἆρον (thou-should-have-lifted) τὸν (to-the-one) κράβαττόν (to-a-mattress) σου (of-thee) καὶ (and) περιπάτει. (thou-should-tread-about-unto)
5:8. dicit ei Iesus surge tolle grabattum tuum et ambulaJesus saith to him: Arise, take up thy bed and walk.
8. Jesus saith unto him, Arise, take up thy bed, and walk.
5:8. Jesus said to him, “Rise, take up your stretcher, and walk.”
5:8. Jesus saith unto him, Rise, take up thy bed, and walk.
Jesus saith unto him, Rise, take up thy bed, and walk:

8: Иисус говорит ему: встань, возьми постель твою и ходи.
5:8  λέγει αὐτῶ ὁ ἰησοῦς, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ περιπάτει.
5:8. dicit ei Iesus surge tolle grabattum tuum et ambula
Jesus saith to him: Arise, take up thy bed and walk.
5:8. Jesus said to him, “Rise, take up your stretcher, and walk.”
5:8. Jesus saith unto him, Rise, take up thy bed, and walk.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: - 9: Хотя Господь имел в настоящее время основания опасаться проявлений вражды к Себе со стороны иудеев, тем не менее Он совершает исцеление больного. Несмотря на то, что это приходилось на субботу, когда было запрещено носить всякие тяжести, Он повелевает исцеленному взять свою постель и ходить. Необычайная энергия, какая без сомнения обнаружена была Христом в этом повелении, произвело сильный подъем духа и в больном, и он, мгновенно исцелившись, быстро собрал свою постель и пошел вон из купальни. Впрочем, по лучшим кодексам в 9-м стихе не читается слово "тотчас", и это, кажется, более правильное чтение. Христос не хотел обращаться к народу с учением по поводу совершенного Им чуда. Это чудо Он совершил не в качестве знамения для привлечения людей к вере в Него (ср. 2:18, 23), а как дело милосердия.
Adam Clarke: Commentary on the Bible - 1831
5:8: Rise, take up thy bed, and walk - Jesus speaks here as God. He speaks in no name but his own, and with an authority which belongs to God alone. And what is the consequence? The man became whole immediately; and this sudden restoration to health and strength was an incontestable proof of the omnipotence of Christ. It has been remarked, that our Lord, after having performed a miracle, was accustomed to connect some circumstance with it, which attested its truth. After the miracle of the five loaves, he ordered the fragments to be collected, which were more in quantity than the loaves themselves, though several thousands had been fed. When he changed the water into wine, he ordered some to be taken first to the steward of the feast, that he might taste and bear testimony to its genuineness and excellency. When he cured the lepers, he commanded them to show themselves to the priests, whose business it was to judge of the cure. So here, he judged it necessary, after having cured this infirm man, to order him not only to arise, but to take up his bed, and walk, which sufficiently attested the miracle which he had wrought. God's work is ever known by its excellence and good effects.
The bed of a poor Hindoo is seldom any thing besides a single mat, or a cloth as thick as a bed-quilt. Men carrying such beds may be seen daily on the highways.
Albert Barnes: Notes on the Bible - 1834
5:8: Rise, take up ... - Jesus not only restored him to health, but he gave evidence to those around him that this was a real miracle. and that he was really healed. For almost 40 years he had been afflicted. He was not even able to walk. Jesus commanded him not only to "walk," but to take up his "bed" also, and carry that as proof that he was truly made whole. In regard to this we may observe,
1. That it was a remarkable command. The poor man had been sick for a long time, and it does not appear that he expected to be healed except by being put into the waters. Yet Jesus, when he gives a commandment, can give strength to obey it.
2. It is our business to obey the commands of Jesus, however feeble we feel ourselves to be. His grace will be sufficient for us, and his burden will be light.
3. The weak and helpless sinner should put forth his efforts in obedience to the command of Jesus. Never was a sinner more helpless than was this man. If God gave him strength to do his will, so he can all others; and the plea that we can do nothing could have been urged with far more propriety by this man than it can be by any impenitent sinner.
4. This narrative should not be abused. It should not be supposed as intended to teach that a sinner should delay repentance, as if "waiting for God." The narrative neither teaches nor implies "any such thing." It is a simple record of a fact in regard to a man who had no power to heal himself, and who was under no obligation to heal himself. There is no reference in the narrative to the difficulties of a sinner - no intimation that it was intended to refer to his condition; and to make this example an excuse for delay, or an argument for waiting, is to abuse and pervert the Bible. Seldom is more mischief done than by attempting to draw from the Bible what it was not intended to teach, and by an effort to make that convey spiritual instruction which God has not declared designed for that purpose.
Thy bed - Thy couch; or the mattress or clothes on which he lay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: Mat 9:6; Mar 2:11; Luk 5:24; Act 9:34
John Gill
5:8 Jesus saith to him, rise,.... From thy bed, or couch, on which he lay in one of the porches: and
take up thy bed and walk; these words were spoken by the same power, as those to Lazarus, which called him out of his grave; as appears from the effect they had upon the man, who was in himself impotent, weak, and helpless.
Robert Jamieson, A. R. Fausset and David Brown
5:8 Rise, take up thy bed, &c.--"Immediately" he did so. "He spake and it was done." The slinging of his portable couch over his shoulders was designed to show the perfection of the cure.
5:95:9: Եւ ողջացա՛ւ այրն. եւ յարեաւ, ա՛ռ զմահիճս իւր՝ եւ շրջէր. եւ էր շաբա՛թ յաւուրն յայնմիկ։
9. Եւ մարդը առողջացաւ[8], վեր կացաւ, վերցրեց իր մահիճը եւ ման էր գալիս. եւ այն օրը շաբաթ էր:[8] 8. Լաւագոյն յուն. բն. ունեն իսկոյն առողջացաւ:
9 Իսկոյն մարդը առողջացաւ ու իր մահիճը վերցնելով կը քալէր։ Այն օրը շաբաթ էր։
Եւ [19]ողջացաւ այրն, եւ [20]յարեաւ առ զմահիճս իւր եւ շրջէր. եւ էր շաբաթ յաւուրն յայնմիկ:

5:9: Եւ ողջացա՛ւ այրն. եւ յարեաւ, ա՛ռ զմահիճս իւր՝ եւ շրջէր. եւ էր շաբա՛թ յաւուրն յայնմիկ։
9. Եւ մարդը առողջացաւ[8], վեր կացաւ, վերցրեց իր մահիճը եւ ման էր գալիս. եւ այն օրը շաբաթ էր:
[8] 8. Լաւագոյն յուն. բն. ունեն իսկոյն առողջացաւ:
9 Իսկոյն մարդը առողջացաւ ու իր մահիճը վերցնելով կը քալէր։ Այն օրը շաբաթ էր։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: И он тотчас выздоровел, и взял постель свою и пошел. Было же это в день субботний.
5:9  καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρεν τὸν κράβαττον αὐτοῦ καὶ περιεπάτει. ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ.
5:9. καὶ (And) εὐθέως (unto-straight) ἐγένετο ( it-had-became ) ὑγιὴς (healthed) ὁ (the-one) ἄνθρωπος, (a-mankind,"καὶ (and) ἦρε (it-lifted) τὸν (to-the-one) κράβαττον (to-a-mattress) αὐτοῦ (of-it) καὶ (and) περιεπάτει. (it-was-treading-about-unto) Ἦν (It-was) δὲ (moreover) σάββατον (a-sabbath) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ. (unto-a-day)
5:9. et statim sanus factus est homo et sustulit grabattum suum et ambulabat erat autem sabbatum in illo dieAnd immediately the man was made whole: and he took up his bed and walked. And it was the sabbath that day.
9. And straightway the man was made whole, and took up his bed and walked. Now it was the sabbath on that day.
5:9. And immediately the man was healed. And he took up his stretcher and walked. Now this day was the Sabbath.
5:9. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.
And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath:

9: И он тотчас выздоровел, и взял постель свою и пошел. Было же это в день субботний.
5:9  καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρεν τὸν κράβαττον αὐτοῦ καὶ περιεπάτει. ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ.
5:9. et statim sanus factus est homo et sustulit grabattum suum et ambulabat erat autem sabbatum in illo die
And immediately the man was made whole: and he took up his bed and walked. And it was the sabbath that day.
5:9. And immediately the man was healed. And he took up his stretcher and walked. Now this day was the Sabbath.
5:9. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:9: The same day was the sabbath - Mr. Toynard supposes that this miracle was wrought on the 11th of Nisan, the sabbath before the passover, which was celebrated the 14th of Nisan, or 28th of March. But why did our Lord command this man to carry his bed on the sabbath, as the law prohibited all servile work, and especially the carrying of burthens? See Exo 20:8; Jer 17:21; Neh 13:15. To this it may be answered,
1. The man was a poor man, and if he had left his bed he might have lost it; and he could not have conveniently watched it till the next morning.
2. Christ showed by this that he was Lord of the sabbath: see Mat 12:8.
3. This was not contrary to the spirit of the law: the sabbath was made to honor God in, and this was a public monument of his power and goodness.
4. It was consistent with the wisdom of Christ to do his miracles so that they might be seen and known by a multitude of people, and especially in Jerusalem, which was the capital of the country, and the center of the Jewish religion; and this very circumstance of the healed man carrying his bed on the sabbath day must call the attention of many to this matter, and cause the miracle to be more generally known.
Albert Barnes: Notes on the Bible - 1834
5:9: The Sabbath - To carry burdens on the Sabbath was forbidden in the Old Testament, Jer 17:21; Neh 13:15; Exo 20:8-10. If it be asked, then, why Jesus commanded a man to do on the Sabbath what was understood to be a violation of the day, it may be answered,
1. That the Son of man was Lord of the Sabbath, and had a right to declare what might be done, and even to dispense with a positive law of the Jews, Mat 12:8; Joh 5:17.
2. This was a poor man, and Jesus directed him to secure his property.
3. The Jews extended the obligation of the Sabbath beyond what was intended by the appointment. They observed it superstitiously, and Jesus took every opportunity to convince them of their error, and to restore the day to its proper observance, Mat 12:6-11; Luk 6:9; Luk 13:14; Luk 14:5. This method he took to show them what the law of God really "permitted" on that day, and that works of necessity and mercy were lawful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: immediately: Joh 5:14; Mar 1:31, Mar 1:42, Mar 5:29, Mar 5:41, Mar 5:42, Mar 10:52; Act 3:7, Act 3:8
and on: Joh 5:10-12, Joh 7:23, Joh 9:14; Mat 12:10-13; Mar 3:2-4; Luk 13:10-16
John Gill
5:9 And immediately the man was made whole,.... As soon as ever the words were spoken by Christ, such power went with them, as restored the man to perfect health; and he finding himself to be quite well, rose up directly:
and took up his bed and walked; which may be expressive of a sinner's rising from the bed of sin, and taking up the cross, or carrying the body of sin and death with him; and walking by faith in Christ, as he has received him:
and on the same day was the sabbath; which is remarked, for the sake of what follows.
Robert Jamieson, A. R. Fausset and David Brown
5:9 the same day was the sabbath--Beyond all doubt this was intentional, as in so many other healings, in order that when opposition arose on this account men might be compelled to listen to His claims and His teaching.
5:105:10: Ասեն Հրեայքն ցբժշկեալն. Շաբա՛թ է, եւ ո՛չ էր արժան առնուլ քեզ զմահիճս քո[1677]։ [1677] Ոմանք. Է արժան քեզ առնուլ։
10. Հրեաները բժշկուած մարդուն ասացին. «Շաբաթ օր է եւ օրինաւոր չէ, որ վերցնես մահիճդ»:
10 Այն ատեն Հրեաները ըսին բժշկուած մարդուն. «Շաբաթ է եւ ներելի չէ որ մահիճդ վերցնես»։
Ասեն Հրեայքն ցբժշկեալն. Շաբաթ է եւ ոչ է արժան առնուլ քեզ զմահիճս քո:

5:10: Ասեն Հրեայքն ցբժշկեալն. Շաբա՛թ է, եւ ո՛չ էր արժան առնուլ քեզ զմահիճս քո[1677]։
[1677] Ոմանք. Է արժան քեզ առնուլ։
10. Հրեաները բժշկուած մարդուն ասացին. «Շաբաթ օր է եւ օրինաւոր չէ, որ վերցնես մահիճդ»:
10 Այն ատեն Հրեաները ըսին բժշկուած մարդուն. «Շաբաթ է եւ ներելի չէ որ մահիճդ վերցնես»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: Посему Иудеи говорили исцеленному: сегодня суббота; не должно тебе брать постели.
5:10  ἔλεγον οὗν οἱ ἰουδαῖοι τῶ τεθεραπευμένῳ, σάββατόν ἐστιν, καὶ οὐκ ἔξεστίν σοι ἆραι τὸν κράβαττόν σου.
5:10. ἔλεγον (They-were-forthing) οὖν (accordingly,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"τῷ (unto-the-one) τεθεραπευμένῳ (unto-having-had-come-to-be-ministered-of,"Σάββατόν (A-sabbath) ἐστιν, (it-be) καὶ (and) οὐκ (not) ἔξεστίν (it-be-out) σοι (unto-thee) ἆραι (to-have-lifted) τὸν (to-the-one) κράβαττον. (to-a-mattress)
5:10. dicebant Iudaei illi qui sanatus fuerat sabbatum est non licet tibi tollere grabattum tuumThe Jews therefore said to him that was healed: It is the sabbath. It is not lawful for thee to take up thy bed.
10. So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed.
5:10. Therefore, the Jews said to the one who had been healed: “It is the Sabbath. It is not lawful for you to take up your stretcher.”
5:10. The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry [thy] bed.
The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry [thy] bed:

10: Посему Иудеи говорили исцеленному: сегодня суббота; не должно тебе брать постели.
5:10  ἔλεγον οὗν οἱ ἰουδαῖοι τῶ τεθεραπευμένῳ, σάββατόν ἐστιν, καὶ οὐκ ἔξεστίν σοι ἆραι τὸν κράβαττόν σου.
5:10. dicebant Iudaei illi qui sanatus fuerat sabbatum est non licet tibi tollere grabattum tuum
The Jews therefore said to him that was healed: It is the sabbath. It is not lawful for thee to take up thy bed.
5:10. Therefore, the Jews said to the one who had been healed: “It is the Sabbath. It is not lawful for you to take up your stretcher.”
5:10. The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry [thy] bed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Исцеление было совершено Христом в субботу, и это подало Иудеям повод обличить исцеленного больного в нарушении субботнего покоя, так как этот человек, исполняя повеление Христа, понес домой свою постель, что запрещено было делать в субботу (ср. Мф. 12:1-8). Под иудеями здесь Иоанн разумеет, очевидно, как и в 18-м стихе 11-й главы, официальных представителей иудейства, быть может, даже членов Синедриона (ср. ст. 33) из числа фарисеев (ср. ст. 39).
Albert Barnes: Notes on the Bible - 1834
5:10: Not lawful - It was forbidden, they supposed, in the Old Testament. The Jews were very strenuous in the observation of the external duties of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: it is not: Exo 20:8-11, Exo 31:12-17; Neh 13:15-21; Isa 58:13; Jer 17:21, Jer 17:27; Mat 12:2-8; Mar 2:24, Mar 3:4; Luk 6:2, Luk 13:14, Luk 23:56
Geneva 1599
5:10 (2) The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry [thy] bed.
(2) True religion is assaulted most cruelly by the pretence of religion itself.
John Gill
5:10 The Jews therefore said unto him that was cured,.... When they saw him, either at the place, or as he walked through the streets, with his bed on his back:
Tit is the sabbath day: do not you know it? surely you forget yourself, or you would never be guilty of such an action as this;
Tit is not lawful for thee to carry thy bed. It was forbid by the law, to carry any burden on the sabbath day; see Neh 13:15; for
"carrying out and bringing in anything, from one place to another, is said (x) to be work, and one of the principal works;''
and therefore forbid by the law, which says, "thou shall not do any work"; and one of the traditions of the elders is this (y),
"whoever carries anything out (i.e. on the sabbath day), whether in his right hand, or in his left, in his bosom, or , "on his shoulder", is guilty; for so carried the Kohathites.''
And particularly it is said (z), that
"he that rolls up a bed of the brasiers or tinkers (i.e. on the sabbath day) is bound to a sin offering.''
Which was a fold up bed, such as tinkers, and those that went from city to city to work, had; and who carried their beds with them, as the gloss observes; and were so far from being lawful to be carried by them, on the sabbath, that they might not fold them up.
(x) Maimon. Hilchot Sabbat, c. 12. sect. 6. (y) Misn. Sabbat, c. 10. sect. 3. (z) T. Bab. Sabbat, fol. 47. 1. & 138. 1.
Robert Jamieson, A. R. Fausset and David Brown
5:10 The Jews--that is, those in authority. (See on Jn 1:19.)
Tit is not lawful to carry thy bed--a glorious testimony to the cure, as instantaneous and complete, from the lips of the most prejudiced! (And what a contrast does it, as all our Lord's miracles, present to the bungling miracles of the Church of Rome!) In ordinary circumstances, the rulers had the law on their side (Neh 13:15; Jer 17:21). But when the man referred them to "Him that had made him whole" (Jn 5:11) as his authority, the argument was resistless. Yet they ingeniously parried the thrust, asking him, not who had "made him whole"--that would have condemned themselves and defeated their purpose--but who had bidden him "take up his bed and walk," in other words, who had dared to order a breach of the sabbath? It is time we were looking after Him--thus hoping to shake the man's faith in his Healer.
5:115:11: Պատասխանի ետ նոցա՝ եւ ասէ. Որ բժշկեացն զիս, նա՛ ասաց ցիս. Ա՛ռ զմահիճս քո եւ գնա՛։
11. Նա նրանց ասաց. «Նա, որ ինձ բժշկեց, նա՛ ինձ ասաց՝ վերցրո՛ւ քո մահիճը եւ գնա՛»:
11 Պատասխան տուաւ անոնց ու ըսաւ. «Ան որ զիս բժշկեց՝ ի՛նք ինծի ըսաւ՝ ‘Մահիճդ ա՛ռ ու քալէ’»։
Պատասխանի ետ նոցա եւ ասէ. Որ բժշկեացն զիս, նա ասաց ցիս. Առ զմահիճս քո եւ գնա:

5:11: Պատասխանի ետ նոցա՝ եւ ասէ. Որ բժշկեացն զիս, նա՛ ասաց ցիս. Ա՛ռ զմահիճս քո եւ գնա՛։
11. Նա նրանց ասաց. «Նա, որ ինձ բժշկեց, նա՛ ինձ ասաց՝ վերցրո՛ւ քո մահիճը եւ գնա՛»:
11 Պատասխան տուաւ անոնց ու ըսաւ. «Ան որ զիս բժշկեց՝ ի՛նք ինծի ըսաւ՝ ‘Մահիճդ ա՛ռ ու քալէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Он отвечал им: Кто меня исцелил, Тот мне сказал: возьми постель твою и ходи.
5:11  ὁ δὲ ἀπεκρίθη αὐτοῖς, ὁ ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν, ἆρον τὸν κράβαττόν σου καὶ περιπάτει.
5:11. ὃς (Which) δὲ (moreover) ἀπεκρίθη (it-was-separated-off) αὐτοῖς (unto-them,"Ὁ (The-one) ποιήσας (having-done-unto) με (to-me) ὑγιῆ (to-healthed,"ἐκεῖνός (the-one-thither) μοι (unto-me) εἶπεν (it-had-said,"Ἆρον (Thou-should-have-lifted) τὸν (to-the-one) κράβαττόν (to-a-mattress) σου (of-thee) καὶ (and) περιπάτει. (thou-should-tread-about-unto)
5:11. respondit eis qui me fecit sanum ille mihi dixit tolle grabattum tuum et ambulaHe answered them: He that made me whole, he said to me: Take up thy bed and walk.
11. But he answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.
5:11. He answered them, “The one who healed me, he said to me, ‘Take up your stretcher and walk.’ ”
5:11. He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.
He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk:

11: Он отвечал им: Кто меня исцелил, Тот мне сказал: возьми постель твою и ходи.
5:11  ὁ δὲ ἀπεκρίθη αὐτοῖς, ὁ ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν, ἆρον τὸν κράβαττόν σου καὶ περιπάτει.
5:11. respondit eis qui me fecit sanum ille mihi dixit tolle grabattum tuum et ambula
He answered them: He that made me whole, he said to me: Take up thy bed and walk.
5:11. He answered them, “The one who healed me, he said to me, ‘Take up your stretcher and walk.’ ”
5:11. He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: - 12: Иудеи не обращают никакого внимания на самое чудо исцеления - им важно только знать имя того, кто повелел исцеленному нарушить закон о соблюдении субботнего покоя.
Adam Clarke: Commentary on the Bible - 1831
5:11: He that made me whole, etc. - The poor man reasoned conclusively: - He who could work such a miracle must be at least the best of men: now a good man will neither do evil himself, nor command others to do it: but he who cured me ordered me to carry my bed; therefore, there can be no evil in it.
Albert Barnes: Notes on the Bible - 1834
5:11: He that made me whole - The man reasoned correctly. If Jesus had power to work so signal a miracle, he had a right to explain the law. If he had conferred so great a favor on him, he had a right to expect obedience; and we may learn that the mercy of God in pardoning our sins, or in bestowing any signal blessing, imposes the obligation to obey him. We should yield obedience to him according to what we Know to be his will, whatever may be the opinions of men, or whatever interpretation they may put on the law of God. our business is a simple, hearty, child-like obedience, let the men of the world say or think of us as they choose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: Joh 9:16; Mar 2:9-11
John Gill
5:11 He answered them,.... That is, the impotent man, who was now made whole, replied to the Jews:
he that made me whole, the same said unto me, take up thy bed and walk; intimating, that he that had such divine power, as to make him whole, had power to dispense with the sabbath, and such an action on it; and that his word was warrant and authority sufficient, to support him in what he did; for he that had wrought this cure for him, he concluded must be from God; was at least a great prophet, and to be hearkened to and obeyed, in one thing as well as another.
5:125:12: Հարցին ցնա՝ եւ ասեն. Ո՞վ է այրն որ ասացն ցքեզ. Ա՛ռ զմահիճս քո եւ շրջեա՛ց[1678]։ [1678] Ոմանք. Որ ասաց ցքեզ։
12. Նրան հարցրին ու ասացին. «Ո՞վ է այն մարդը, որ քեզ ասաց՝ վերցրո՛ւ քո մահիճը եւ շրջի՛ր»:
12 Ուստի հարցուցին անոր. «Ո՞վ է այն մարդը, որ քեզի ըսաւ, ‘Մահիճդ ա՛ռ ու քալէ’»։
Հարցին ցնա եւ ասեն. Ո՞վ է այրն որ ասաց ցքեզ. Առ զմահիճս քո եւ շրջեաց:

5:12: Հարցին ցնա՝ եւ ասեն. Ո՞վ է այրն որ ասացն ցքեզ. Ա՛ռ զմահիճս քո եւ շրջեա՛ց[1678]։
[1678] Ոմանք. Որ ասաց ցքեզ։
12. Նրան հարցրին ու ասացին. «Ո՞վ է այն մարդը, որ քեզ ասաց՝ վերցրո՛ւ քո մահիճը եւ շրջի՛ր»:
12 Ուստի հարցուցին անոր. «Ո՞վ է այն մարդը, որ քեզի ըսաւ, ‘Մահիճդ ա՛ռ ու քալէ’»։
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5:1212: Его спросили: кто Тот Человек, Который сказал тебе: возьми постель твою и ходи?
5:12  ἠρώτησαν αὐτόν, τίς ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι, ἆρον καὶ περιπάτει;
5:12. ἠρώτησαν (They-entreated-unto) αὐτόν (to-it,"Τίς (What-one) ἐστιν (it-be) ὁ (the-one) ἄνθρωπος (a-mankind) ὁ (the-one) εἰπών (having-had-said) σοι (unto-thee,"Ἆρον (Thou-should-have-lifted) καὶ (and) περιπάτει; (thou-should-tread-about-unto?"
5:12. interrogaverunt ergo eum quis est ille homo qui dixit tibi tolle grabattum tuum et ambulaThey asked him therefore: Who is that man who said to thee: Take up thy bed and walk?
12. They asked him, Who is the man that said unto thee, Take up , and walk?
5:12. Therefore, they questioned him, “Who is that man, who said to you, ‘Take up your bed and walk?’ ”
5:12. Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?
Then asked they him, What man is that which said unto thee, Take up thy bed, and walk:

12: Его спросили: кто Тот Человек, Который сказал тебе: возьми постель твою и ходи?
5:12  ἠρώτησαν αὐτόν, τίς ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι, ἆρον καὶ περιπάτει;
5:12. interrogaverunt ergo eum quis est ille homo qui dixit tibi tolle grabattum tuum et ambula
They asked him therefore: Who is that man who said to thee: Take up thy bed and walk?
5:12. Therefore, they questioned him, “Who is that man, who said to you, ‘Take up your bed and walk?’ ”
5:12. Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?
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Albert Barnes: Notes on the Bible - 1834
5:12: What man is he ... - In this verse there is a remarkable instance of the "perverseness" of men, of their want of candor, and of the manner in which they often look at a subject. Instead of looking at the miracle, and at the man's statement of the manner in which he was healed, they look only at what they thought to be a violation of the law. They assumed it as certain that nothing could make his conduct, in carrying his bed on the Sabbath day, proper; and they meditated vengeance, not only on the man who was carrying his bed, but on him, also, who had told him to do it. Thus men often assume that a certain course or opinion is proper, and when anyone differs from them they look only at the difference, but not at the reasons for it. One great source of dispute among men is that they look only at the points in which they differ, but are unwilling to listen to the reasons why others do not believe as they do. It is always enough to condemn one in the eyes of a bigot that he differs from "him," and he looks upon him who holds a different opinion, as the Jews did at this man, "as certainly wrong;" and such a bigot looks at the reasons why others differ from him just as the Jews did at the reason why this man bore his bed on the Sabbath - as not worth regarding or hearing, or as if they could not possibly be right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: What: Jdg 6:29; Sa1 14:38; Mat 21:23; Rom 10:2
John Gill
5:12 Then asked they him,.... Suspecting who had made him whole, and gave him this order:
what man is that which said unto thee, take up thy bed and walk? they take no notice of the cure, being unwilling to give any glory to Christ, and still less to spread it; but chose rather that it should be obscured, hid, and unobserved; but they laid hold on that, which they thought might be improved to his reproach and scandal; and they call him a man, as supposing him to be a mere man, and a wicked man too, for giving orders to transgress a tradition of the elders, though no mere man could work such a cure as this was. And so the Jews since, though they cannot find fault with the cure, which they put an "if" upon, yet are highly displeased with the order, to take up his bed and carry it:
"if (say they (a)) he wrought a cure, lo, that is good, but why did he bid him take up his bed?''
the answer may be, to show that he was cured.
(a) Vet. Nizzachon, p. 207.
5:135:13: Եւ բժշկեալն ո՛չ գիտէր թէ ո՞վ իցէ. քանզի Յիսուս խո՛յս ետ վասն ամբոխին ՚ի տեղւոջէ անտի։
13. Իսկ բժշկուածը չէր իմանում, թէ ո՛վ է նա, որովհետեւ Յիսուս այդտեղից ամբոխի պատճառով հեռացել էր:
13 Եւ բժշկուողը չէր գիտեր թէ ո՛վ է ան, վասն զի Յիսուս մէկդի քաշուեցաւ՝ այնտեղ բազմութիւն ըլլալուն համար։
Եւ բժշկեալն ոչ գիտէր թէ ով իցէ. քանզի Յիսուս խոյս ետ վասն ամբոխին ի տեղւոջէ անտի:

5:13: Եւ բժշկեալն ո՛չ գիտէր թէ ո՞վ իցէ. քանզի Յիսուս խո՛յս ետ վասն ամբոխին ՚ի տեղւոջէ անտի։
13. Իսկ բժշկուածը չէր իմանում, թէ ո՛վ է նա, որովհետեւ Յիսուս այդտեղից ամբոխի պատճառով հեռացել էր:
13 Եւ բժշկուողը չէր գիտեր թէ ո՛վ է ան, վասն զի Յիսուս մէկդի քաշուեցաւ՝ այնտեղ բազմութիւն ըլլալուն համար։
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5:1313: Исцеленный же не знал, кто Он, ибо Иисус скрылся в народе, бывшем на том месте.
5:13  ὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν, ὁ γὰρ ἰησοῦς ἐξένευσεν ὄχλου ὄντος ἐν τῶ τόπῳ.
5:13. ὁ (The-one) δὲ (moreover) ἰαθεὶς (having-been-cured-unto) οὐκ (not) ᾔδει (it-had-come-to-have-seen) τίς (what-one) ἐστιν, (it-be) ὁ (the-one) γὰρ (therefore) Ἰησοῦς (an-Iesous) ἐξένευσεν (it-nodded-out) ὄχλου (of-a-crowd) ὄντος (of-being) ἐν (in) τῷ (unto-the-one) τόπῳ. (unto-an-occasion)
5:13. is autem qui sanus fuerat effectus nesciebat quis esset Iesus enim declinavit turba constituta in locoBut he who was healed knew not who it was: for Jesus went aside from the multitude standing in the place.
13. But he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in the place.
5:13. But the one who had been given health did not know who it was. For Jesus had turned aside from the crowd gathered in that place.
5:13. And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in [that] place.
And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in [that] place:

13: Исцеленный же не знал, кто Он, ибо Иисус скрылся в народе, бывшем на том месте.
5:13  ὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν, ὁ γὰρ ἰησοῦς ἐξένευσεν ὄχλου ὄντος ἐν τῶ τόπῳ.
5:13. is autem qui sanus fuerat effectus nesciebat quis esset Iesus enim declinavit turba constituta in loco
But he who was healed knew not who it was: for Jesus went aside from the multitude standing in the place.
5:13. But the one who had been given health did not know who it was. For Jesus had turned aside from the crowd gathered in that place.
5:13. And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in [that] place.
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Adam Clarke: Commentary on the Bible - 1831
5:13: Jesus had conveyed himself away - Or, had withdrawn himself. And this he might easily do, as there was a crowd in the place. Some think the words indicate, that Jesus withdrew on seeing a multitude in the place, i.e. raising a tumult, because of the man's carrying his bed (margin: Or, from the multitude that was). He had not yet finished his work, and would not expose himself to the envy and malice of the Jewish rulers.
Albert Barnes: Notes on the Bible - 1834
5:13: Wist not - Knew not.
Had conveyed himself away - Was lost in the crowd. He had silently mingled with the multitude, or had passed on with the crowd unobserved, and the man had been so rejoiced at his cure that he had not even asked for the name of his benefactor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: he that: Joh 14:9
had: Joh 8:59; Luk 4:30, Luk 24:31
a multitude being: or, from the multitude that was
John Gill
5:13 And he that was healed, wist not who he was,.... He had never seen, and perhaps had never heard of Christ before, and so knew him not; and besides, Christ gave him no opportunity of conversing with him, or so much as to ask him who he was:
for Jesus had conveyed himself away; had slipped away, as soon as ever he had wrought the miracle:
a multitude being in that place; or "from the multitude that were in that place"; not that he hid himself among them, and there remained undiscovered; but he passed through them, and went his way to the temple, where he found the man he had healed, as in the following verse.
Robert Jamieson, A. R. Fausset and David Brown
5:13 he that was healed wist not, &c.--That some one, with unparalleled generosity, tenderness and power, had done it, the man knew well enough: but as he had never heard of Him before, so he disappeared too quickly for any inquiries.
conveyed himself away--slipped out of the crowd that had gathered, to avoid both hasty popularity and precipitate hatred (Mt 12:14-19).
5:145:14: Յետ այսորիկ գտանէ զնա Յիսուս ՚ի տաճարին, եւ ասէ ցնա. Ահաւադիկ ողջացար, մի՛ եւս մեղանչեր. զի մի՛ չար եւս ինչ լինիցի քեզ[1679]։ [1679] Ոմանք. Ահաւասիկ ողջա՛՛... զի մի չար ինչ լի՛՛։
14. Այնուհետեւ Յիսուս նրան գտաւ տաճարում ու ասաց նրան. «Ահաւասիկ առողջացար, այլեւս մի՛ մեղանչիր, որպէսզի մի աւելի չար բան չպատահի քեզ»:
14 Անկէ ետքը Յիսուս զանիկա տաճարին մէջ գտնելով՝ ըսաւ անոր. «Ահա բժշկուեցար, ալ մեղք մի՛ գործեր, որ ա՛լ աւելի չար բան չպատահի քեզի»։
Յետ այսորիկ գտանէ զնա Յիսուս ի տաճարին, եւ ասէ ցնա. Ահաւադիկ ողջացար, մի՛ եւս մեղանչեր, զի մի՛ չար եւս ինչ լինիցի քեզ:

5:14: Յետ այսորիկ գտանէ զնա Յիսուս ՚ի տաճարին, եւ ասէ ցնա. Ահաւադիկ ողջացար, մի՛ եւս մեղանչեր. զի մի՛ չար եւս ինչ լինիցի քեզ[1679]։
[1679] Ոմանք. Ահաւասիկ ողջա՛՛... զի մի չար ինչ լի՛՛։
14. Այնուհետեւ Յիսուս նրան գտաւ տաճարում ու ասաց նրան. «Ահաւասիկ առողջացար, այլեւս մի՛ մեղանչիր, որպէսզի մի աւելի չար բան չպատահի քեզ»:
14 Անկէ ետքը Յիսուս զանիկա տաճարին մէջ գտնելով՝ ըսաւ անոր. «Ահա բժշկուեցար, ալ մեղք մի՛ գործեր, որ ա՛լ աւելի չար բան չպատահի քեզի»։
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5:1414: Потом Иисус встретил его в храме и сказал ему: вот, ты выздоровел; не греши больше, чтобы не случилось с тобою чего хуже.
5:14  μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ ἰησοῦς ἐν τῶ ἱερῶ καὶ εἶπεν αὐτῶ, ἴδε ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν σοί τι γένηται.
5:14. Μετὰ (With) ταῦτα (to-the-ones-these) εὑρίσκει (it-findeth) αὐτὸν (to-it,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred,"καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἴδε (Thou-should-have-had-seen,"ὑγιὴς (healthed) γέγονας: (thou-hath-had-come-to-become) μηκέτι (lest-if-to-a-one) ἁμάρτανε, (thou-should-un-adjust-along) ἵνα (so) μὴ (lest) χεῖρόν (more-disrupted) σοί (unto-THEE) τι (a-one) γένηται. (it-might-have-had-became)
5:14. postea invenit eum Iesus in templo et dixit illi ecce sanus factus es iam noli peccare ne deterius tibi aliquid contingatAfterwards, Jesus findeth him in the temple and saith to him: Behold thou art made whole: sin no more, lest some worse thing happen to thee.
14. Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing befall thee.
5:14. Afterwards, Jesus found him in the temple, and he said to him: “Behold, you have been healed. Do not choose to sin further, otherwise something worse may happen to you.”
5:14. 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.
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:

14: Потом Иисус встретил его в храме и сказал ему: вот, ты выздоровел; не греши больше, чтобы не случилось с тобою чего хуже.
5:14  μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ ἰησοῦς ἐν τῶ ἱερῶ καὶ εἶπεν αὐτῶ, ἴδε ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν σοί τι γένηται.
5:14. postea invenit eum Iesus in templo et dixit illi ecce sanus factus es iam noli peccare ne deterius tibi aliquid contingat
Afterwards, Jesus findeth him in the temple and saith to him: Behold thou art made whole: sin no more, lest some worse thing happen to thee.
5:14. Afterwards, Jesus found him in the temple, and he said to him: “Behold, you have been healed. Do not choose to sin further, otherwise something worse may happen to you.”
5:14. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: - 16: Христос не довольствуется тем, что исцелил тело больного, Он хочет излечить и душу его, угрожая ему большими страданиями в случае, если больной снова начнет греховную жизнь, какою и вызвана была его болезнь. Глаза исцеленного таким образом открываются, и он призывается к перемене жизни, к покаянию, которое приведет ко спасению.

Исцеленный после встречи со Христом спешит объявить иудеям о Христе как о своем исцелителе. Гейки полагает, что здесь сказалась его низкая натура (Ч. 3-я с. 114). Но вероятнее всего предполагать, что тот объявил о Христе в радости и простоте сердца, думая, что иудеи поспешат признать во Христе истинного пророка. Ему, конечно, не могли быть известны враждебные отношения, в каких иудеи стояли ко Христу.

Результатом этого открытия имени Целителя было усиление вражды иудеев к Господу. Как осквернителя субботы, они старались умертвить Его. Но, очевидно, не находилось случая к этому, а, может быть, и достаточного основания.
Adam Clarke: Commentary on the Bible - 1831
5:14: Jesus findeth him in the temple - The man being conscious that it was through the mercy of God that he was restored, (though he did not as yet know distinctly who Christ was), went to the temple to return thanks to God for his cure. Whether this was on the same day, or some other, does not distinctly appear: it was probably the same day, after he had carried home his couch. How many, when they are made well, forget the hand that has healed them, and, instead of gratitude and obedience to God, use their renewed health and strength in the service of sin! Those who make this use of God's mercies may consider their restoration as a respite only from perdition.
Sin no more, lest a worse thing come unto thee - Our Lord, intending to discover to this man who he was, gave him two proofs of the perfection of his knowledge.
1. He showed him that he knew the secret of the past - sin no more: thereby intimating that his former sins were the cause of his long affliction.
2. He showed him that he knew the future - lest a worse thing come unto thee: if thy iniquity be repeated, thy punishment will be increased.
Albert Barnes: Notes on the Bible - 1834
5:14: Findeth him - Fell in with him, or saw him.
In the temple - The man seems to have gone at once to the temple - perhaps a privilege of which he had been long deprived. They who are healed from sickness should seek the sanctuary of God and give him thanks for his mercy. Compare the notes at Isa 38:20. There is nothing more improper, when we are raised up from a bed of pain, than to forget God our benefactor, and neglect to praise him for his mercies.
Thou art made whole - Jesus calls to his remembrance the fact that he was healed, in order that he might admonish him not to sin again.
Sin no more - By this expression it was implied that the infirmity of this man was caused by sin - perhaps by vice in his youth. His crime or dissipation had brought on him this long and distressing affliction. Jesus shows him that he knew the cause of his sickness, and takes occasion to warn him not to repeat it. No man who indulges in vice can tell what may be its consequences. It must always end in evil, and not unfrequently it results in loss of health, and in long and painful disease. This is always the case with intemperance and all gross pleasures. Sooner or later, sin will always result in misery.
Sin no more - Do not repeat the vice. You have had dear-bought experience, and if repeated it will be worse. When a man has been restored from the effects of sin, he should learn to avoid the very appearance of evil. He should shun the place of temptation; he should not mingle again with his old companions; he should touch not, taste not, handle not. God visits with heavier judgment those who have been once restored from the ways of sin and who return again to it. The drunkard that has been reformed, and that returns to his habits of drinking, becomes more beastly; the man that professes to have experienced a change of heart, and who then indulges in sin, sinks deeper into pollution, and is seldom restored. The only way of safety in all such cases is to "sin no more;" not to be in the way of temptation; not to expose ourselves; not to touch or approach that which came near to working our ruin. The man who has been intemperate and is reformed, if he tastes the poison at all, may expect to sink deeper than ever into drunkenness and pollution.
A worse thing - A more grievous disease, or the pains of hell. "The doom of apostates is a worse thing than thirty-eight years' lameness" (Henry).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: in the: Lev 7:12; Psa 9:13, Psa 27:6, Psa 66:13-15, Psa 107:20-22, Psa 116:12-19, Psa 118:18; Isa 38:20, Isa 38:22
sin: Joh 8:11; Ezr 9:13, Ezr 9:14; Neh 9:28; Pe1 4:3
lest: Joh 5:5; Lev 26:23, Lev 26:24, Lev 26:27; Ch2 28:22; Mat 12:45; Rev 2:21-23
John Gill
5:14 Afterward Jesus findeth him in the temple,.... Perhaps on the same day; for as soon as he had been at home, and laid down his bed, it is very likely he went directly to the temple, there to show himself, attend the worship of the place, and return thanks to God for the great mercy bestowed on him:
and said unto him, behold thou art made whole; cured of the disease that had attended him so many years; and a wonderful cure it was; well may a "behold" be prefixed; though this is here not only a note of admiration, but of attention, to what he was about to say to him: sin is a disease, which is original, natural, and hereditary to men; it is an epidemical one, all are affected with it, and all the powers and faculties of the soul; and it is a nauseous and loathsome one; and what is mortal and incurable in itself, and only to be cured by the great physician, Jesus Christ: God's elect are attended with it as others, and being made sensible thereof, they come to Christ for a cure, and receive one, as this man did, to whom he said,
sin no more; intimating, that as all diseases of the body spring from sin, so had his; and that the time past of his life should suffice, for a course of sinning; and that the mercy he had received, laid him under an obligation to guard against it, to which there would still be a proneness in him; nor did our Lord imagine, that he could hereafter live without sin, but that he should not indulge himself in it, and give up himself unto it, and live in it: so all the diseases of the soul arise from sin; and when a person is converted, he ought not to walk as others do, or he himself has done; and though there is a propensity to sin and backslide from God after conversion, yet the grace of God teaches men to deny sin, and to live righteously; and though it cannot be thought that they should be, and act without sin, yet it becomes them not to live in sin, or go on in a course of it, as heretofore:
lest a worse thing come unto thee; for God could send a worse disease, or a sorer affliction, than he had yet done; an heavier punishment, either in this world, or that to come: and apply this to a good man, a converted man, one called by grace and cured by Christ, and a worse thing through sin may come unto him than a bodily disorder, namely, the hidings of God's face; for as his presence is life, his absence is death, to such persons; and as for such who only make a profession of religion, and are externally reformed only, such, if they sin and fall away, their latter end is worse than the beginning.
John Wesley
5:14 Sin no more - It seems his former illness was the effect or punishment of sin.
Robert Jamieson, A. R. Fausset and David Brown
5:14 findeth him in the temple--saying, perhaps, "I will go into Thy house with burnt offerings, I will pay my vows which my lips have uttered and my mouth hath spoken when I was in trouble" (Ps 66:13-14). Jesus, there Himself for His own ends, "findeth him there"--not all accidentally, be assured.
sin no more, &c.--a glimpse this of the reckless life he had probably led before his thirty-eight years' infirmity had come upon him, and which not improbably had brought on, in the just judgment of God, his chronic complaint. Fearful illustration this of "the severity of God," but glorious manifestation of our Lord's insight into "what was in man."
5:155:15: Գնա՛ց այրն՝ եւ պատմեաց Հրէիցն, եթէ Յիսուս էր՝ որ բժշկեացն զիս։
15. Մարդը գնաց եւ հրեաներին պատմեց, թէ՝ Յիսուս էր, որ ինձ բժշկեց:
15 Գնաց մարդը ու Հրեաներուն պատմեց թէ՝ Յիսուս էր, որ զինք բժշկեց։
Գնաց այրն եւ պատմեաց Հրէիցն, եթէ Յիսուս էր որ բժշկեացն զիս:

5:15: Գնա՛ց այրն՝ եւ պատմեաց Հրէիցն, եթէ Յիսուս էր՝ որ բժշկեացն զիս։
15. Մարդը գնաց եւ հրեաներին պատմեց, թէ՝ Յիսուս էր, որ ինձ բժշկեց:
15 Գնաց մարդը ու Հրեաներուն պատմեց թէ՝ Յիսուս էր, որ զինք բժշկեց։
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5:1515: Человек сей пошел и объявил Иудеям, что исцеливший его есть Иисус.
5:15  ἀπῆλθεν ὁ ἄνθρωπος καὶ ἀνήγγειλεν τοῖς ἰουδαίοις ὅτι ἰησοῦς ἐστιν ὁ ποιήσας αὐτὸν ὑγιῆ.
5:15. ἀπῆλθεν (It-had-came-off,"ὁ (the-one) ἄνθρωπος (a-mankind,"καὶ (and) εἶπεν (it-had-said) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) ἐστὶν (it-be) ὁ (the-one) ποιήσας (having-done-unto) αὐτὸν (to-it) ὑγιῆ. (to-healthed)
5:15. abiit ille homo et nuntiavit Iudaeis quia Iesus esset qui fecit eum sanumThe man went his way and told the Jews that it was Jesus who had made him whole.
15. The man went away, and told the Jews that it was Jesus which had made him whole.
5:15. This man went away, and he reported to the Jews that it was Jesus who had given him health.
5:15. The man departed, and told the Jews that it was Jesus, which had made him whole.
The man departed, and told the Jews that it was Jesus, which had made him whole:

15: Человек сей пошел и объявил Иудеям, что исцеливший его есть Иисус.
5:15  ἀπῆλθεν ὁ ἄνθρωπος καὶ ἀνήγγειλεν τοῖς ἰουδαίοις ὅτι ἰησοῦς ἐστιν ὁ ποιήσας αὐτὸν ὑγιῆ.
5:15. abiit ille homo et nuntiavit Iudaeis quia Iesus esset qui fecit eum sanum
The man went his way and told the Jews that it was Jesus who had made him whole.
5:15. This man went away, and he reported to the Jews that it was Jesus who had given him health.
5:15. The man departed, and told the Jews that it was Jesus, which had made him whole.
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Adam Clarke: Commentary on the Bible - 1831
5:15: The man departed, and told the Jews - He did not say it was Jesus who had ordered him to carry his bed, but it was Jesus who had cured him; and he left them to draw the inference, viz. That this Jesus must be the miraculous power of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: and told: Joh 4:29, Joh 9:11, Joh 9:12; Mar 1:45
which: Joh 5:12, Joh 9:15, Joh 9:25, Joh 9:30, Joh 9:34
John Gill
5:15 The man departed,.... From Christ, and from the temple, not through displeasure, or as resenting what was said to him, but as highly delighted that he had found his kind benefactor and physician; and went either to Bethesda, where the miracle was wrought, and where a multitude of people were, and where he might expect to find some of the persons that had questioned him about carrying his bed, and who it was that bid him do it; or rather to the sanhedrim; see Jn 5:33 compared with Jn 1:19;
and told the Jews; the members of that great council, the chief priests, "scribes", and elders, whose business it was to judge of a prophet, and of anyone that should set up for the Messiah:
that it was Jesus; of Nazareth, of whom so much talk was about his doctrines and miracles, and who was thought to be the Messiah:
which had made him whole; this he did, not out of any ill will to Christ, with any bad design upon him, to impeach and accuse him as a violator of the sabbath, for what he had said and done to him; for this would have been most ungrateful, and even barbarous, brutish, and diabolical; but with a good intention, that Jesus might have the glory of the cure, and that others of his fellow creatures in distress might know where, and from whom to have relief; and chiefly that the sanhedrim might be induced hereby to believe that Jesus was the Messiah, and to declare and patronize him as such: and that his end was good, is clear from this, that he does not say it was Jesus that bid him take up his bed and walk, which was what the Jews cavilled at, not caring to hear of the cure; but that made him whole: he observes the miracle to them with a grateful spirit, to the honour of his physician, and that he might be thought to be what he really was.
John Wesley
5:15 The man went and told the Jews, that it was Jesus who had made him whole - One might have expected, that when he had published the name of his benefactor, crowds would have thronged about Jesus, to have heard the words of his mouth, and to have received the blessings of the Gospel. Instead of this, they surround him with a hostile intent: they even conspire against his life, and for an imagined transgression in point of ceremony, would have put out this light of Israel. Let us not wonder then, if our good be evil spoken of: if even candour, benevolence, and usefulness, do not disarm the enmity of those who have been taught to prefer sacrifice to mercy; and who, disrelishing the genuine Gospel, naturally seek to slander and persecute the professors, but especially the defenders of it.
Robert Jamieson, A. R. Fausset and David Brown
5:15 The man departed, and told, &c.--little thinking how unwelcome his grateful and eager testimony would be. "The darkness received not the light which was pouring its rays upon it" (Jn 1:5, Jn 1:11) [OLSHAUSEN].
5:165:16: Եւ վասն այնորիկ հալածէին զՅիսուս Հրէայք, զի զա՛յն առնէր ՚ի շաբաթու։
16. Եւ հրեաները Յիսուսին հալածում էին նրա համար, որ շաբաթ օրով էր անում այդ բաները:
16 Ասոր համար Հրեաները կը հալածէին Յիսուսը եւ կը մտածէին զանիկա սպաննել, քանի որ այս բաները շաբաթ օրը կ’ընէր։
Եւ վասն այնորիկ հալածէին զՅիսուս Հրէայք[21], զի զայն առնէր ի շաբաթու:

5:16: Եւ վասն այնորիկ հալածէին զՅիսուս Հրէայք, զի զա՛յն առնէր ՚ի շաբաթու։
16. Եւ հրեաները Յիսուսին հալածում էին նրա համար, որ շաբաթ օրով էր անում այդ բաները:
16 Ասոր համար Հրեաները կը հալածէին Յիսուսը եւ կը մտածէին զանիկա սպաննել, քանի որ այս բաները շաբաթ օրը կ’ընէր։
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5:1616: И стали Иудеи гнать Иисуса и искали убить Его за то, что Он делал такие [дела] в субботу.
5:16  καὶ διὰ τοῦτο ἐδίωκον οἱ ἰουδαῖοι τὸν ἰησοῦν, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ.
5:16. καὶ (And) διὰ (through) τοῦτο (to-the-one-this) ἐδίωκον (they-were-pursuing,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"τὸν (to-the-one) Ἰησοῦν (to-an-Iesous,"ὅτι (to-which-a-one) ταῦτα (to-the-one-these) ἐποίει (it-was-doing-unto) ἐν (in) σαββάτῳ. (unto-a-sabbath)
5:16. propterea persequebantur Iudaei Iesum quia haec faciebat in sabbatoTherefore did the Jews persecute Jesus, because he did these things on the sabbath.
16. And for this cause did the Jews persecute Jesus, because he did these things on the sabbath.
5:16. Because of this, the Jews were persecuting Jesus, for he was doing these things on the Sabbath.
5:16. And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.
And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day:

16: И стали Иудеи гнать Иисуса и искали убить Его за то, что Он делал такие [дела] в субботу.
5:16  καὶ διὰ τοῦτο ἐδίωκον οἱ ἰουδαῖοι τὸν ἰησοῦν, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ.
5:16. propterea persequebantur Iudaei Iesum quia haec faciebat in sabbato
Therefore did the Jews persecute Jesus, because he did these things on the sabbath.
5:16. Because of this, the Jews were persecuting Jesus, for he was doing these things on the Sabbath.
5:16. And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.
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Adam Clarke: Commentary on the Bible - 1831
5:16: And sought to slay him - This clause is omitted by BCDL, some others, and several ancient versions. Griesbach has left it out of the text; and Professor White says, certissime delenda: but it does not appear to me that it should be omitted. However, it was true of the Jews, whether the words were originally in the evangelist or not. For what cause did these persons seek to destroy our Lord? Because he had healed a poor man, who had been diseased thirty-eight years, and ordered him to carry home the couch on which he lay! How implacable must their malice have been! The spirit of religious persecution has always been the most fell and dangerous of all on this side perdition. Every other disposition appears to have its moderator; but this is wholly abandoned to the guidance of Satan, and has for its objects the men who know the truth, and who live to the glory of their God, and for the benefit of mankind. How strange that such should ever be objects of malice and hatred! But the Satanic nature in fallen man is ever opposed to whatever comes from God.
Albert Barnes: Notes on the Bible - 1834
5:16: Persecuted Jesus - They opposed him; attempted to ruin his character; to destroy his popularity; and probably held him up before the people as a violator of the law of God. Instead of making inquiry whether he had not given proof that he was the Messiah, they "assumed" that he must be wrong, and ought to be punished. Thus every bigot and persecutor does in regard to those who differ from them.
To slay him - To put him to death. This they attempted to do because it was directed in the law of Moses, Exo 31:15; Exo 35:2. See Luk 6:7, Luk 6:11; Luk 13:14. We see here,
1. How full of enmity and how bloody was the purpose of the Jews, All that Jesus had done was to restore an infirm man to health - a thing which they would have done for their cattle Luk 6:7, and yet they sought. his life because he had done it for a sick "man."
2. Men are often extremely envious because good is done by others, especially if it is not done according to the way of their denomination or party.
3. Here was an instance of the common feelings of a hypocrite. He often covers his enmity against the power of religion by great zeal for the form of it. He hates and persecutes those who do good, who seek the conversion of sinners, who love Rev_ivals of religion and the spread of the gospel, because it is not according to some matter of form which has been established, and on which he supposes the whole safety of the church to hang. There was nothing that Jesus was more opposed to than hypocrisy, and nothing that he set himself more against than those who suppose all goodness to consist in "forms," and all piety in the "shibboleths" of a party.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: persecute: Joh 15:20; Act 9:4, Act 9:5
and sought: Joh 5:13, Joh 7:19, Joh 7:20, Joh 7:25, Joh 10:39; Mat 12:13; Mar 3:6; Luk 6:11
John Gill
5:16 And therefore did the Jews persecute Jesus,.... With their tongues, reproaching and reviling him, as a sabbath breaker, a destroyer of the law, and a sinful wicked man:
and sought to slay him; either in a violent way, by setting the zealots, a sort of ruffians under the pretence of religion, upon him; or rather in a judicial way, summoning him before the sanhedrim, in order to condemn him to death for the breach of the sabbath, which by the law of Moses was punishable with death:
because he had done these things on the sabbath day; because he had cured the man of his disease, under which he had laboured eight and thirty years, and had ordered him to take up his bed, and walk home with it on his back on the sabbath day. This drew upon him their resentment to such a degree, that they not only persecuted him with their tongues, but sought to take away his life. Nothing would satisfy them but his blood.
Robert Jamieson, A. R. Fausset and David Brown
5:16 because he had done these things on the sabbath day--What to these hypocritical religionists was the doing of the most glorious and beneficent miracles, compared with the atrocity of doing them on the sabbath day! Having given them this handle, on purpose to raise the first public controversy with them, and thus open a fitting opportunity of laying His claims before them, He rises at once to the whole height of them, in a statement which for grandeur and terseness exceeds almost anything that ever afterwards fell from Him, at least to His enemies.
5:175:17: Եւ Յիսուս պատասխանի ետ նոցա. Հայր իմ մինչեւ ցայժմ գործէ, եւ ե՛ս գործեմ։
17. Սակայն Յիսուս պատասխանեց նրանց եւ ասաց. «Իմ Հայրը մինչեւ այժմ գործում է, ուրեմն ես եւս գործում եմ»:
17 Եւ Յիսուս պատասխան տուաւ անոնց. «Իմ Հայրս մինչեւ հիմա կը գործէ, ես ալ կը գործեմ»։
Եւ Յիսուս պատասխանի ետ նոցա. Հայր իմ մինչեւ ցայժմ գործէ եւ ես գործեմ:

5:17: Եւ Յիսուս պատասխանի ետ նոցա. Հայր իմ մինչեւ ցայժմ գործէ, եւ ե՛ս գործեմ։
17. Սակայն Յիսուս պատասխանեց նրանց եւ ասաց. «Իմ Հայրը մինչեւ այժմ գործում է, ուրեմն ես եւս գործում եմ»:
17 Եւ Յիսուս պատասխան տուաւ անոնց. «Իմ Հայրս մինչեւ հիմա կը գործէ, ես ալ կը գործեմ»։
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5:1717: Иисус же говорил им: Отец Мой доныне делает, и Я делаю.
5:17  ὁ δὲ [ἰησοῦς] ἀπεκρίνατο αὐτοῖς, ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι.
5:17. ὁ (The-one) δὲ (moreover) ἀπεκρίνατο ( it-separated-off ) αὐτοῖς (unto-them,"Ὁ (The-one) πατήρ (a-Father) μου (of-me) ἕως (unto-if-which) ἄρτι (unto-adjusted) ἐργάζεται , ( it-worketh-to ,"κἀγὼ (and-I) ἐργάζομαι . ( I-work-to )
5:17. Iesus autem respondit eis Pater meus usque modo operatur et ego operorBut Jesus answered them: My Father worketh until now; and I work.
17. But Jesus answered them, My Father worketh even until now, and I work.
5:17. But Jesus answered them, “Even now, my Father is working, and I am working.”
5:17. But Jesus answered them, My Father worketh hitherto, and I work.
But Jesus answered them, My Father worketh hitherto, and I work:

17: Иисус же говорил им: Отец Мой доныне делает, и Я делаю.
5:17  ὁ δὲ [ἰησοῦς] ἀπεκρίνατο αὐτοῖς, ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι.
5:17. Iesus autem respondit eis Pater meus usque modo operatur et ego operor
But Jesus answered them: My Father worketh until now; and I work.
5:17. But Jesus answered them, “Even now, my Father is working, and I am working.”
5:17. But Jesus answered them, My Father worketh hitherto, and I work.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: По-видимому, иудеи приступили в храм с своими обвинениями к Самому Христу, указывая Ему на слова Моисея о почитании субботы (Быт. 2:2; Исх. 20:10). Против таких доказательств Господь говорит иудеям, что они неправильно представляют себе покой, какой наступил для Бога с окончанием дела творения Мира, покой, о котором сообщил Моисей (Быт. 2:2).

Суббота Божия стала для Бога успокоением только от дел творения, а заниматься делом промышления о сотворенном мире Бог не переставал никогда. А отсюда следовало, что и тот покой, который, по требованию закона Моисеева, евреи должны были сохранять в субботу, состоял вовсе не в полном прекращении всякой деятельности, а только в некоторой перемене обычных занятий человека на другие, которые вовсе не представляют для человека чего-нибудь трудного, а скорее содействуют обновлению его сил. К таким делам, не входящим в круг обычных дел, относит Христос и совершенное Им в субботу исцеление. Значит, Его несправедливо обвиняют в нарушении заповеди Божией. Но при этом Христос Свое право делать дела в субботу основывает еще на особом отношении, в каком Он стоит к Богу. Он называет Бога Своим Отцом - в прямом смысле этого слова (Он говорит: "Отец Мой", а не: "Отец наш"). Как имеющий одну природу с Богом, Христос и поступает так же свободно, как Бог.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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 constrained, or restrained, 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: nay, it then was, while Christ was upon earth. It may refer especially to the calling of the Gentiles, which is said to be as life from the dead, and, some think, was prefigured by Ezekiel's vision (ch. xxxvii. 1), and foretold, Isa. xxvi. 19. Thy dead men shall live. But it is to be applied to all the wonderful success of the gospel, among both Jews and Gentiles; an hour which still is, and is still coming, till all the elect be effectually called. Note, (1.) Sinners are spiritually dead, destitute of spiritual life, sense, strength, and motion, dead to God, miserable, but neither sensible of their misery nor able to help themselves out of it. (2.) The conversion of a soul to God is its resurrection from death to life; then it begins to live when it begins to live to God, to breathe after him, and move towards him. (3.) It is by the voice of the Son of God that souls are raised to spiritual life; it is wrought by his power, and that power conveyed and communicated by his word: The dead shall hear, shall be made to hear, to understand, receive, and believe, the voice of the Son of God, to hear it as his voice; then the Spirit by it gives life, otherwise the letter kills. (4.) The voice of Christ must be heard by us, that we may live by it. They that hear, and attend to what they hear, shall live. Hear and your soul shall live, Isa. lv. 3.

Secondly, A resurrection yet to come; this is spoken of, v. 28, 29, introduced with, "Marvel not at this, which I have said of the first resurrection, do not reject it as incredible and absurd, for at the end of time you shall all see a more sensible and amazing proof of the power and authority of the Son of man." As his own resurrection was reserved to be the final and concluding proof of his personal commission, so the resurrection of all men is reserved to be a like proof of his commission to be executed by his spirit. Now observe here,

a. When this resurrection shall be: The hour is coming; it is fixed to an hour, so very punctual is this great appointment. The judgment is not adjourned sine die--to some time not yet pitched upon; no, he hath appointed a day. The hour is coming. (a.) It is not yet come, it is not the hour spoken of at v. 25, that is coming, and now is. Those erred dangerously who said that the resurrection was past already, 2 Tim. ii. 18, But, (b.) It will certainly come, it is coming on, nearer every day than other; it is at the door. How far off it is we know not; but we know that it is infallibly designed and unalterably determined.

b. Who shall be raised: All that are in the graves, all that have died from the beginning of time, and all that shall die to the end of time. It was said (Dan. xii. 2), Many shall arise; Christ here tells us that those many shall be all; all must appear before the Judge, and therefore all must be raised; every person, and the whole of every person; every soul shall return to its body, and every bone to its bone. The grave is the prison of dead bodies, where they are detained; their furnace, where they are consumed (Job xxiv. 19); yet, in prospect of their resurrection, we may call it their bed, where they sleep to be awaked again; their treasury, where they are laid up to be used again. Even those that are not put into graves shall arise; but, because most are put into graves, Christ uses this expression, all that are in the graves. The Jews used the word sheol for the grave, which signifies the state of the dead; all that are in that state shall hear.

c. How they shall be raised. Two things are here told us:-- (a.) The efficient of this resurrection: They shall hear his voice; that is, he shall cause them to hear it, as Lazarus was made to hear that word, Come forth; a divine power shall go along with the voice, to put life into them, and enable them to obey it. When Christ rose, there was no voice heard, not a word spoken, because he rose by his own power; but at the resurrection of the children of men we find three voices spoken of, 1 Thess. iv. 16. The Lord shall descend with a shout, the shout of a king, with the voice of the archangel; either Christ himself, the prince of the angels, or the commander-in-chief, under him, of the heavenly hosts; and with the trumpet of God: the soldier's trumpet sounding the alarm of war, the judge's trumpet publishing the summons to the court. (b.) The effect of it: They shall come forth out of their graves, as prisoners out of their prison-house; they shall arise out of the dust, and shake themselves from it; see Isa. lii. 1, 2, 11. But this is not all; they shall appear before Christ's tribunal, shall come forth as those that are to be tried, come forth to the bar, publicly to receive their doom.

d. To what they shall be raised; to a different state of happiness or misery, according to their different character; to a state of retribution, according to what they did in the state of probation.

(a.) They that have done good shall come forth to the resurrection of life; they shall live again, to live for ever. Note, [a.] Whatever name men are called by, or whatever plausible profession they make, it will be well in the great day with those only that have done good, have done that which is pleasing to God and profitable to others. [b.] The resurrection of the body will be a resurrection of life to all those, and those only, that have been sincere and constant in doing good. They shall not only be publicly acquitted, as a pardoned criminal, we say, has his life, but they shall be admitted into the presence of God, and that is life, it is better than life; they shall be attended with comforts in perfection. To live is to be happy, and they shall be advanced above the fear of death; that is life indeed in which mortality is for ever swallowed up.

(b.) They that have done evil to the resurrection of damnation; they shall live again, to be for ever dying. The Pharisees thought that the resurrection pertained only to the just, but Christ here rectifies that mistake. Note, [a.] Evil doers, whatever they pretend, will be treated in the day of judgment as evil men. [b.] The resurrection will be to evil doers, who did not by repentance undo what they had done amiss, a resurrection of damnation. They shall come forth to be publicly convicted of rebellion against God, and publicly condemned to everlasting punishment; to be sentenced to it, and immediately sent to it without reprieve. Such will the resurrection be.

(2.) Observe what is here said concerning the Mediator's authority to execute judgment, v. 22-24, 27. As he has an almighty power, so he has a sovereign jurisdiction; and who so fit to preside in the great affairs of the other life as he who is the Father and fountain of life? Here is,

[1.] Christ's commission or delegation to the office of a judge, which is twice spoken of here (v. 22): He hath committed all judgment to the Son; and again (v. 27): he hath given him authority.

First, The Father judges no man; not that the Father hath resigned the government, but he is pleased to govern by Jesus Christ; so that man is not under the terror of dealing with God immediately, but has the comfort of access to him by a Mediator. Having made us, he may do what he pleases with us, as the potter with the clay; yet he does not take advantage of this, but draws us with the cords of a man. 2. He does not determine our everlasting condition by the covenant of innocency, nor take the advantage he has against us for the violation of that covenant. The Mediator having undertaken to make a vicarious satisfaction, the matter is referred to him, and God is willing to enter upon a new treaty; not under the law of the Creator, but the grace of the Redeemer.

Secondly, He has committed all judgment to the Son, has constituted him Lord of all (Acts x. 36; Rom. xiv. 9), as Joseph in Egypt, Gen. xli. 40. This was prophesied of, Ps. lxxii. 1; Isa. xii. 3, 4; Jer. xxiii. 5; Mic. v. 1-4; Ps. lxvii. 4; xcvi. 13; xcviii. 9. All judgment is committed to our Lord Jesus; for 1. He is entrusted with the administration of the providential kingdom, is head over all things (Eph. i. 11), head of every man, 1 Cor. xii. 3. All things consist by him, Col. i. 17. 2. He is empowered to make laws immediately to bind conscience. I say unto you is now the form in which the statues of the kingdom of heaven run. Be it enacted by the Lord Jesus, and by his authority. All the acts now in force are touched with his sceptre. 3. He is authorized to appoint and settle the terms of the new covenant, and to draw up the articles of peace between God and man; it is God in Christ that reconciles the world, and to him he has given power to confer eternal life. The book of life is the Lamb's book; by his award we must stand or fall. 4. He is commissioned to carry on and complete the war with the powers of darkness; to cast out and give judgment against the prince of this world, ch. xii. 31. He is commissioned not only to judge, but to make war, Rev. xix. 11. All that will fight for God against Satan must enlist themselves under his banner. 5. He is constituted sole manager of the judgment of the great day. The ancients generally understood these words of that crowning act of his judicial power. The final and universal judgment is committed to the Son of man; the tribunal is his, it is the judgment-seat of Christ; the retinue is his, his mighty angels; he will try the causes, and pass the sentence. Acts xvii. 31.

Thirdly, He has given him authority to execute judgment also, v. 27. Observe, 1. What the authority is which our Redeemer is invested with: An authority to execute judgment; he has not only a legislative and judicial power, but an executive power too. The phrase here is used particularly for the judgment of condemnation, Jude 15. poiesai krisin--to execute judgment upon all; the same with his taking vengeance, 2 Thess. i. 8. The ruin of impenitent sinners comes from the hand of Christ; he that executes judgment upon them is the same that would have wrought salvation for them, which makes the sentence unexceptionable; and there is no relief against the sentence of the Redeemer; salvation itself cannot save those whom the Saviour condemns, which makes the ruin remediless. 2. Whence he has that authority: the Father gave it to him. Christ's authority as Mediator is delegated and derived; he acts as the Father's Viceregent, as the Lord's Anointed, the Lord's Christ. Now all this redounds very much to the honour of Christ, acquitting him from the guilt of blasphemy, in making himself equal with God; and very much to the comfort of all believers, who may with the greatest assurance venture their all in such hands.

[2.] Here are the reasons (reasons of state) for which this commission was given him. He has all judgment committed to him for two reasons:--

First, Because he is the Son of man; which denotes these three things:-- 1. His humiliation and gracious condescension. Man is a worm, the son of man a worm; yet this was the nature, this the character, which the Redeemer assumed, in pursuance of the counsels of love; to this low estate he stooped, and submitted to all the mortifications attending it, because it was his Father's will; in recompence therefore of this wonderful obedience, God did thus dignify him. Because he condescended to be the Son of man, his Father made him Lord of all, Phil. ii. 8, 9. 2. His affinity and alliance to us. The Father has committed the government of the children of men to him, because, being the Son of man, he is of the same nature with those whom he is set over, and therefore the more unexceptionable, and the more acceptable, as a Judge. Their governor shall proceed from the midst of them, Jer. xxx. 21. Of this that law was typical; One of thy brethren shalt thou set king over thee, Deut. xvii. 15. 3. His being the Messiah promised. In that famous vision of his kingdom and glory, Dan. vii. 13, 14, he is called the Son of man; and Ps. viii. 4-6. Thou has made the Son of man have dominion over the works of thy hands. He is the Messiah, and therefore is invested with all this power. The Jews usually called the Christ the Son of David; but Christ usually called himself the Son of man, which was the more humble title, and bespeaks him a prince and Saviour, not the Jewish nation only, but to the whole race of mankind.

Secondly, That all men should honour the Son, v. 23. The honouring of Jesus Christ is here spoken of as God's great design (the Son intended to glorify the Father, and therefore the Father intended to glorify the Son, ch. xii. 32); and as man's great duty, in compliance with that design. If God will have the Son honoured, it is the duty of all to whom he is made known to honour him. Observe here, 1. The respect that is to be paid to our Lord Jesus: We must honour the Son, must look upon him as one that is to be honoured, both on account of his transcendent excellences and perfections in himself, and of the relations he stands in to us, and must study to give him honour accordingly; must confess that he is Lord, and worship him; must honour him who was dishonoured for us. 2. The degree of it: Even as they honour the Father. This supposes it to be our duty to honour the Father; for revealed religion is founded on natural religion, and directs us to honour the Son, to honour him with divine honour; we must honour the Redeemer with the same honour with which we honour the Creator. So far was it from blasphemy for him to make himself equal with God that it is the highest injury that can be for us to make him otherwise. The truths and laws of the Christian religion, so far as they are revealed, are as sacred and honourable as those of natural religion, and to be equally had in estimation; for we lie under the same obligations to Christ, the Author of our being; and have as necessary a dependence upon the Redeemer's grace as upon the Creator's providence, which is a sufficient ground for this law--to honour the Son as we honour the Father. To enforce this law, it is added, He that honours not the Son honours not the Father who has sent him. Some pretend a reverence for the Creator, and speak honourably of him, who make light of the Redeemer, and speak contemptibly of him; but let such know that the honours and interests of the Father and Son are so inseparably twisted and interwoven that the Father never reckons himself honoured by any that dishonour the Son. Note, (1.) Indignities done to the Lord Jesus reflect upon God himself, and will so be construed and reckoned for in the court of heaven. The Son having so far espoused the Father's honour as to take to himself the reproaches cast on him (Rom. xv. 3), the Father does no less espouse the Son's honour, and counts himself struck at through him. (2.) The reason of this is because the Son is sent and commissioned by the Father; it is the Father who hath sent him. Affronts to an ambassador are justly resented by the prince that sends him. And by this rule those who truly honour the Son honour the Father also; see Phil. ii. 11.

[3.] Here is the rule by which the Son goes in executing this commission, so those words seem to come in (v. 24): He that heareth and believeth hath everlasting life. Here we have the substance of the whole gospel; the preface commands attention to a thing most weighty, and assent to a thing most certain: "Verily, verily, I say unto you, I, to whom you hear all judgment is committed, I, in whose lips is a divine sentence; take from me the Christian's character and charter."

First, The character of a Christian: He that heareth my word, and believeth on him that sent me. To be a Christian indeed is, 1. To hear the word of Christ. It is not enough to be within hearing of it, but we must attend on it, as scholars on the instructions of their teachers; and attend to it, as servants to the commands of their masters; we must hear and obey it, must abide by the gospel of Christ as the fixed rule of our faith and practice. 2. To believe on him that sent him; for Christ's design is to bring us to God; and, as he is the first original of all grace, so is he the last object of all faith. Christ is our way; God is our rest. We must believe on God as having sent Jesus Christ, and recommended himself to our faith and love, by manifesting his glory in the face of Jesus Christ (2 Cor. iv. 6), as his Father and our Father.

Secondly, The charter of a Christian, in which all that are Christians indeed are interested. See what we get by Christ. 1. A charter of pardon: He shall not come into condemnation. The grace of the gospel is a full discharge from the curse of the law. A believer shall not only not lie under condemnation eternally, but shall not come into condemnation now, not come into the danger of it (Rom. viii. 1), not come into judgment, not be so much as arraigned. 2. A charter of privileges: He is passed out of death to life, is invested in a present happiness in spiritual life and entitled to a future happiness in eternal life. The tenour of the first covenant was, Do this and live; the man that doeth them shall live in them. Now this proves Christ equal with the Father that he has power to propose the same benefit to the hearers of his word that had been proposed to the keepers of the old law, that is, life: Hear and live, believe and live, is what we may venture our souls upon, when we are disabled to do and live; see ch. xvii. 2.

[4.] Here is the righteousness of his proceedings pursuant to this commission, v. 30. All judgment being committed to him, we cannot but ask how he manages it. And here he answers, My judgment is just. All Christ's acts of government, both legislative and judicial, are exactly agreeable to the rules of equity; see Prov. viii. 8. There can lie no exceptions against any of the determinations of the Redeemer; and therefore, as there shall be no repeal of any of his statutes, so there shall be no appeal from any of his sentences. His judgments are certainly just, for they are directed,

First, By the Father's wisdom: I can of my ownself do nothing, nothing without the Father, but as I hear I judge, as he had said before (v. 19), The Son can do nothing but what he sees the Father do; so here, nothing but what he hears the Father say: As I hear, 1. From the secret eternal counsels of the Father, so I judge. Would we know what we may depend upon in our dealing with God? Hear the word of Christ. We need not dive into the divine counsels, those secret things which belong not to us, but attend to the revealed dictates of Christ's government and judgment, which will furnish us with an unerring guide; for what Christ has adjudged is an exact copy or counterpart of what the Father has decreed. 2. From the published records of the Old Testament. Christ, in all the execution of his undertaking, had an eye to the scripture, and made it his business to conform to this, and fulfil it: As it was written in the volume of the book. Thus he taught us to do nothing of ourselves, but, as we hear from the word of God, so to judge of things, and act accordingly.

Secondly, By the Father's will: My judgment is just, and cannot be otherwise, because I seek not my own will, but his who sent me. Not as if the will of Christ were contrary to the will of the Father, as the flesh is contrary to the spirit in us; but, 1. Christ had, as man, the natural and innocent affections of the human nature, sense of pain and pleasure, an inclination to life, an aversion to death: yet he pleased not himself, did not confer with these, nor consult these, when he was to go on his undertaking, but acquiesced entirely in the will of his Father. 2. What he did as Mediator was not the result of any peculiar or particular purpose and design of his own; what he did seek to do was not for his own mind's sake, but he was therein guided by his Father's will, and the purpose which he had purposed to himself. This our Saviour did upon all occasions refer himself to and govern himself by.
Adam Clarke: Commentary on the Bible - 1831
5:17: My Father worked hitherto, and I work - Or, As my Father worketh until now, etc., καθως being understood. God created the world in six days: on the seventh he rested from all creating acts, and set it apart to be an everlasting memorial of his work. But, though he rested from creating, he never ceased from preserving and governing that which he had formed: in this respect he can keep no sabbaths; for nothing can continue to exist, or answer the end proposed by the Divine wisdom and goodness, without the continual energy of God. So I work - I am constantly employed in the same way, governing and supporting all things, comforting the wretched, and saving the lost; and to me, in this respect, there is no sabbath.
Albert Barnes: Notes on the Bible - 1834
5:17: My Father - God.
Worketh hitherto - Worketh "until now," or until this time. God has not ceased to work on the Sabbath. He makes the sun to rise; He rolls the stars; He causes the grass, the tree, the flower to grow. He has not suspended His operations on the Sabbath, and the obligation to "rest" on the Sabbath does not extend to Him. He created the world in six days, and ceased the work of creation; but He has not ceased to govern it, and to carry forward, by His providence, His great plans on the Sabbath.
And I work - "As God does good on that day; as he is not bound by the law which requires his creatures to rest on that day, so "I" do the same. The law on that subject may be dispensed with, also, in my case, for the Son of man is Lord of the Sabbath." In this reply it is implied that he was equal with God from two circumstances:
1. Because he called God his Father, Joh 5:18.
2. Because he claimed the same exemption from law which God did, asserting that the law of the Sabbath did not bind him or his Father, thus showing that he had a right to impose and repeal laws in the same manner as God. He that has a right to do this must be God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: My: Joh 9:4, Joh 14:10; Gen 2:1, Gen 2:2; Psa 65:6; Isa 40:26; Mat 10:29; Act 14:17, Act 17:28; Co1 12:6; Col 1:16; Heb 1:3
Geneva 1599
5:17 (3) But Jesus answered them, My Father worketh hitherto, and I work.
(3) The work of God was never the breach of the sabbath, and the works of Christ are the works of the Father, both because they are one God, and also because the Father does not work except in the Son.
John Gill
5:17 But Jesus answered them,.... Being convened before them, and charged by them with the violation of the sabbath, he vindicated himself in the following manner, saying;
my Father worketh hitherto: he who is my Father, not by creation, or adoption, but by nature, though he ended all his work on the seventh day, and rested from what he had done; yet he did not cease from working at all, but has continued to work ever since, on sabbath days, as well as on other days; in upholding and governing the world, in continuing the species of beings, and all creatures in their being; in providing for them, and in dispensing the bounties of his providence to them; in causing his sun to shine, and showers of rain to descend on the earth; and in taking care of, and protecting even the meanest of his creatures: and much more men; and still more his own people:
and I work; or "also I work"; as the Syriac and Arabic version reads; i.e. in conjunction with him, as a co-efficient cause in the works of providence, in the government of the world, in upholding all things in it, in bearing up the pillars of the earth, in holding things together, and sustaining all creatures: or I also work in imitation of him, in doing good both to the bodies and souls of men on the sabbath day, being the Lord of it: I do but what my Father does, and therefore, as he is not to be blamed for his works on that day, as none will say he is, no more am I. So Philo the Jew says (b),
"God never ceases to work; but as it is the property of fire to burn, and of snow to cool, so of God to work.''
And what most men call fortune, he calls the divine Logos, or word, to whom he ascribes all the affairs of providence (c).
(b) Leg. Ailegor. l. 1. p. 41. (c) Quod Deus sit Immutab. p. 318.
John Wesley
5:17 My Father worketh until now, and I work - From the creation till now he hath been working without intermission. I do likewise. This is the proposition which is explained Jn 5:19-30, confirmed and vindicated in Jn 5:31 and following verses.
Robert Jamieson, A. R. Fausset and David Brown
5:17 My Father worketh hitherto and I work--The "I" is emphatic; "The creative and conservative activity of My Father has known no sabbath-cessation from the beginning until now, and that is the law of My working."
5:185:18: Վասն այնորիկ առաւե՛լ խնդրէին Հրէայքն սպանանել զնա. զի ո՛չ միայն լուծանէր զշաբաթս, այլ եւ Հա՛յր իւր կոչէր զԱստուած, եւ հաւասա՛ր առնէր զանձն Աստուծոյ։
18. Դրա համար հրեաները առաւել եւս ուզում էին նրան սպանել, որովհետեւ ոչ միայն չէր պահում շաբաթը, այլ նաեւ Աստծուն կոչում էր իր Հայրը եւ իր անձը Աստծուն հաւասար էր դասում:
18 Ասոր համար ա՛լ աւելի կը մտածէին Հրեաները զանիկա սպաննել, վասն զի ո՛չ միայն շաբաթ օրը չէր պահեր, հապա նաեւ Աստուած իր Հայրը կ’անուանէր ու այսպէս ինքզինք Աստուծոյ հաւասար կ’ընէր։
Վասն այնորիկ առաւել խնդրէին Հրեայքն սպանանել զնա, զի ոչ միայն լուծանէր զշաբաթս, այլ եւ Հայր իւր կոչէր զԱստուած, եւ հաւասար առնէր զանձն Աստուծոյ:

5:18: Վասն այնորիկ առաւե՛լ խնդրէին Հրէայքն սպանանել զնա. զի ո՛չ միայն լուծանէր զշաբաթս, այլ եւ Հա՛յր իւր կոչէր զԱստուած, եւ հաւասա՛ր առնէր զանձն Աստուծոյ։
18. Դրա համար հրեաները առաւել եւս ուզում էին նրան սպանել, որովհետեւ ոչ միայն չէր պահում շաբաթը, այլ նաեւ Աստծուն կոչում էր իր Հայրը եւ իր անձը Աստծուն հաւասար էր դասում:
18 Ասոր համար ա՛լ աւելի կը մտածէին Հրեաները զանիկա սպաննել, վասն զի ո՛չ միայն շաբաթ օրը չէր պահեր, հապա նաեւ Աստուած իր Հայրը կ’անուանէր ու այսպէս ինքզինք Աստուծոյ հաւասար կ’ընէր։
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5:1818: И еще более искали убить Его Иудеи за то, что Он не только нарушал субботу, но и Отцем Своим называл Бога, делая Себя равным Богу.
5:18  διὰ τοῦτο οὗν μᾶλλον ἐζήτουν αὐτὸν οἱ ἰουδαῖοι ἀποκτεῖναι, ὅτι οὐ μόνον ἔλυεν τὸ σάββατον ἀλλὰ καὶ πατέρα ἴδιον ἔλεγεν τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῶ θεῶ.
5:18. διὰ (Through) τοῦτο (to-the-one-this) οὖν (accordingly) μᾶλλον (more-such) ἐζήτουν (they-were-seeking-unto) αὐτὸν (to-it,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"ἀποκτεῖναι (to-have-killed-off,"ὅτι (to-which-a-one) οὐ (not) μόνον (to-alone) ἔλυε (it-was-loosing) τὸ (to-the-one) σάββατον (to-a-sabbath,"ἀλλὰ (other) καὶ (and) πατέρα (to-a-father) ἴδιον (to-private-belonged) ἔλεγε (it-was-forthing) τὸν (to-the-one) θεόν, (to-a-Deity,"ἴσον (to-samed) ἑαυτὸν (to-self) ποιῶν (doing-unto) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
5:18. propterea ergo magis quaerebant eum Iudaei interficere quia non solum solvebat sabbatum sed et Patrem suum dicebat Deum aequalem se faciens Deo respondit itaque Iesus et dixit eisHereupon therefore the Jews sought the more to kill him, because he did not only break the sabbath but also said God was his Father, making himself equal to God.
18. For this cause therefore the Jews sought the more to kill him, because he not only brake the sabbath, but also called God his own Father, making himself equal with God.
5:18. And so, because of this, the Jews were seeking to kill him even more so. For not only did he break the Sabbath, but he even said that God was his Father, making himself equal to God.
5:18. 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.
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:

18: И еще более искали убить Его Иудеи за то, что Он не только нарушал субботу, но и Отцем Своим называл Бога, делая Себя равным Богу.
5:18  διὰ τοῦτο οὗν μᾶλλον ἐζήτουν αὐτὸν οἱ ἰουδαῖοι ἀποκτεῖναι, ὅτι οὐ μόνον ἔλυεν τὸ σάββατον ἀλλὰ καὶ πατέρα ἴδιον ἔλεγεν τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῶ θεῶ.
5:18. propterea ergo magis quaerebant eum Iudaei interficere quia non solum solvebat sabbatum sed et Patrem suum dicebat Deum aequalem se faciens Deo respondit itaque Iesus et dixit eis
Hereupon therefore the Jews sought the more to kill him, because he did not only break the sabbath but also said God was his Father, making himself equal to God.
5:18. And so, because of this, the Jews were seeking to kill him even more so. For not only did he break the Sabbath, but he even said that God was his Father, making himself equal to God.
5:18. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Иудеи хорошо поняли слова Христа и обвиняли Его не только в нарушении субботы, но и в богохульстве, и Господь не сказал, что они неправильно понимают Его слова о Его божеском достоинстве. Напротив, далее Он подтверждает правильность их понимания (Иоанн Златоуст).

С 19-го по 47-й стих идет речь Господа, в которой Он говорит о Своем отношении к Отцу. Прежде всего, Господь устанавливает тот факт, что Сын творит только то, что открывает Ему любящий Его Отец, и даже, как и Отец, воскрешает и оживляет мертвых и совершает суд над миром (ст. 19-30). Затем, так как иудеи могли обвинить тут Христа в самопревозношении, то Христос указывает на свидетельство о Нем со стороны Его Отца, - свидетельство, состоящее в делах, какие совершил Христос в силу данной Ему Отцом власти, - а также на предуказания, какие даны о Христе в священном Писании (ст. 31-47).
Adam Clarke: Commentary on the Bible - 1831
5:18: Making himself equal with God - This the Jews understood from the preceding verse: nor did they take a wrong meaning out of our Lord's words; for he plainly stated that, whatever was the Father's work, his was the same; thus showing that He and the Father were One. They had now found out two pretenses to take away his life: one was that he had broken the Sabbath - ελυε, dissolved, as they pretended, the obligation of keeping it holy. The other was that he was guilty of blasphemy, in making himself equal to God: for both which crimes, a man, according to the law, must suffer death. See Num 15:32; Lev 24:11, Lev 24:14, Lev 24:16.
Albert Barnes: Notes on the Bible - 1834
5:18: The more to kill him - The answer of Jesus was suited greatly to irritate them. He did not deny what he had done, but he "added" to that what he well knew would highly offend them. That he should claim the right of dispensing with the law, and affirm that, in regard to its observance, he was in the same condition with God, was eminently suited to enrage them, and he doubtless knew that it might endanger his life. We may learn from his answer:
1. that we are not to keep back truth because it may endanger us.
2. that we are not to keep back truth because it will irritate and enrage sinners. The fault is not in the "truth," but in the "sinner."
3. that when any one portion of truth enrages hypocrites, they will be enraged the more they hear.
Had broken the sabbath - They supposed he had broken it.
Making himself equal with God - This shows that, in the view of the Jews, the name Son of God, or that calling God his Father, implied equality with God. The Jews were the best interpreters of their own language, and as Jesus did not deny the correctness of their interpretations, it follows that he meant to be so understood. See Joh 10:29-38. The interpretation of the Jews was a very natural and just one. He not only said that God was his Father, but he said that he had the same right to work on the Sabbath that God had; that by the same authority, and in the same manner, he could dispense with the obligation of the day. They had now two pretences for seeking to kill him - one for making himself equal with God, which they considered blasphemy, and the other for violating the Sabbath. For each of these the law denounced death, Num 15:35; Lev 24:11-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: the Jews: Joh 7:19
broken: Joh 7:22, Joh 7:23; Mat 12:5
God was: Joh 5:23, Joh 8:54, Joh 8:58, Joh 10:30, Joh 10:33, Joh 14:9, Joh 14:23; Zac 13:7; Phi 2:6; Rev 21:22, Rev 21:23; Rev 22:1, Rev 22:3
Geneva 1599
5:18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was (c) his Father, making himself equal with God.
(c) That is, his alone and no one else's, which they gather from his saying, "And I work", applying this word "work" to himself which properly belongs to God, and therefore makes himself equal to God.
John Gill
5:18 Therefore the Jews sought the more to kill him,.... They were the more desirous to take away his life, and were more bent and resolute upon it, and studied all ways and means how to bring it about;
because he had not only broken the sabbath; as they imagined; for he had not really broken it: and if they had known what that means, that God will have mercy, and not sacrifice, they would have been convinced that he had not broke it by this act of mercy to a poor distressed object:
but said also that God was his Father; his own Father, his proper Father, his Father by nature, and that he was his own Son by nature; and this they gathered from his calling him "my Father", and assuming a co-operation with him in his divine works:
making himself to be equal with God; to be of the same nature, and have the same perfections, and do the same works; for by saying that God was his Father, and so that he was the Son of God, a phrase, which, with them, signified a divine person, as they might learn from Ps 2:7, and by ascribing the same operations to himself, as to his Father, they rightly understood him, that he asserted his equality with him; for had he intended no more, and had they imagined that he intended no more by calling God his Father, than that he was so by creation, as he is to all men, or by adoption, as he was to the Jews, they would not have been so angry with him; for the phrase, in this sense, they used themselves: but they understood him otherwise, as asserting his proper deity, and perfect equality with the Father; and therefore to the charge of sabbath breaking, add that of blasphemy, and on account of both, sought to put him to death; for according to their canons, both the sabbath breaker, and the blasphemer, were to be stoned (d).
(d) Misn. Sanhedrin, c. 7. sect. 4.
John Wesley
5:18 His own Father - The Greek word means his own Father in such a sense as no creature can speak. Making himself equal with God - It is evident all the hearers so understood him, and that our Lord never contradicted, but confirmed it.
Robert Jamieson, A. R. Fausset and David Brown
5:18 God was his Father--literally, "His own [or peculiar] Father," (as in Rom 8:32). The addition is their own, but a very proper one.
making himself equal with God--rightly gathering this to be His meaning, not from the mere words "My Father," but from His claim of right to act as His Father did in the like high sphere, and by the same law of ceaseless activity in that sphere. And as, instead of instantly disclaiming any such meaning--as He must have done if it was false--He positively sets His seal to it in the following verses, merely explaining how consistent such claim was with the prerogatives of His Father, it is beyond all doubt that we have here an assumption of peculiar personal Sonship, or participation in the Father's essential nature.
5:195:19: Պատասխանի՛ ետ Յիսուս եւ ասէ ցնոսա. Ամէն ամէն ասե՛մ ձեզ. Ո՛չ կարէ Որդի մարդոյ առնել յանձնէ եւ ո՛չինչ, եթէ ոչ տեսանիցէ զՀայրն զի առնէ. զի զոր նայն առնէ, զնոյն եւ Որդի՛ն նմին նման գործէ։
19. Յիսուս ասաց նրանց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, մարդու Որդին ինքն իրենից ոչինչ չի կարող անել, այլ անում է այն, ինչ տեսնում է, թէ Հայրը կատարում է, որովհետեւ ինչ որ Հայրն է անում, նոյնը նրա նման եւ Որդին է գործում,
19 Իսկ Յիսուս ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, ‘Որդին ինքնիրմէ բան մըն ալ չի կրնար ընել, միայն այն՝ ինչ որ Հայրը կ’ընէ. վասն զի ինչ որ անիկա կ’ընէ, նմանապէս Որդին ալ նոյնը կ’ընէ’։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Ամէն ամէն ասեմ ձեզ. Ոչ կարէ Որդի [22]մարդոյ առնել յանձնէ եւ ոչ ինչ, եթէ ոչ տեսանիցէ զՀայրն զի առնէ. զի զոր նայն առնէ, զնոյն եւ Որդին նմին նման գործէ:

5:19: Պատասխանի՛ ետ Յիսուս եւ ասէ ցնոսա. Ամէն ամէն ասե՛մ ձեզ. Ո՛չ կարէ Որդի մարդոյ առնել յանձնէ եւ ո՛չինչ, եթէ ոչ տեսանիցէ զՀայրն զի առնէ. զի զոր նայն առնէ, զնոյն եւ Որդի՛ն նմին նման գործէ։
19. Յիսուս ասաց նրանց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, մարդու Որդին ինքն իրենից ոչինչ չի կարող անել, այլ անում է այն, ինչ տեսնում է, թէ Հայրը կատարում է, որովհետեւ ինչ որ Հայրն է անում, նոյնը նրա նման եւ Որդին է գործում,
19 Իսկ Յիսուս ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, ‘Որդին ինքնիրմէ բան մըն ալ չի կրնար ընել, միայն այն՝ ինչ որ Հայրը կ’ընէ. վասն զի ինչ որ անիկա կ’ընէ, նմանապէս Որդին ալ նոյնը կ’ընէ’։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: На это Иисус сказал: истинно, истинно говорю вам: Сын ничего не может творить Сам от Себя, если не увидит Отца творящего: ибо, что творит Он, то и Сын творит также.
5:19  ἀπεκρίνατο οὗν ὁ ἰησοῦς καὶ ἔλεγεν αὐτοῖς, ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ᾽ ἑαυτοῦ οὐδὲν ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ.
5:19. Ἀπεκρίνατο ( It-separated-off ) οὖν (accordingly,"[ὁ "[the-one) Ἰησοῦς] (an-Iesous,]"καὶ (and) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"οὐ (not) δύναται ( it-ableth ,"ὁ (the-one) υἱὸς (a-Son,"ποιεῖν (to-do-unto) ἀφ' (off) ἑαυτοῦ (of-self) οὐδὲν (to-not-moreover-one) ἂν (ever) μή (lest) τι (to-a-one) βλέπῃ (it-might-view) τὸν (to-the-one) πατέρα (to-a-Father) ποιοῦντα: (to-doing-unto) ἃ ( to-which ) γὰρ (therefore) ἂν (ever) ἐκεῖνος (the-one-thither) ποιῇ, (it-might-do-unto,"ταῦτα (to-the-ones-these) καὶ (and) ὁ (the-one) υἱὸς (a-Son) ὁμοίως (unto-along-belonged) ποιεῖ. (it-doeth-unto)
5:19. amen amen dico vobis non potest Filius a se facere quicquam nisi quod viderit Patrem facientem quaecumque enim ille fecerit haec et Filius similiter facitThen Jesus answered and said to them: Amen, amen, I say unto you, the Son cannot do any thing of himself, but what he seeth the Father doing: for what things soever he doth, these the Son also doth in like manner.
19. Jesus therefore answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner.
5:19. Then Jesus responded and said to them: “Amen, amen, I say to you, the Son is not able to do anything of himself, but only what he has seen the Father doing. For whatever he does, even this does the Son do, similarly.
5:19. 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.
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:

19: На это Иисус сказал: истинно, истинно говорю вам: Сын ничего не может творить Сам от Себя, если не увидит Отца творящего: ибо, что творит Он, то и Сын творит также.
5:19  ἀπεκρίνατο οὗν ὁ ἰησοῦς καὶ ἔλεγεν αὐτοῖς, ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ᾽ ἑαυτοῦ οὐδὲν ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ.
5:19. amen amen dico vobis non potest Filius a se facere quicquam nisi quod viderit Patrem facientem quaecumque enim ille fecerit haec et Filius similiter facit
Then Jesus answered and said to them: Amen, amen, I say unto you, the Son cannot do any thing of himself, but what he seeth the Father doing: for what things soever he doth, these the Son also doth in like manner.
5:19. Then Jesus responded and said to them: “Amen, amen, I say to you, the Son is not able to do anything of himself, but only what he has seen the Father doing. For whatever he does, even this does the Son do, similarly.
5:19. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Защищая Себя от обвинения иудеев, Христос с особой силой (для этого Он дважды повторяет слово: истинно) подтверждает ту мысль, что Он, как Сын Божий, может поступать только так, как поступает Его Отец. Подобно тому, как сын простого человека видит все, что делает его отец и присматривается к деятельности отца, так и Христос проникает во все тайны Божественного делания и, как Сын, "не может делать ничего противного Отцу, ничего чуждого Ему, ничего несообразного, а это еще более показывает между ними равенство и совершенное согласие" (Иоанн Златоуст). Вместе с этим Господь указывает и на зависимость Свою, как Мессии, от Отца (Он не может творить Сам от Себя) во все дни пребывания Своего на земле (ср. 3:13). Эта же мысль выражена и в последних словах стиха: "Сын творит также".
Adam Clarke: Commentary on the Bible - 1831
5:19: The Son can do nothing of himself - Because of his inseparable union with the Father: nor can the Father do any thing of himself, because of his infinite unity with the Son.
What things soever he doeth, these also doeth the Son - God does nothing but what Christ does. What God does is the work of God, and proper to no creature - Jesus does whatsoever God does, and therefore is no created being. The Son can do nothing but what he sees the Father do: now, any intelligent creature may do what God cannot do: he may err - he may sin. If Jesus can do nothing but what God does, then he is no creature - he can neither sin nor err, nor act imperfectly. The conclusion from our Lord's argument is: If I have broken the Sabbath, so has God also; for I can do nothing but what I see him doing. He is ever governing and preserving; I am ever employed in saving.
Albert Barnes: Notes on the Bible - 1834
5:19: The Son can do nothing of himself - Jesus, having stated the extent of his authority, proceeds here to show its "source and nature," and to prove to them that what he had said was true. The first explanation which he gives is in these words: "The Son" - whom he had just impliedly affirmed to be equal with God - did nothing "of himself;" that is, nothing without the appointment of the Father; nothing contrary to the Father, as he immediately explains it. When it is said that he can "do nothing" of himself, it is meant that such is the union subsisting between the Father and the Son that he can do nothing "independently" or separate from the Father. Such is the nature of this union that he can do nothing which has not the concurrence of the Father, and which he does not command. In all things he must, from the necessity of his nature, act in accordance with the nature and will of God. Such is the intimacy of the union, that the fact that "he" does anything is proof that it is by the concurring agency of God. There is no separate action - no separate existence; but, alike in being and in action, there is the most perfect oneness between him and the Father. Compare Joh 10:30; Joh 17:21.
What he seeth the Father do - In the works of creation and providence, in making laws, and in the government of the universe. There is a special force in the word "seeth" here. No person can see God acting in his works; but the word here implies that the Son sees him act, as we see our fellow-men act, and that he has a knowledge of him, therefore, which no mere mortal could possess.
What things soever - In the works of creation and of providence, and in the government of the worlds. The word is without limit - all that the Father does the Son likewise does. This is as high an assertion as possible of his being "equal" with God. If one does "all" that another does or can do, then there must be equality. If the Son does all that the Father does, then, like him, he must be almighty, omniscient, omnipresent, and infinite in every perfection; or, in other words, he must be God. If he had "this" power, then he had authority, also, to do on the Sabbath day what God did.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: and: Joh 5:21, Joh 5:25, Joh 5:26, with, Eph 1:18, Eph 1:19, Eph 2:5
and: Joh 5:28, Joh 5:29, Joh 11:25, Joh 11:26, with, Rom 8:11; Co2 4:14; Phi 3:21; Th1 4:14; Psa 27:14, Psa 138:3; Isa 45:24, with, Co2 12:9, Co2 12:10; Eph 3:16; Phi 4:13; Col 1:11; Exo 4:11; Pro 2:6, with, Luk 21:15; Jer 17:10, with, Rev 2:23
Verily: Joh 5:24, Joh 5:25, Joh 3:3
The Son: Joh 5:30, Joh 8:28, Joh 9:4, Joh 12:49, Joh 14:10, Joh 14:20
for: Joh 14:16-23; Gen 1:1, Gen 1:26; Isa 44:24; Col 1:16, Compare, Joh 5:22, with, Psa 50:6; Co2 5:10; Joh 2:19, Joh 10:18, with, Act 2:24; Rom 6:4; Co1 15:12; Pe1 3:18
Geneva 1599
5:19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing (d) of himself, but what he (e) seeth the Father do: for what things soever he doeth, these also doeth the Son (f) likewise.
(d) Not only without his Father's authority, but also without his mighty working and power.
(e) This must be understood of the person of Christ, which consists of two natures, and not simply of his Godhead: so then he says that his Father moves and governs him in all things, but yet nonetheless, when he says he works with his Father, he confirms his Godhead.
(f) In like sort, jointly and together. Not because the Father does some things, and then the Son works after him and does the same, but because the might and power of the Father and the Son work equally and jointly together.
John Gill
5:19 Then answered Jesus, and said unto them,.... They charged him with blasphemy for calling God his Father, and making himself equal to him: and his answer is so far from denying the thing, or observing any mistake, or misrepresentation of his words, that he allows the whole, and vindicates himself in so saying:
verily verily, I say unto you; nothing is more certain; it may be depended on as truth; I who am truth itself, the "Amen", and faithful witness, aver it with the greatest assurance:
the Son can do nothing of himself; or he does do nothing of himself, nor will he do anything of himself; that is, he neither does, nor will, nor can do anything alone or separate from his Father, or in which he is not concerned; not anything without his knowledge and consent, or contrary to his will: he does everything in conjunction with him; with the same power, having the same will, being of the same nature, and equal to each other: for these words do not design any weakness in the Son, or want of power in him to do anything of himself; that is, by his own power: for he has by his word of power spoke all things out of nothing, and by the same upholds all things; he has himself bore the sins of his people, and by himself purged them away, and has raised himself from the dead; but they express his perfection; that he does nothing, and can do nothing of himself, in opposition to his Father, and in contradiction to his will: as Satan speaks of his own, and evil men alienated from God, act of themselves, and do that which is contrary to the nature and will of God; but the Son cannot do so, being of the same nature with God, and therefore never acts separate from him, or contrary to him, but always co-operates and acts with him, and therefore never to be blamed for what he does. The Syriac, Arabic, and Persic versions render it, "the Son cannot do anything of his own will"; so Nonnus; as separate from, or contrary to his Father's will, but always in agreement with it, they being one in nature, and so in will and work. He does nothing therefore
but what he seeth the Father do; not that he sees the Father actually do a work, and then he does one after him, as the creation of the world, the assumption of human nature, and redemption of man, or any particular miracle, as if upon observing one done, he did the like; but that he being brought up with him, and lying in his bosom, was privy to the whole plan of his works, and saw in his nature and infinite mind, and in his vast counsels, purposes, and designs, all that he was doing, or would do, and so did the same, or acted agreeably to them; and which still shows and proves their unity of nature, and perfect equality, since there was nothing in the Father's mind but was known to the Son, seen, and observed, and acted up to by him: so Philo the Jew (e) says of the
"Father's most ancient Son, whom he otherwise calls the firstborn; that being begotten, he imitates the Father, and seeing, or looking to his exemplars and archetypes, forms species;''
that is, being conversant with the original and eternal ideas of things in the divine mind, acts according to them, which he could not do if he was not of the same nature with, and equal to his Father. Moreover, the Son sees what the Father does by co-operating with him, and so does no other than what he sees the Father do, in conjunction with him: to which may be added, that the phrase shows, that the Son does nothing but in wisdom, and with knowledge; and that as the Father, so he does all things after the counsel of his will:
for whatsoever things he doth, these also doth the Son likewise; the Son does the selfsame works as the Father does, such as the works of creation and providence, the government both of the church, and of the world; and he does these things in like manner, with the same power, and by the same authority, his Father does, and which proves him to be equal with him; the very thing the Jews understood him to have asserted, and which they charged him with: and this he strongly maintained. The Syriac version reads, "for the things which the Father does, the same also does the Son"; and the Persic version, "whatsoever God has done, the Son also does like unto it".
(e) De Confus. Ling. p. 329.
John Wesley
5:19 The Son can do nothing of himself - This is not his imperfection, but his glory, resulting from his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible, that the Son should judge, will, testify, or teach any thing without the Father, Jn 5:30, &c; Jn 6:38; Jn 7:16; or that he should be known or believed on, separately from the Father. And he here defends his doing good every day, without intermission, by the example of his Father, from which he cannot depart: these doth the Son likewise - All these, and only these; seeing he and the Father are one.
Robert Jamieson, A. R. Fausset and David Brown
5:19 the Son can do nothing of himself--that is, apart from and in rivalry of the Father, as they supposed. The meaning is, "The Son can have no separate interest or action from the Father."
for what things, &c.--On the contrary, "whatever the Father doeth that same doeth the Son,"
likewise--"in the like manner." What claim to absolute equality with the Father could exceed this: not only to do "the same things," but to do them as the Father does them?
5:205:20: Զի Հայր սիրէ զՈրդի, եւ զամենայն ինչ ցուցանէ նմա՝ զոր ինքն առնէ։ Եւ մեծամե՛ծս եւս քան զսոյնս ցուցանէ նմա զգործս, ընդ որ դո՛ւքդ զարմանայք[1680]։ [1680] Ոմանք. Եւ մեծամեծ եւս քան զնոյնս ցու՛՛.. ընդ որում դուքդ։
20. քանի որ Հայրը սիրում է Որդուն, եւ այն ամէնը, ինչ ինքն է անում, ցոյց է տալիս նրան. եւ նրան ցոյց կը տայ սրանից շատ աւելի մեծ գործեր, որոնց վրայ դուք կը զարմանաք.
20 Քանզի Հայրը կը սիրէ Որդին եւ ամէն բան կը ցուցնէ անոր՝ ինչ որ ինք կ’ընէ եւ ասոնցմէ ա՛լ աւելի մեծ գործեր պիտի ցուցնէ անոր, որպէս զի դուք զարմանաք։
Զի Հայր սիրէ զՈրդի, եւ զամենայն ինչ ցուցանէ նմա զոր ինքն առնէ: Եւ մեծամեծս եւս քան զսոյնս ցուցանէ նմա զգործս, ընդ որ դուքդ զարմանայք:

5:20: Զի Հայր սիրէ զՈրդի, եւ զամենայն ինչ ցուցանէ նմա՝ զոր ինքն առնէ։ Եւ մեծամե՛ծս եւս քան զսոյնս ցուցանէ նմա զգործս, ընդ որ դո՛ւքդ զարմանայք[1680]։
[1680] Ոմանք. Եւ մեծամեծ եւս քան զնոյնս ցու՛՛.. ընդ որում դուքդ։
20. քանի որ Հայրը սիրում է Որդուն, եւ այն ամէնը, ինչ ինքն է անում, ցոյց է տալիս նրան. եւ նրան ցոյց կը տայ սրանից շատ աւելի մեծ գործեր, որոնց վրայ դուք կը զարմանաք.
20 Քանզի Հայրը կը սիրէ Որդին եւ ամէն բան կը ցուցնէ անոր՝ ինչ որ ինք կ’ընէ եւ ասոնցմէ ա՛լ աւելի մեծ գործեր պիտի ցուցնէ անոր, որպէս զի դուք զարմանաք։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: Ибо Отец любит Сына и показывает Ему все, что творит Сам; и покажет Ему дела больше сих, так что вы удивитесь.
5:20  ὁ γὰρ πατὴρ φιλεῖ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῶ ἃ αὐτὸς ποιεῖ, καὶ μείζονα τούτων δείξει αὐτῶ ἔργα, ἵνα ὑμεῖς θαυμάζητε.
5:20. ὁ (The-one) γὰρ (therefore) πατὴρ (a-Father) φιλεῖ (it-careth-unto) τὸν (to-the-one) υἱὸν (to-a-Son) καὶ (and) πάντα ( to-all ) δείκνυσιν (it-showeth) αὐτῷ (unto-it) ἃ ( to-which ) αὐτὸς (it) ποιεῖ, (it-doeth-unto,"καὶ (and) μείζονα ( to-more-great ) τούτων (of-the-ones-these) δείξει (it-shall-show) αὐτῷ (unto-it) ἔργα, (to-works,"ἵνα (so) ὑμεῖς (ye) θαυμάζητε. (ye-might-marvel-to)
5:20. Pater enim diligit Filium et omnia demonstrat ei quae ipse facit et maiora his demonstrabit ei opera ut vos mireminiFor the Father loveth the Son and sheweth him all things which himself doth: and greater works than these will he shew him, that you may wonder.
20. For the Father loveth the Son, and sheweth him all things that himself doeth: and greater works than these will he shew him, that ye may marvel.
5:20. For the Father loves the Son, and he shows him all that he himself does. And greater works than these will he show him, so much so that you shall wonder.
5:20. For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel:

20: Ибо Отец любит Сына и показывает Ему все, что творит Сам; и покажет Ему дела больше сих, так что вы удивитесь.
5:20  ὁ γὰρ πατὴρ φιλεῖ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῶ ἃ αὐτὸς ποιεῖ, καὶ μείζονα τούτων δείξει αὐτῶ ἔργα, ἵνα ὑμεῖς θαυμάζητε.
5:20. Pater enim diligit Filium et omnia demonstrat ei quae ipse facit et maiora his demonstrabit ei opera ut vos miremini
For the Father loveth the Son and sheweth him all things which himself doth: and greater works than these will he shew him, that you may wonder.
5:20. For the Father loves the Son, and he shows him all that he himself does. And greater works than these will he show him, so much so that you shall wonder.
5:20. For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: То обстоятельство, что инициатива во всех делах Сына принадлежит Отцу, нисколько не унижает Сына. Напротив, в этом сказывается величайшая любовь Отца к Сыну. Отец настолько любит Своего Сына, что показывает Ему все, что Сам делает. Христос таким образом постоянно, а не только временно (как бывало с пророками) пребывает в теснейшем общении с Богом. Перед взором Христа постоянно раскрыта книга судеб Божиих. И полномочия Христа, как Мессии, еще увеличатся с течением времени: Отец покажет, т. е. даст власть Христу совершать такие дела, которые приведут иудеев в чрезвычайное удивление (Так что... точнее: чтобы... (ina) вы удивились. Этим указано на цель, какую имеет Бог, давая Христу власть совершать новые, высшие дела).
Adam Clarke: Commentary on the Bible - 1831
5:20: Greater works than these - Two of these he immediately mentions: Raising the dead, Joh 5:21. And judging the world, Joh 5:22.
That ye may marvel - Or, So as to make you wonder. Our Lord sometimes speaks of himself as God, and sometimes as the ambassador of God. As he had a human and Divine nature, this distinction was essentially necessary. Many errors have originated from want of attention to this circumstance.
Albert Barnes: Notes on the Bible - 1834
5:20: The Father loveth the Son - This authority he traces to the love which the Father has for him - that special, ineffable, infinite love which God has for his only-begotten Son, feebly and dimly illustrated by the love which an earthly parent has for an only child.
Showeth him - Makes him acquainted with. Conceals nothing from him. From apostles, prophets, and philosophers no small part of the doings of God are concealed. From the "Son" nothing is. And as God shows him "all" that he does, he must be possessed of omniscience, for to no finite mind could be imparted a knowledge of "all" the works of God.
Will show him - Will appoint and direct him to do greater works than these.
Greater works than these - Than healing the impotent man, and commanding him to carry his bed on the Sabbath day. The greater works to which he refers are those which he proceeds to specify - he will raise the dead and judge the world, etc.
May marvel - May wonder, or be amazed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: the Father: Joh 3:35, Joh 17:26; Mat 3:17, Mat 17:5; Pe2 1:17
and showeth: Joh 1:18, Joh 10:32, Joh 15:15; Pro 8:22-31; Mat 11:27; Luk 10:22
greater: Joh 5:21, Joh 5:25, Joh 5:29, Joh 12:45-47
John Gill
5:20 For the Father loveth the Son,.... As being his Son, his image, the brightness of his glory, and the express image of his person; as being of the same nature, and having the same perfections, and so equal to him; See Gill on Jn 3:35;
and showeth him all things that himself doth; not as if he was ignorant of them, since he lies in the bosom of his Father, is the wisdom of God, is the omniscient God, that knows all things; not only all things in men, but all things in God, even the deep things of God: but this is said of the Father, as consulting with him, communicating his designs to him, as his equal; doing nothing without him, as he never did in the works of nature, or of grace: he drew the plan of peace, reconciliation, and salvation in him; he made the worlds by him; and he does nothing in the government of the world without him; and indeed he shows him all things he does, by doing all things; and by him he shows himself, and his works, to men:
and he will show him greater works than these, or he will do greater works by him than these: either than the works of creation; namely, the redemption of the elect, the justification of their persons by his righteousness, and pardon of their sins through his blood, and the regeneration and conversion of them by his Spirit and grace; either of which is a greater work than the making of the world: or greater than he has done under the Old Testament dispensation; than the redeeming of Israel out of Egypt, leading them through the wilderness, and settling them in the land of Canaan; giving them the law, the statutes, and ordinances of God, and working miracles among them: for the redemption of God's people, by Christ, from sin, Satan, the world, the law, death, and hell, the publishing of the Gospel, the effusion of the Spirit, and setting up of the Gospel dispensation, are greater works than these; and more and greater miracles were wrought by Christ than by Moses, or any prophet under the former dispensation. Though rather the sense is, that greater miracles would be shown, and done by Christ, than these he had now done, in curing a man of his disorder, who had had it eight and thirty years, and bidding him take up his bed and walk; such as raising Jairus's daughter to life, when dead, and the widow of Naim's son, when he was carrying to the grave, and Lazarus, when he had been dead four days:
that ye may marvel; this was not properly the end of these greater works shown to, and done by Christ, which were to prove his divine sonship, his proper deity, his true Messiahship, to confirm the faith of his followers in him, and for the glory of God; but this eventually followed upon them: some wondered at them, and believed in him; and others were amazed at them, and confounded by them.
John Wesley
5:20 The Father showeth him all things that himself doth - A proof of the most intimate unity. And he will show him - By doing them. At the same time (not at different times) the Father showeth and doth, and the Son seeth and doth. Greater works - Jesus oftener terms them works, than signs or wonders, because they were not wonders in his eyes. Ye will marvel - So they did, when he raised Lazarus.
Robert Jamieson, A. R. Fausset and David Brown
5:20 Father loveth . . . and showeth him all, &c.--As love has no concealments, so it results from the perfect fellowship and mutual endearment of the Father and the Son (see on Jn 1:1; Jn 1:18), whose interests are one, even as their nature, that the Father communicates to the Son all His counsels, and what has been thus shown to the Son is by Him executed in His mediatorial character. "With the Father, doing is willing; it is only the Son who acts in Time" [ALFORD]. Three things here are clear: (1) The personal distinctions in the Godhead. (2) Unity of action among the Persons results from unity of nature. (3) Their oneness of interest is no unconscious or involuntary thing, but a thing of glorious consciousness, will, and love, of which the Persons themselves are the proper Objects.
show him greater things, &c.--referring to what He goes on to mention (Jn 5:21-31), comprised in two great words, LIFE and JUDGMENT, which STIER beautifully calls God's Regalia. Yet these, Christ says, the Father and He do in common.
5:215:21: Զի որպէս Հայր յարուցանէ զմեռեալս եւ կենդանի առնէ, նոյնպէս եւ Որդի՛ զորս կամի կենդանի առնէ։
21. որովհետեւ, ինչպէս որ Հայրը յարութիւն է տալիս մեռելներին եւ կենդանացնում է, նոյնպէս եւ Որդին կենդանացնում է՝ ում կամենայ:
21 Վասն զի ինչպէս Հայրը մեռելները կը յարուցանէ ու կը կենդանացնէ, այնպէս ալ Որդին որոնք կ’ուզէ կը կենդանացնէ։
Զի որպէս Հայր յարուցանէ զմեռեալս եւ կենդանի առնէ, նոյնպէս եւ Որդի զորս կամի` կենդանի առնէ:

5:21: Զի որպէս Հայր յարուցանէ զմեռեալս եւ կենդանի առնէ, նոյնպէս եւ Որդի՛ զորս կամի կենդանի առնէ։
21. որովհետեւ, ինչպէս որ Հայրը յարութիւն է տալիս մեռելներին եւ կենդանացնում է, նոյնպէս եւ Որդին կենդանացնում է՝ ում կամենայ:
21 Վասն զի ինչպէս Հայրը մեռելները կը յարուցանէ ու կը կենդանացնէ, այնպէս ալ Որդին որոնք կ’ուզէ կը կենդանացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: Ибо, как Отец воскрешает мертвых и оживляет, так и Сын оживляет, кого хочет.
5:21  ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζῳοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζῳοποιεῖ.
5:21. ὥσπερ (As-very) γὰρ (therefore) ὁ (the-one) πατὴρ (a-Father) ἐγείρει (it-rouseth) τοὺς (to-the-ones) νεκροὺς ( to-en-deaded ) καὶ (and) ζωοποιεῖ, (it-life-doeth-unto,"οὕτως (unto-the-one-this) καὶ (and) ὁ (the-one) υἱὸς (a-Son) οὓς ( to-which ) θέλει (it-determineth) ζωοποιεῖ. (it-life-doeth-unto)
5:21. sicut enim Pater suscitat mortuos et vivificat sic et Filius quos vult vivificatFor as the Father raiseth up the dead and giveth life: so the Son also giveth life to whom he will.
21. For as the Father raiseth the dead and quickeneth them, even so the Son also quickeneth whom he will.
5:21. For just as the Father raises the dead and gives life, so also does the Son give life to whomever he wills.
5:21. For as the Father raiseth up the dead, and quickeneth [them]; even so the Son quickeneth whom he will.
For as the Father raiseth up the dead, and quickeneth [them]; even so the Son quickeneth whom he will:

21: Ибо, как Отец воскрешает мертвых и оживляет, так и Сын оживляет, кого хочет.
5:21  ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζῳοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζῳοποιεῖ.
5:21. sicut enim Pater suscitat mortuos et vivificat sic et Filius quos vult vivificat
For as the Father raiseth up the dead and giveth life: so the Son also giveth life to whom he will.
5:21. For just as the Father raises the dead and gives life, so also does the Son give life to whomever he wills.
5:21. For as the Father raiseth up the dead, and quickeneth [them]; even so the Son quickeneth whom he will.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Дела, которые должны привести в чрезвычайное удивление иудеев, - это воскрешение и оживление мертвых, какое будет совершаться Сыном так, как совершает оное Отец. Отец воскрешает - безотносительно ко времени: Он воскрешал и прежде, воскрешает и теперь и будет воскрешать потом (ср. Втор. 32:39; 1Цар. 2:6; Ос. 6:2; Иез. 37:1-10; Дан. 12:2). Так же и Сын оживляет кого хочет, - опять, как и в первом предложении, безотносительно ко времени, - оживляет и будет оживлять.

Кого хочет. Это выражение прибавлено ввиду того, что здесь говорится о воскрешении мертвых, которые своей воли не имеют, а подчиняются воле Сына. Некоторые толкователи (напр., еп. Михаил) видят в этом прибавлении указание на то, что Господь пока говорит о воскрешении не в собственном смысле, а о воскрешении духовно-нравственном живых людей через возрождение Христовой благодатью. Но с таким толкованием едва ли можно согласиться. Нужно не упускать из виду того обстоятельства, что воскрешение здесь ставится в зависимости только от воли Христа, а между тем, духовное возрождение не может состояться без согласия самого возрождаемого или без веры. Христос, конечно, всех хотел воскресить в духовном смысле, но сами люди часто сопротивлялись этому желанию Христа (5:40; Мф. 23:37). Притом Христос говорит, что оживление мертвых относится к числу таких дел, какие Отец еще не показал Ему, а покажет со временем (ст. 20). Между тем, дела духовного оживления Христос совершал и прежде (1:37-51; 2:23-24; 4:10-42). Наконец, противники Христа не только не дивились таким делам Его, а, напротив, видели в них дела обманщика или человека, стоящего в зависимости сил, враждебных Богу (9:16).

Ввиду всего этого под воскрешением и оживлением здесь следует разуметь только воскрешение телесно-мертвых, которое, как необыкновенное чудо, и должно было привести в чрезвычайное изумление врагов Христа.
Adam Clarke: Commentary on the Bible - 1831
5:21: As the Father raised up the dead - This he did in the case of the widow's son at Sarepta, Kg1 17:22, by the ministry of the Prophet Elijah. And again, in the case of the Shunamite's son, Kg2 4:32-35, by the ministry of the Prophet Elisha.
The Son quickeneth whom he will - He raiseth from death to life whomsoever he pleases. So he did, for he raised the ruler's daughter, Mar 5:35-42; the widow's son at Nain, Luk 7:11-15; and Lazarus, at Bethany,44.
Whom he will. Here our Lord points out his sovereign power and independence; he gives life according to his own will - not being obliged to supplicate for the power by which it was done, as the prophets did; his own will being absolute and sufficient in every case.
Albert Barnes: Notes on the Bible - 1834
5:21: As the Father raiseth up the dead - God has power to raise the dead. By his power it had been done in at least two instances - by the prophet Elijah, in the case of the son of the widow of Sarepta Kg1 17:22, and by the prophet Elisha, in the case of the Shunamite's son, Kg2 4:32-35. The Jews did not doubt that God had power to raise the dead. Jesus here expressly affirms it, and says he has the same power.
Quickeneth them - Gives them "life." This is the sense of the word "quickeneth" throughout the Bible.
Even so - In the same manner. By the same authority and power. The power of raising the dead must be one of the highest attributes of the divinity. As Jesus affirms that he has the power to do this "in the same manner" as the Father, so it follows that he must be equal with God.
The Son quickeneth - Gives life to. This may either refer to his raising the dead from their graves, or to his giving spiritual life to those who are dead in trespasses and sins. The former he did in the case of Lazarus and the widow's son at Nain, Joh 11:43-44; Luk 7:14-15. The latter he did in the case of all those who were converted by his power, and still does it in any instance of conversion.
Whom he will - It was in the power of Jesus to raise up any of the dead as well as Lazarus. It depended on his will whether Lazarus and the widow's son should come to life. So it depends on his will whether sinners shall live. He has power to renew them, and the renewing of the heart is as much the result of his "will" as the raising of the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: as: Deu 32:39; Kg1 17:21; Kg2 4:32-35, Kg2 5:7; Act 26:8; Rom 4:17-19
even: Joh 11:25, Joh 11:43, Joh 11:44, Joh 17:2; Luk 7:14, Luk 7:15, Luk 8:54, Luk 8:55
Geneva 1599
5:21 (4) For as the Father raiseth up the dead, and quickeneth [them]; even so the Son quickeneth whom he will.
(4) The Father makes no man partaker of everlasting life except in Christ, in whom alone also he is truly worshipped.
John Gill
5:21 For as the Father raiseth up the dead, and quickeneth them,.... Which may be understood either spiritually of raising dead sinners from the death of sin, to a life of grace and holiness; and the rather, because it is expressed in the present tense "raiseth", and not "hath raised"; or naturally of raising those that are dead in a corporeal sense, and quickening them, as the widow of Sarepta's son by Elijah, and the Shunamite's son by Elisha:
even so the Son quickeneth whom he will; both in a spiritual sense, being the resurrection and the life, or the author of the resurrection from a moral death to a spiritual life, whose voice, in the Gospel, the dead in sin hear, and live; and in a natural sense, as in the above instances of Jairus's daughter, the widow of Naim's son, and Lazarus; and in the general resurrection, when at his voice, and word of power, all that are in their graves shall come forth, some to everlasting life, and some to everlasting damnation; and all this as he wills: he quickens, in a spiritual sense, whom he pleases, even as many as the Father has given him; and he will raise up to everlasting life, at the last day, whom he pleases, even as many as were made his care and charge, whom he has redeemed by his blood; and called by his grace. Now as the quickening of the dead is an act of almighty power, and this being exercised by the Son in a sovereign way, as is by his Father, it shows his proper deity, and full equality with the Father. The resurrection of the dead is here expressed by "quickening", as it frequently is by the Jews, who often speak of , "the quickening the dead", for the resurrection; so the Targumist on Zech 3:8, "in the quickening of the dead", "I will quicken thee"; see the Jerusalem Targum on Gen 29:26.
John Wesley
5:21 For - He declares which are those greater works, raising the dead, and judging the world. The power of quickening whom he will follows from the power of judging. These two, quickening and judging, are proposed Jn 5:21-22. The acquittal of believers, which presupposes judgment, is treated of Jn 5:24; the quickening some of the dead, Jn 5:25; and the general resurrection, Jn 5:28.
Robert Jamieson, A. R. Fausset and David Brown
5:21 raiseth the dead and quickeneth them--one act in two stages. This is His absolute prerogative as God.
so the Son quickeneth them--that is, raiseth up and quickeneth.
whom he will--not only doing the same divine act, but doing it as the result of His own will, even as the Father does it. This statement is of immense importance in relation to the miracles of Christ, distinguishing them from similar miracles of prophets and apostles, who as human instruments were employed to perform super-natural actions, while Christ did all as the Father's commissioned Servant indeed, but in the exercise of His own absolute right of action.
5:225:22: Եւ ո՛չ եթէ Հայր դատի զոք՝ այլ զամենայն դատաստանն ետ Որդւո՛յ իւրոյ[1681]. [1681] Ոմանք. Դատաստանս ետ Որդւոյ իւրում։
22. Սակայն Հայրը ոչ մէկին չի դատում, այլ ամէն դատաստան տուել է իր Որդուն,
22 Քանզի Հայրը մէ՛կը չի դատեր, հապա ամէն դատաստան Որդիին տուաւ.
[23]Եւ ոչ եթէ Հայր դատի զոք, այլ զամենայն դատաստան ետ Որդւոյ [24]իւրոյ:

5:22: Եւ ո՛չ եթէ Հայր դատի զոք՝ այլ զամենայն դատաստանն ետ Որդւո՛յ իւրոյ[1681].
[1681] Ոմանք. Դատաստանս ետ Որդւոյ իւրում։
22. Սակայն Հայրը ոչ մէկին չի դատում, այլ ամէն դատաստան տուել է իր Որդուն,
22 Քանզի Հայրը մէ՛կը չի դատեր, հապա ամէն դատաստան Որդիին տուաւ.
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: Ибо Отец и не судит никого, но весь суд отдал Сыну,
5:22  οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῶ υἱῶ,
5:22. οὐδὲ (Not-moreover) γὰρ (therefore) ὁ (the-one) πατὴρ (a-Father) κρίνει (it-separateth) οὐδένα, (to-not-moreover-one,"ἀλλὰ (other) τὴν (to-the-one) κρίσιν (to-a-separating) πᾶσαν (to-all) δέδωκεν (it-had-come-to-give) τῷ (unto-the-one) υἱῷ, (unto-a-Son,"
5:22. neque enim Pater iudicat quemquam sed iudicium omne dedit FilioFor neither does the Father judge any man: but hath given all judgment to the Son.
22. For neither doth the Father judge any man, but he hath given all judgment unto the Son;
5:22. For the Father does not judge anyone. But he has given all judgment to the Son,
5:22. For the Father judgeth no man, but hath committed all judgment unto the Son:
For the Father judgeth no man, but hath committed all judgment unto the Son:

22: Ибо Отец и не судит никого, но весь суд отдал Сыну,
5:22  οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῶ υἱῶ,
5:22. neque enim Pater iudicat quemquam sed iudicium omne dedit Filio
For neither does the Father judge any man: but hath given all judgment to the Son.
5:22. For the Father does not judge anyone. But he has given all judgment to the Son,
5:22. For the Father judgeth no man, but hath committed all judgment unto the Son:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Так как воскресение из мертвых и суд над человечеством были, по понятиям иудеев, тесно связаны между собою, то власть Сына воскрешать мертвых подтверждается здесь ссылкой на то, что Сыну принадлежит всякий суд как единому Судье мира. Этим, однако, не отрицается, что Бог есть Судья мира: соответствующая выражению "всякий суд" греческая фраза (t. krisin pasan) означает не вообще судящую деятельность, какая принадлежит Богу (Быт. 18:25), а суд в особенном смысле слова, именно последний всеобщий суд и притом весь, во всем объеме, в каком предназначено совершить его Мессии (ср. Евр. 9:27; 10:27; Мф. 7:22: и сл. ; 24:37: и сл. ; 25:31: и сл. ; Лк. 19:12-27). Таким образом, Спаситель, воскреситель мертвых, явится и их Судьей.
Adam Clarke: Commentary on the Bible - 1831
5:22: The Father judgeth no man - This confirms what he had said before, Joh 5:17, Joh 5:19, that the Father acts not without the Son, nor the Son without the Father; their acts are common, their power equal.
Albert Barnes: Notes on the Bible - 1834
5:22: Judgeth no man - Jesus in these verses is showing his "equality with God." He affirmed Joh 5:17 that he had the same power over the Sabbath that his Father had; in Joh 5:19, that he did the same things as the Father; in Joh 5:21 particularly that he had the same power to raise the dead. He now adds that God has given him the authority to "judge" men. The Father pronounces judgment on no one. This office he has committed to the Son. The power of judging the world implies ability to search the heart, and omniscience to understand the motives of all actions. This is a work which none but a divine being can do, and it shows, therefore, that the Son is equal to the Father.
Hath committed ... - Hath appointed him to be the judge of the world. In the pRev_ious verse he had said that he had power "to raise the dead;" he here adds that it will be his, also, to "judge" them when they are raised. See mat 25; Act 17:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: Joh 5:27, Joh 3:35, Joh 17:2; Psa 9:7, Psa 9:8, Psa 50:3-6, Psa 96:13, Psa 98:9; Ecc 11:9, Ecc 12:14; Mat 11:27; Mat 16:27, Mat 25:31-46, Mat 28:18; Act 10:42, Act 17:31; Rom 2:16, Rom 14:10-12; Co2 5:10; Th2 1:7-10; Ti2 4:1; Pe1 4:5; Rev 20:11, Rev 20:12
Geneva 1599
5:22 For the Father (g) judgeth (h) no man, but hath committed all judgment unto the Son:
(g) This word "judgeth" is taken by the figure of speech synecdoche to represent all governing.
(h) These words are not to be taken as though they simply denied that God governed the world, but rather they deny that he governed as the Jews imagined it, who separate the Father from the Son, whereas indeed, the Father does not govern the world, but only in the person of his Son, being made manifest in the flesh: so he says below in (Jn 5:30), that he came not to do his own will: that his doctrine is not his own, that the blind man and his parents did not sin (Jn 7:16; Jn 9:3), etc.
John Gill
5:22 For the Father judgeth no man,.... That is, without the Son; which is another proof of their equality: for that he does judge is certain; he is the Judge of the whole earth; he is God that judgeth in the earth, or governs the world with his Son, who works together in the affairs of providence: he judged and condemned the old world, but not without his Son, who by his Spirit, or in his divine nature, went and preached to the spirits now in prison, then disobedient in the times of Noah; he judged and condemned Sodom and Gomorrah, but not without the Son; for Jehovah the Son rained, from Jehovah the Father, fire and brimstone upon those cities, and consumed them; he judged the people of Israel, and often chastised them for their sins, but not without his Son; the angel of his presence that went before them; he judges all men, and justifies and acquits whom he pleases, but not without his Son; but through his justifying righteousness, which he imputes to them; in doing which he appears to he a just judge, and to do right; and he will judge the world in righteousness at the last day by his Son, whom he has ordained; so as the Son does nothing without the Father, the Father does nothing without the Son, which shows perfect equality. The Jews had an officer in their sanhedrim, whom they called Ab Beth Din, or "the father of the house of judgment", to whom belonged the trying of causes, and of judging and determining them. Hence the Targumist on Song 7:4 says,
, "and the father of the house of judgment", who judgeth thy judgments, or determines thy causes, is mighty over thy people, &c.''
Whether there may not be some allusion here to this officer, I leave to be considered:
but hath committed all judgment to the Son; as the judgment, or government of his church and people, especially under the Gospel dispensation; and which he exercises by giving ordinances peculiar to it, such as baptism and the Lord's supper; and by enacting laws, and prescribing rules for the discipline of his house, over which he is as a Son; and by appointing proper officers under him, over his churches, to administer these ordinances, and see that these laws are put in execution, which he qualifies them for, by bestowing proper gifts upon them: and he exercises this judgment, by protecting and defending his people from all their enemies, so that they well safely under his government: as also the general judgment of the world at the last day, is committed to him; which affair will be managed by Christ, the Son of God, when he comes a second time; he will then raise the dead, that everyone may receive for the things done in his body, whether good or evil; he will gather all nations before him, and all shall stand before his judgment seat, both great and small; he will separate one from another, the sheep from the goats, and set the one on his right hand, and the other on his left; he will bring every work into judgment, with every secret thing, and show himself to be the searcher of the hearts, and the trier of the reins of the children of men, and will pass a most righteous and decisive sentence upon all: now for such a trust, and such a work as this, whether the particular government of the church, or the general judgment of the world, he would not be fit, was he not God equal with the Father; the thing he had suggested, and which he supports and maintains in this vindication of himself.
John Wesley
5:22 For neither doth the Father judge - Not without the Son: but he doth judge by that man whom he hath ordained, Acts 17:31.
Robert Jamieson, A. R. Fausset and David Brown
5:22 For the Father judgeth no man, &c.--rather, "For neither doth the Father judge any man," implying that the same "thing was meant in the former verse of the quickening of the dead"--both acts being done, not by the Father and the Son, as though twice done, but by the Father through the Son as His voluntary Agent.
all judgment--judgment in its most comprehensive sense, or as we should say, all administration.
5:235:23: զի ամենեքեա՛ն պատուեսցեն զՈրդի, որպէս պատուեն զՀայրն. որ ո՛չ պատուէ զՈրդին, ո՛չ պատուէ զՀայր զառաքիչն նորա։
23. որպէսզի ամէնքը պատուեն Որդուն, ինչպէս պատւում են Հօրը: Ով Որդուն չի պատւում, չի պատւում եւ Հօրը՝ նրան առաքողին:
23 Որպէս զի ամէնքը պատուեն Որդին, ինչպէս Հայրը կը պատուեն։ Ան որ Որդին չի պատուեր, զանիկա ղրկող Հայրը չի պատուեր։
զի ամենեքեան պատուեսցեն զՈրդի, որպէս պատուեն զՀայրն. որ ոչ պատուէ զՈրդին, ոչ պատուէ զՀայր, զառաքիչն նորա:

5:23: զի ամենեքեա՛ն պատուեսցեն զՈրդի, որպէս պատուեն զՀայրն. որ ո՛չ պատուէ զՈրդին, ո՛չ պատուէ զՀայր զառաքիչն նորա։
23. որպէսզի ամէնքը պատուեն Որդուն, ինչպէս պատւում են Հօրը: Ով Որդուն չի պատւում, չի պատւում եւ Հօրը՝ նրան առաքողին:
23 Որպէս զի ամէնքը պատուեն Որդին, ինչպէս Հայրը կը պատուեն։ Ան որ Որդին չի պատուեր, զանիկա ղրկող Հայրը չի պատուեր։
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: дабы все чтили Сына, как чтут Отца. Кто не чтит Сына, тот не чтит и Отца, пославшего Его.
5:23  ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν.
5:23. ἵνα (so) πάντες ( all ) τιμῶσι (they-might-valuate-unto) τὸν (to-the-one) υἱὸν (to-a-Son) καθὼς (down-as) τιμῶσι (they-might-valuate-unto) τὸν (to-the-one) πατέρα. (to-a-Father) ὁ (The-one) μὴ (lest) τιμῶν (valuating-unto) τὸν (to-the-one) υἱὸν (to-a-Son) οὐ (not) τιμᾷ (it-valuateth-unto) τὸν (to-the-one) πατέρα (to-a-Father) τὸν (to-the-one) πέμψαντα (to-having-dispatched) αὐτόν. (to-it)
5:23. ut omnes honorificent Filium sicut honorificant Patrem qui non honorificat Filium non honorificat Patrem qui misit illumThat all men may honour the Son, as they honour the Father. He who honoureth not the Son honoureth not the Father who hath sent him.
23. that all may honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which sent him.
5:23. so that all may honor the Son, just as they honor the Father. Whoever does not honor the Son, does not honor the Father who sent him.
5:23. 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.
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:

23: дабы все чтили Сына, как чтут Отца. Кто не чтит Сына, тот не чтит и Отца, пославшего Его.
5:23  ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν.
5:23. ut omnes honorificent Filium sicut honorificant Patrem qui non honorificat Filium non honorificat Patrem qui misit illum
That all men may honour the Son, as they honour the Father. He who honoureth not the Son honoureth not the Father who hath sent him.
5:23. so that all may honor the Son, just as they honor the Father. Whoever does not honor the Son, does not honor the Father who sent him.
5:23. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Но суд для Христа не был главным Его делом (ср. 3:17), а только сопровождающим Его спасительную деятельность. Поэтому, если здесь речь идет о почтении, какое люди должны иметь к Сыну, то это почтение должно основываться, конечно, прежде всего, на признании значения Сына как Спасителя всех людей. Сына люди должны чтить так, как они чтут Отца. Не только благочестивые люди, не знавшие, однако, доселе Сына, должны, узнав Его, перенести на Него то почитание, какое они доселе оказывали только Богу, но и неверующие во Христа иудеи, которые полагали, что, отрицая Сына, они воздают этим честь Богу (8:49), могут, под влиянием чудес, совершаемых Христом, уверовать в Него, особенно когда увидят, как Сын воскрешает мертвых (ср. 12:42). Кто же будет упорно отказывать Сыну в подобающем Ему почтении, тот должен знать, что этим он будет оскорблять и Отца, Который послал Сына: нельзя в одно и то же время быть и чтителем Бога, и врагом Христа.
Adam Clarke: Commentary on the Bible - 1831
5:23: That all men should honor the Son, etc. - If then the Son is to be honored, Even As the Father is honored, then the Son must be God, as receiving that worship which belongs to God alone. To worship any creature is idolatry: Christ is to be honored even as the Father is honored; therefore Christ is not a creature; and, if not a creature, consequently the Creator. See Joh 1:3.
He that honoureth not the Son - God will not receive that man's adoration who refuses to honor Jesus, even as he honors him. The Jews expected the Messiah as a great and powerful Prince; but they never thought of a person coming in that character enrobed with all the attributes of Godhead. To lead them off from this error, our Lord spoke the words recorded in these verses.
Albert Barnes: Notes on the Bible - 1834
5:23: That all men should honour ... - To honor is to esteem, Rev_erence, praise, do homage to. We honor one when we ascribe to him in our hearts, and words, and actions the praise and obedience which are due to him. We honor God when we obey him and worship him aright. We honor the Son when we esteem him to be as he is; when we have right views and feelings toward him. As he is declared to be God Joh 1:1, as he here says he has power and authority equal with God, so we honor him when we regard him as such. The primitive Christians are described by Pliny, in a letter to the Emperor Trajan, as meeting together to sing hymns to Christ "as God." So we honor him aright when we regard him as possessed of wisdom, goodness, power, eternity, omniscience - equal with God.
Even as - To the same extent; in the same manner. Since the Son is to be honored even as the Father, it follows that he must be equal with the Father. To "honor the Father" must denote "religious" homage, or the rendering of that honor which is due to God; so to honor the Son must also denote "religious" homage. If our Saviour here did not intend to teach that he ought to be "worshipped," and to be esteemed as "equal" with God, it would be difficult to teach it by any language which we could use.
He that honoureth not the Son - He that does not believe on him, and render to him the homage which is his due as the equal of God.
Honoureth not the Father - Does not worship and obey the Father the First Person of the Trinity - that is does not worship God. He may imagine that he worships God, but there is no God but the God subsisting as Father, Son, and Holy Spirit. He that withholds proper homage from one, withholds it from all. He that should refuse to honor "the Father," could not be said to honor "God;" and in the like manner, he that honoreth not "the Son," honoreth not "the Father." This appears further from the following considerations:
1. The Father wills that the Son should be honored. He that refuses to do it disobeys the Father.
2. They are equal. He that denies the one denies also the other.
3. The same feeling that leads us to honor the "Father" will also lead us to honor the "Son," for he is "the brightness of his glory, and the express image of his person," Heb 1:3.
4. The evidence of the existence of the Son is the same as that of the Father. He has the same wisdom, goodness, omnipresence, truth, power.
And from these verses we may learn:
1. That those who do not render proper homage to Jesus Christ do not worship the true God.
2. There is no such God as the infidel professes to believe in. There can be but one God; and if the God of the Bible be the true God, then all other gods are false gods.
3. Those who withhold proper homage from Jesus Christ, who do not honor him even as they honor the Father, cannot be Christians.
4. One evidence of piety is when We are willing to render proper praise and homage to Jesus Christ - to love him, and serve and obey him, with all our hearts.
5. "As a matter of fact," it may be added that they who do not honor the Son do not worship God at all. The infidel has no form of worship; he has no place of secret prayer, no temple of worship, no family altar. Who ever yet heard of an infidel that prayed? Where do such men build houses of worship? Where do they meet to praise God? Nowhere. As certainly as we hear the name "infidel," we are certain at once that we hear the name of a man who has no form of religion in his family, who never prays in secret, and who will do nothing to maintain the public worship of God. Account for it as men may, it is a fact that no one can dispute, that it is only they who do honor to the Lord Jesus that have any form of the worship of God, or that honor him; "and their veneration for God is just in proportion to their love for the Redeemer - just as they honor him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: all men: Joh 14:1; Psa 146:3-5; Jer 17:5-7; Mat 12:21; Rom 15:12; Co2 1:9; Eph 1:12, Eph 1:13; Ti2 1:12 *marg. Psa 2:12; Isa 42:8, Isa 43:10, Isa 44:6; Mat 28:19; Rom 1:7; Co1 1:3; Co2 13:14; Th1 3:11-13; Th2 2:16, Th2 2:17; Heb 1:6; Pe2 3:18; Rev 5:8-14; Mat 10:37, Mat 22:37, Mat 22:38; Co1 16:22; Eph 6:24; Luk 12:8, Luk 12:9; Rom 6:22, Rom 14:7-9; Co1 6:19, Co1 10:31; Co2 5:14, Co2 5:19; Tit 2:14; Isa 43:11, Isa 45:15, Isa 45:21; Zac 9:9; Tit 2:13, Tit 3:4-6; Pe2 1:1
He that: Joh 15:23, Joh 15:24, Joh 16:14, Joh 17:10; Mat 11:27; Rom 8:9; Jo1 2:23; Jo2 1:9
John Gill
5:23 That all men should honour the Son,.... This is the end of all judgment, and the exercise of all authority, and power being committed to him; namely, that he might have the honour given him by men that is due unto him:
even as they honour the Father; that the same honour and glory may be given to the one, as to the other, which must never have been done was he not equal with him, since he gives not his glory to another, Is 42:8. Indeed, all men do not honour the Father as they should; the Gentiles, who had some knowledge of God, glorified him not as God; and the Jews, who had an external revelation of the one, true, and living God, which other nations had not, yet were greatly deficient in honouring him, which made him complaining say, "if then I be a father, where is mine honour?" Mal 1:6. And Christians, who are favoured with a clearer revelation still of the Father of Christ, are much wanting in giving him his due glory; but in common he is honoured, though in an imperfect manner; nor is there so much danger of his losing his honour, as of the Son's losing his; the reason is this, though the Son is in the form of God, and equal with him, yet by taking upon him the form of a servant, by becoming man, he has veiled the glory of his divine person, and made himself of no reputation; and by reason of this was reckoned by many, or most, as a mere man: wherefore, by agreement, that judgment, power, and authority, which equally belonged to the Father, and the Son, the exercise of it is put visibly and openly into the Son's hands, that he might have his due honour and glory from all men, whether they will or not: from true believers in him he has it willingly, by their ascribing deity to him, by putting their trust in him, by attributing the whole of their salvation to him, and the glory of it, and by worshipping him: and he will be honoured by all men at the last day; they will be obliged to do it; for all judgment being committed to him, and he being Judge of all, every knee shall bow to him, and every tongue shall confess that he is Lord, to his own glory, and to the glory of God the Father; see Is 45:23.
He that honoureth not the Son; that denies his divine sonship, or his proper deity; that detracts from the dignity of his person or office; that shows no regard to him in point of salvation, or of obedience:
honoureth not the Father which hath sent him; they are so the same in nature and perfections, in power, will, affections, and operations; and their interests and honours are so involved together, that whatever dishonour is done to one, reflects on the other: and indeed, whatever is done in a way of disrespect to the Son, as incarnate, and in his office capacity, highly reflects on his Father, that sent him in the fulness of time, in human nature, to obtain eternal redemption for his people, according to a rule often expressed by the Jews, "a man's messenger is as himself"; See Gill on Mt 10:40.
John Wesley
5:23 That all men may honour the Son, even as they honour the Father - Either willingly, and so escaping condemnation, by faith: or unwillingly, when feeling the wrath of the Judge. This demonstrates the EQUALITY of the Son with the Father. If our Lord were God only by office or investiture, and not in the unity of the Divine essence, and in all respects equal in Godhead with the Father, he could not be honoured even as, that is, with the same honour that they honoured the Father. He that honoureth not the Son - With the same equal honour, greatly dishonoureth the Father that sent him.
Robert Jamieson, A. R. Fausset and David Brown
5:23 honour the Son as . . . the Father--As he who believes that Christ in the foregoing verses has given a true account of His relation to the Father must of necessity hold Him entitled to the same honor as the Father, so He here adds that it was the Father's express intention in making over all judgment to the Son, that men should thus honor Him.
honoureth not the Father--does not do it in fact, whatever he may imagine, and will be held as not doing it by the Father Himself, who will accept no homage which is not accorded to His own Son.
5:245:24: Ամէն ամէն ասե՛մ ձեզ. զի որ զբանն իմ լսէ, եւ հաւատայ ա՛յնմ որ առաքեացն զիս, ընդունի՛ զկեանսն յաւիտենականս. եւ ՚ի դատաստան ո՛չ մտանէ, այլ փոխեցաւ ՚ի մահուանէ ՚ի կեա՛նս[1682]։ [1682] Ոմանք. Եւ հաւատայ յայն որ։
24. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ, ով իմ խօսքը լսում է ու հաւատում է նրան, ով ինձ առաքեց, ընդունում է յաւիտենական կեանքը եւ չի դատապարտւում, այլ մահուանից կեանք անցաւ:
24 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ ‘Ան որ իմ խօսքս մտիկ կ’ընէ եւ կը հաւատայ անոր որ զիս ղրկեց, յաւիտենական կեանք ունի ու դատապարտութեան տակ չիյնար, հապա մահուանէ դէպի կեանք անցած է’։
Ամէն ամէն ասեմ ձեզ, զի` Որ զբանն իմ լսէ եւ հաւատայ այնմ որ առաքեացն զիս` ընդունի զկեանսն յաւիտենականս. եւ ի դատաստան ոչ մտանէ, այլ փոխեցաւ ի մահուանէ ի կեանս:

5:24: Ամէն ամէն ասե՛մ ձեզ. զի որ զբանն իմ լսէ, եւ հաւատայ ա՛յնմ որ առաքեացն զիս, ընդունի՛ զկեանսն յաւիտենականս. եւ ՚ի դատաստան ո՛չ մտանէ, այլ փոխեցաւ ՚ի մահուանէ ՚ի կեա՛նս[1682]։
[1682] Ոմանք. Եւ հաւատայ յայն որ։
24. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ, ով իմ խօսքը լսում է ու հաւատում է նրան, ով ինձ առաքեց, ընդունում է յաւիտենական կեանքը եւ չի դատապարտւում, այլ մահուանից կեանք անցաւ:
24 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ ‘Ան որ իմ խօսքս մտիկ կ’ընէ եւ կը հաւատայ անոր որ զիս ղրկեց, յաւիտենական կեանք ունի ու դատապարտութեան տակ չիյնար, հապա մահուանէ դէպի կեանք անցած է’։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: Истинно, истинно говорю вам: слушающий слово Мое и верующий в Пославшего Меня имеет жизнь вечную, и на суд не приходит, но перешел от смерти в жизнь.
5:24  ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῶ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν.
5:24. Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ὁ (the-one) τὸν (to-the-one) λόγον (to-a-forthee) μου (of-me) ἀκούων (hearing,"καὶ (and) πιστεύων (trusting-of) τῷ (unto-the-one) πέμψαντί (unto-having-dispatched) με (to-me,"ἔχει (it-holdeth) ζωὴν (to-a-lifing) αἰώνιον, (to-aged-belonged,"καὶ (and) εἰς (into) κρίσιν (to-a-separating) οὐκ (not) ἔρχεται ( it-cometh ,"ἀλλὰ (other) μεταβέβηκεν (it-had-come-to-step-with) ἐκ (out) τοῦ (of-the-one) θανάτου (of-a-death) εἰς (into) τὴν (to-the-one) ζωήν. (to-a-lifing)
5:24. amen amen dico vobis quia qui verbum meum audit et credit ei qui misit me habet vitam aeternam et in iudicium non venit sed transit a morte in vitamAmen, amen, I say unto you that he who heareth my word and believeth him that sent me hath life everlasting: and cometh not into judgment, but is passed from death to life.
24. Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.
5:24. Amen, amen, I say to you, that whoever hears my word, and believes in him who sent me, has eternal life, and he does not go into judgment, but instead he crosses from death into life.
5:24. 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.
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:

24: Истинно, истинно говорю вам: слушающий слово Мое и верующий в Пославшего Меня имеет жизнь вечную, и на суд не приходит, но перешел от смерти в жизнь.
5:24  ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῶ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν.
5:24. amen amen dico vobis quia qui verbum meum audit et credit ei qui misit me habet vitam aeternam et in iudicium non venit sed transit a morte in vitam
Amen, amen, I say unto you that he who heareth my word and believeth him that sent me hath life everlasting: and cometh not into judgment, but is passed from death to life.
5:24. Amen, amen, I say to you, that whoever hears my word, and believes in him who sent me, has eternal life, and he does not go into judgment, but instead he crosses from death into life.
5:24. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Воскрешение мертвых Христос отчасти совершает уже и теперь. Есть немало людей мертвых духовно (Мф. 8:22; Откр. 3:1). О них Христос и ранее говорил, что Он послан оживлять их (Ин. 3:14-18; 4:10-14, 42). Теперь же Христос говорит, что они не в переносном только смысле мертвы, а на самом деле пребывают в состоянии смерти и только тогда могут восстать от этого смертного сна, когда уверуют во Христа, пойдут за Ним.

Очевидно, что Христос не полагает различия между телесной и духовной смертью: ненормальное душевное и физическое состояние - такое же, в какое повергает человека и телесная смерть. С другой стороны, и вечной жизнью уже здесь, на земле, обладает тот, кто принял с верой учение Христа, и такую жизнь этот человек сохраняет уже навсегда (ср. 4:14, 36). Из области смерти человек таким образом переходит в область жизни, а в силу этого освобождается и от всякого суда (на суде - eiV krisin - без артикля) - и от того суда, какой навлекает на себя сам неверующий своим неверием (3:18), и от суда последнего, какому подвергнется все человечество по воскресении мертвых (ст. 29).

Впрочем, освобождение от последнего суда нельзя понимать как совершенное освобождение от обязанности являться на последний страшный суд. Нет, все люди, и верующие в том числе, будут судимы (Мф. 25:33, 34), но для праведников, верующих во Христа, этот суд не будет иметь такого ужасающего значения, какое он будет иметь для неверующих (2Тим. 4:8).
Adam Clarke: Commentary on the Bible - 1831
5:24: He that heareth my word - My doctrine - and believeth on him that sent me - he who credits my Divine mission, that I am come to give light and life to the world by my doctrine and death - hath eternal life - the seed of this life is sown in his heart the moment he believes - and shall not come into condemnation, εις κρισιν, into judgment - that which will speedily come on this unbelieving race; and that which shall overwhelm the wicked in the great day.
But is passed from death unto life - Μεταβεβηκεν, Has changed his country, or place of abode. Death is the country where every Christless soul lives. The man who knows not God lives a dying life, or a living death; but he who believes in the Son of God passes over from the empire of death, to the empire of life. Reader! thou wast born in death: hast thou yet changed the place of thy natural residence? Remember that to live in sin is to live in death; and those who live and die thus shall die eternally.
Albert Barnes: Notes on the Bible - 1834
5:24: He that heareth my word - To "hear," in this place, evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer it to make its proper impression on the mind; to obey. The word "hear" is often used in this sense, Mat 11:15; Joh 8:47; Act 3:23. Many persons outwardly hear the gospel who neither understand nor obey it.
My word - My doctrine, my teaching. All that Jesus taught about Himself, as well as about the Father.
On him that sent me - On the Father, who, in the plan of redemption, is represented as "sending" his Son to save men. See Joh 3:17. Faith in God, who sent his Son, is here represented as being connected with everlasting life; but there can be no faith in him who "sent" his Son, without faith also in him who is "sent." The belief of one of the true doctrines of religion is connected with, and will lead to, the belief of all.
Hath everlasting life - The state of man by nature is represented as death in sin, Eph 2:1. Religion is the opposite of this, or is "life." The "dead" regard not anything. They are unaffected by the cares, pleasures, amusements of the world. They hear neither the voice of merriment nor the tread of the living over their graves. So with sinners. They are unmoved with the, things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatenings. But religion is "life." The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings here and hereafter, are one and the same. The happiness of heaven is living for God - being sensible of his presence, and glory, and power - and rejoicing in that. There shall be no more "death" there, Rev 21:4. This "life," or this religion, whether on earth or in heaven, is the same - the same joys extended and expanded foRev_er. Hence, when a man is converted, it is said that he "has" everlasting life; not merely shall have but is already in possession of that life or happiness which shall be everlasting. It is life begun, expanded, ripening for the skies. He has already entered on his inheritance - that inheritance which is everlasting.
Shall not come into condemnation - He was by nature under condemnation. See Joh 3:18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God, and there is no one that can pluck them out of his hand, Joh 10:28. Compare the notes at Rom 8:1.
But is passed from death unto life - Has "passed over" from a state of spiritual death to the life of the Christian. The word translated "is passed" would be better expressed by "has passed." It implies that he has done it voluntarily; that none compelled him; and that the passage is made unto "everlasting" life. Because Christ is the author of this life in the soul, he is called the "Life" Joh 1:4; and as he has "always" existed, and is the Source of "all life," he is called the "eternal life," Jo1 5:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: He that: Joh 3:16, Joh 3:18, Joh 3:36, Joh 6:40, Joh 6:47, Joh 8:51, Joh 11:26, Joh 12:44, Joh 20:31; Mar 16:16; Rom 10:11-13; Pe1 1:21; Jo1 5:1, Jo1 5:11-13
and shall not: Joh 10:27-30; Rom 8:1, Rom 8:16, Rom 8:17, Rom 8:28-30, Rom 8:33, Rom 8:34; Th1 5:9; Th2 2:13, Th2 2:14; Pe1 1:5
but: Jo1 3:14
Geneva 1599
5:24 (5) 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.
(5) The Father is not worshipped except by his Son's word apprehended by faith, which is the only way that leads to eternal life.
John Gill
5:24 Verily verily, I say unto you,.... Who am the Amen, the true and faithful witness:
he that heareth my word; by which is meant the Gospel, and is so called, both because it is spoken by Christ, and first began to be spoken by him; and because he is spoken of in it; his person, office, and work, peace, pardon, righteousness, life, and salvation by him, being the sum and substance of it: and by "hearing" it is meant, not a bare external hearing it; for so it may be heard, and not understood; and it may be understood in a notional and speculative way, and yet the consequences hereafter mentioned may not follow: but an internal hearing it is here designed, so as to understand it spiritually, or to have an experimental knowledge of it; so as to approve of it, love, and like it; to distinguish it from that which is not his doctrine, and to feel the power of it on the heart, and yield the obedience of faith unto it: for faith in Christ himself, the sum and substance of the word of the Gospel, is hereby expressed; to which is joined faith in God his Father, they being equally the object of it; and which is introduced as a further proof of the equality in nature which is between them; see Jn 14:1;
and believeth on him that sent me; he does not say that believes on me, which might have been expected from him; but that believes on him that sent me, that is, on the Father; for as he that rejects Christ, and receives not his words, rejects and receives not him that sent him; so he that hears Christ's words, and receives him, and believes in him, receives and believes in him that sent him; and the same effects and consequences follow upon the one as on the other, upon hearing the word of Christ, as upon believing on the Father of Christ; and which is no inconsiderable proof of their perfect equality: for such a person that hears the one, and believes on the other,
hath everlasting life; not only in the purpose of God, and in the covenant of his grace, and in the hands of Christ, and in faith and hope; but he has a right unto it, and a claim of it, according to the declaration of the Gospel; and besides, has the principle of it in himself, the grace of God, which springs up into, is the beginning of, and issues in eternal life; he has also a meetness for it, and has the pledge and earnest of it, the Spirit of God, and shall certainly enjoy it:
and shall not come into condemnation; neither for original sin, though judgment has passed upon all men unto condemnation for it; nor for actual sins and transgressions: for though everyone deserves condemnation, yet were there as many sentences of condemnation issued out as sins committed, not one of them could be executed on such who are in Christ Jesus, as he that believes in him is openly and manifestatively in him: the reason is, because the death of Christ is a security against all condemnation; and whoever believes in him shall not be condemned, but saved; and though he may come into judgment, yet not into condemnation: he shall stand in judgment, and be acquitted by the righteousness of Christ, which he, by faith, receives as his justifying righteousness.
But is passed from death unto life; both from a moral death to a spiritual life, being quickened, who before was dead in trespasses and sins; and from under a sentence of condemnation, and eternal death, which as a descendant of Adam, and according to the tenor of the law of works, he was subject to, to an open state of justification, according to the tenor of the covenant of grace; the righteousness of Christ being revealed to him, and received by faith, and the sentence of justification passed upon his conscience by the Spirit; so that he who before, in his own apprehension, was a dead man in a law sense, is now alive to God, and secure from the second death, and being hurt by it.
John Wesley
5:24 And cometh not into condemnation - Unless he make shipwreck of the faith.
Robert Jamieson, A. R. Fausset and David Brown
5:24 believeth on him that sent me--that is, believeth in Him as having sent Me. I have spoken of the Son's right not only to heal the sick but to raise from the dead, and quicken whom He will: And now I say unto you, That life-giving operation has already passed upon all who receive My words as the Sent of the Father on the great errand of mercy.
hath everlasting life--immediately on his believing (compare Jn 3:18; 1Jn 5:12-13).
is passed--"hath passed over"
from death unto life--What a transition! (Compare 1Jn 3:14).
5:255:25: Ամէն ամէն ասե՛մ ձեզ. զի գա՛յ ժամանակ՝ եւ արդէ՛ն իսկ է, յորժամ մեռեալք լսիցեն ձայնի Որդւոյն Աստուծոյ. եւ որք լսիցեն՝ կեցցեն[1683]։ [1683] Ոմանք. Եւ որ լսիցենն՝ կե՛՛։
25. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ կը գայ ժամանակ, եւ արդէն իսկ եկել է, երբ մեռելները կը լսեն Աստծու Որդու ձայնը, եւ նրանք, որ կը լսեն, կ’ապրեն,
25 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ Ժամանակ պիտի գայ եւ հիմա ալ է, երբ մեռելները պիտի լսեն Աստուծոյ Որդիին ձայնը եւ անոնք որ կը լսեն, պիտի ապրին։
Ամէն ամէն ասեմ ձեզ, զի` Գայ ժամանակ եւ արդէն իսկ է, յորժամ մեռեալք լսիցեն ձայնի Որդւոյն Աստուծոյ. եւ որք լսիցենն` կեցցեն:

5:25: Ամէն ամէն ասե՛մ ձեզ. զի գա՛յ ժամանակ՝ եւ արդէ՛ն իսկ է, յորժամ մեռեալք լսիցեն ձայնի Որդւոյն Աստուծոյ. եւ որք լսիցեն՝ կեցցեն[1683]։
[1683] Ոմանք. Եւ որ լսիցենն՝ կե՛՛։
25. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ կը գայ ժամանակ, եւ արդէն իսկ եկել է, երբ մեռելները կը լսեն Աստծու Որդու ձայնը, եւ նրանք, որ կը լսեն, կ’ապրեն,
25 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ Ժամանակ պիտի գայ եւ հիմա ալ է, երբ մեռելները պիտի լսեն Աստուծոյ Որդիին ձայնը եւ անոնք որ կը լսեն, պիտի ապրին։
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: Истинно, истинно говорю вам: наступает время, и настало уже, когда мертвые услышат глас Сына Божия и, услышав, оживут.
5:25  ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν.
5:25. ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἔρχεται ( it-cometh ,"ὥρα (an-hour,"καὶ (and) νῦν (now) ἐστὶν (it-be) ὅτε (which-also) οἱ (the-ones) νεκροὶ ( en-deaded ) ἀκούσουσιν (they-shall-hear) τῆς (of-the-one) φωνῆς (of-a-sound) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) οἱ (the-ones) ἀκούσαντες ( having-heard ) ζήσουσιν. (they-shall-life-unto)
5:25. amen amen dico vobis quia venit hora et nunc est quando mortui audient vocem Filii Dei et qui audierint viventAmen, amen, I say unto you, that the hour cometh, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
25. Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.
5:25. Amen, amen, I say to you, that the hour is coming, and it is now, when the dead shall hear the voice of the Son of God; and those who hear it shall live.
5:25. 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.
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:

25: Истинно, истинно говорю вам: наступает время, и настало уже, когда мертвые услышат глас Сына Божия и, услышав, оживут.
5:25  ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν.
5:25. amen amen dico vobis quia venit hora et nunc est quando mortui audient vocem Filii Dei et qui audierint vivent
Amen, amen, I say unto you, that the hour cometh, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
5:25. Amen, amen, I say to you, that the hour is coming, and it is now, when the dead shall hear the voice of the Son of God; and those who hear it shall live.
5:25. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: О каких мертвых говорит здесь Христос? Нельзя иметь ввиду здесь мертвых духовно: уже особо торжественный тон, какой слышится здесь (Христос дважды повторяет выражение: истинно) заставляет нас ожидать здесь указания на что-то новое, необыкновенное, а не повторение мысли о духовном воскресении. Затем, то воскрешение мертвых по зову Христа, которое изображается здесь, имеет в контексте речи значение доказательства чрезвычайной власти, данной Христу Отцом. Но разве духовное воскресение, как событие внутренней жизни человека, может иметь значение такого доказательства? Таким образом, вероятнее всего предположить, что Христос, говоря, что оживление мертвых наступает и даже уже наступило, имел в виду те чудесные воскрешения мертвых, какие Он вскоре хотел совершить. Таково было воскрешение Лазаря (гл. 11) и другие подобные чудеса (Мф. 9:18-26, 11:5; Лк. 7:11-17). Что касается выражения: "услышав" (oi akousanteV), на которое ссылаются некоторые толкователи в доказательство своей мысли, будто Христос имел здесь в виду мертвых духовно, которые могут "слышать", то это выражение показывает только, что те мертвые, которых захочет призвать к жизни Христос, покорно последуют Его зову. И святой Иоанн Златоуст усматривает в упоминаемом здесь воскрешении мертвых предначинание того воскресения, которое будет иметь место перед страшным судом.
Adam Clarke: Commentary on the Bible - 1831
5:25: The dead shall hear the voice - Three kinds of death are mentioned in the Scriptures: natural, spiritual, and eternal.
The first consists in the separation of the body and soul. The second in the separation of God and the soul. The third in the separation of body and soul from God in the other world. Answerable to these three kinds of death, there is a threefold life: Natural life, which consists in the union of the soul and body. Spiritual life, which consists in the union of God and the soul, by faith and love. Eternal life, which consist in the communion of the body and soul with God, by holiness, in the realms of bliss.
Of the dead, our Lord says, the hour is coming, and now is, when they shall hear the voice of the Son of God, and live. The hour is coming, when all that sleep in the dust shall awake at the voice of the Son of man, and come to judgment: for he giveth life to the dead, Joh 5:21, Joh 5:28, Joh 5:29. Again, the hour is coming, when some of those who have died a natural death shall hear the voice of the Son of God and live again here. It is likely that our Lord had not as yet raised any from the dead; and he refers to those whom he intended to raise: see on Joh 5:21 (note). Lastly, the hour now is, when many who are dead in trespasses and sins, shall hear the voice (the word) of the Son of God, believe, and receive spiritual life through him.
Albert Barnes: Notes on the Bible - 1834
5:25: The hour - The time.
Is coming - Under the preaching of the gospel, as well as in the resurrection of the dead.
Now is - It is now taking place. Sinners were converted under his ministry and brought to spiritual life.
The dead - Either the dead in sins, or those that are in their graves. The words of the Saviour will apply to either. Language, in the Scriptures, is often so used as to describe two similar events. Thus the destruction of Jerusalem and the end of the world are described by Jesus in the same language, mat 24-25. The return of the Jews from Babylon, and the coming of the Messiah, and the spread of his gospel, are described in the same language by Isaiah, isa 40-61. Compare the notes at Isa 7:14. The renewal of the heart, and the raising of the dead at the judgment, are here also described in similar language, because they so far resemble each other that the same language will apply to both.
The voice of the Son of God - The voice is that by which we give command. Jesus raised up the dead by his command, or by his authority. When he did it he spoke, or commanded it to be done. Mar 5:41; "he took the damsel by the hand, and said, Talitha cumi." Luk 7:14; "and he came and touched the bier, and said, Young man, I say unto thee, Arise." Joh 11:43; "he cried with a loud voice, Lazarus, come forth." So it is by his command that those who are dead in sins are quickened or made alive, Joh 5:21. And so at the day of judgment the dead will be raised by his command or voice, though there is no reason to think that his voice will be audibly heard, Joh 5:28.
Shall live - Shall be restored to life."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: The hour: Joh 4:23, Joh 13:1, Joh 17:1
when: Joh 5:21, Joh 5:28; Luk 9:60, Luk 15:24, Luk 15:32; Rom 6:4; Eph 2:1, Eph 2:5, Eph 5:14; Col 2:13; Rev 3:1
Geneva 1599
5:25 (6) 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.
(6) We are all dead in sin and cannot be made alive by any other means, except by the word of Christ apprehended by faith.
John Gill
5:25 Verily, verily, I say unto you,.... With the same asseveration as before, and for the further illustration and confirmation of the same thing, occasioned by the last clause of the preceding verse, as well as improving upon the argument in Jn 5:21 for his equality with the Father, which he is still pursuing:
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; which may be understood either of a corporeal resurrection, and of some particular instances of it, which should shortly be; and of some persons who would be in the state of the dead, and to whom the voice of Christ would be attended with such power as to cause them to hear and live; as did Jairus's daughter upon his saying "Talitha Cumi", damsel arise, and the widow of Naim's son upon his saying, young man arise, and Lazarus, upon his calling to him, Lazarus come forth; and which is a full proof of his being equal to God that quickens the dead: or rather this is to be understood of a spiritual resurrection, and the rather, because this sense best agrees with the foregoing verse; and a corporeal resurrection is expressed in somewhat different words, and seems to be distinguished from this in Jn 5:28. And besides, the hour, or time of the resurrection of the above particular persons, was not strictly come; nor could they, with propriety, be said to be dead; to which may be added, that the phrase, "they that hear shall live", and none but them, best agrees with this sense: so then by the "dead" are meant such who are dead in trespasses and sins; who are separated from God, alienated from the life of God, and in whom the image of God is defaced; who are dead in all the powers and faculties of their souls, to that which is spiritually good; and are without spiritual breath, sense, feeling, and motion. And by "the voice" of Christ is intended his Gospel, which is a voice of love, grace, and mercy, of life and liberty, of peace, pardon, righteousness, and salvation by him; and which being attended with his power, is the means of quickening dead sinners; who may be said to hear it, when it comes not in word only, but in power, and works effectually in them; and is spirit and life, and the power of God unto salvation to them; when they receive it, understand, believe, and obey it: and such persons "shall live"; comfortably, pleasantly, and delightfully, a life of faith on Christ, a life of communion with him, and shall live eternally with him hereafter.
John Wesley
5:25 The dead shall hear the voice of the Son of God - So did Jairus's daughter, the widow's son, Lazarus.
Robert Jamieson, A. R. Fausset and David Brown
5:25 The hour cometh--in its whole fulness, at Pentecost.
and now is--in its beginnings.
the dead--the spiritually dead, as is clear from Jn 5:28. Here He rises from the calmer phrase "hearing his word" (Jn 5:24), to the grander expression, "hearing the voice of the Son of God," to signify that as it finds men in a dead condition, so it carries with it a resurrection-power.
shall live--in the sense of Jn 5:24.
5:265:26: Զի որպէս Հա՛յր ունի կեա՛նս յանձին իւրում, նո՛յնպէս ետ եւ Որդւո՛յ ունել կեա՛նս յանձին իւրում[1684]։ [1684] Ոմանք. Նոյնպէս եւ ետ Որդւոյ։
26. որովհետեւ, ինչպէս Հայրն ինքն իր մէջ կեանք ունի եւ կեանք է տալիս, նոյնպէս եւ Որդուն տուեց ինքն իր մէջ կեանք ունենալ եւ տալ:
26 Վասն զի ինչպէս Հայրը իր անձին մէջ կեանք ունի, այնպէս ալ Որդիին տուաւ, որ իր անձին մէջ կեանք ունենայ,
Զի որպէս Հայր ունի կեանս յանձին իւրում, նոյնպէս ետ եւ Որդւոյ ունել կեանս յանձին իւրում:

5:26: Զի որպէս Հա՛յր ունի կեա՛նս յանձին իւրում, նո՛յնպէս ետ եւ Որդւո՛յ ունել կեա՛նս յանձին իւրում[1684]։
[1684] Ոմանք. Նոյնպէս եւ ետ Որդւոյ։
26. որովհետեւ, ինչպէս Հայրն ինքն իր մէջ կեանք ունի եւ կեանք է տալիս, նոյնպէս եւ Որդուն տուեց ինքն իր մէջ կեանք ունենալ եւ տալ:
26 Վասն զի ինչպէս Հայրը իր անձին մէջ կեանք ունի, այնպէս ալ Որդիին տուաւ, որ իր անձին մէջ կեանք ունենայ,
zohrab-1805▾ eastern-1994▾ western am▾
5:2626: Ибо, как Отец имеет жизнь в Самом Себе, так и Сыну дал иметь жизнь в Самом Себе.
5:26  ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῶ, οὕτως καὶ τῶ υἱῶ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῶ·
5:26. ὥσπερ (As-very) γὰρ (therefore) ὁ (the-one) πατὴρ (a-Father) ἔχει (it-holdeth) ζωὴν (to-a-lifing) ἐν (in) ἑαυτῷ, (unto-self,"οὕτως (unto-the-one-this) καὶ (and) τῷ (unto-the-one) υἱῷ (unto-a-Son) ἔδωκεν (it-gave) ζωὴν (to-a-lifing) ἔχειν (to-hold) ἐν (in) ἑαυτῷ: (unto-self)
5:26. sicut enim Pater habet vitam in semet ipso sic dedit et Filio vitam habere in semet ipsoFor as the Father hath life in himself, so he hath given to the Son also to have life in himself.
26. For as the Father hath life in himself, even so gave he to the Son also to have life in himself:
5:26. For just as the Father has life in himself, so also has he granted to the Son to have life in himself.
5:26. For as the Father hath life in himself; so hath he given to the Son to have life in himself;
For as the Father hath life in himself; so hath he given to the Son to have life in himself:

26: Ибо, как Отец имеет жизнь в Самом Себе, так и Сыну дал иметь жизнь в Самом Себе.
5:26  ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῶ, οὕτως καὶ τῶ υἱῶ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῶ·
5:26. sicut enim Pater habet vitam in semet ipso sic dedit et Filio vitam habere in semet ipso
For as the Father hath life in himself, so he hath given to the Son also to have life in himself.
5:26. For just as the Father has life in himself, so also has he granted to the Son to have life in himself.
5:26. For as the Father hath life in himself; so hath he given to the Son to have life in himself;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: - 27: Чтобы показать, что в этом обещании - воскрешать мертвых в собственном смысле этого слова, нет и следа какого-либо самопревозношения и ошибочного расчета, Христос говорит, что Отец дал Ему иметь в Себе жизнь и производить суд. Что значит иметь жизнь в Самом Себе? Твари не могут существовать без помощи Бога. Без Его дыхания, их оживляющего и поддерживающего, они гибнут. Без пищи, какую им посылает Бог, они жить не могут (Пс. 103:27-30; Деян. 17:25-28). Только Бог в Своем бытии ничем не ограничен, ни от чего не зависит и, напротив, Сам, из безграничной полноты Своей жизни, может сообщать жизнь в безграничных размерах. Вот что значит "иметь жизнь в Самом Себе". Что касается Сына, то Он может делать по отношению к тварям то же самое, что и Отец, не причиняя этим никакого ущерба Себе (ср. 1:16), но Сын обладает такою полнотою жизни как даром, полученным от Отца (ср. ст. 19, 30). То же нужно сказать и о Его деятельности как Судии человечества: и она есть следствие полученной от Отца власти.

Потому что Он есть Сын Человеческий. Так как здесь (26-27: ст.) речь идет не только о суде, но и об оживлении, которое дано совершать Сыну, то рассматриваемые слова должны содержать в себе обоснование как судящей деятельности Христа, так и Его права воскрешать и оживлять. Таким обоснованием является указание на то, что Христос есть Сын Человеческий. Это выражение уже неоднократно встречалось в синоптических Евангелиях, встречалось оно и у Иоанна (1:51: и 3:14). Ясно из контекста речи, что в настоящем случае евангелист этим выражением хочет обозначить особое право, особое основание, в силу какого Сын явится Судьею людей. Странно было бы предположить, что Христос такое право Свое основывал только на том, что Он истинный человек и что поэтому Ему легко будет разбирать дела человеческие. С таким же правом могли выступить в качестве судей над человечеством и многие другие! Притом Новому Завету вообще чуждо употребление термина "сын человеческий" в смысле "человека". Если где и встречается замена понятия "человек" означенным термином, то только в местах, заимствованных из Ветхого Завета (Евр. 2:6; Откр. 1:13; 14:14). Поэтому правильнее полагать, что Христос употребил здесь термин "Сын человеческий", как обозначение Мессии, Царя устроенного Им Самим Царства Божия. Только в таком смысле и иудеи, слушатели Христа, могли понять это выражение.
Adam Clarke: Commentary on the Bible - 1831
5:26: Hath he given to the Son to have life, etc. - Here our Lord speaks of himself in his character of Messiah, or envoy of God.
Albert Barnes: Notes on the Bible - 1834
5:26: As the Father hath life - God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Act 14:15; "we preach unto you that ye should turn from these vanities (idols) 'unto the living God,'" Jos 3:10; Sa1 17:26; Jer 10:10. See also Isa 40:18-31.
In himself - This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Gen 2:7; God "breathed into his nostrils the breath of life, and man became a living soul" - that is, a living being. All other creatures derive their life from him. Psa 104:30, Psa 104:29; "thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust." But God is underived. He always existed as he is. Psa 90:2; "from everlasting to everlasting thou art God." He is unchangeably the same, Jam 1:17. It cannot be said that he is "self-existent," because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for "life." Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has "in himself" infinite sources of happiness, and no other being, no change in his universe can destroy that happiness.
So - In a manner like his. It corresponds to the first "as," implying that one is the same as the other; life in the one is the "same," and possessed in the same manner, as in the other.
Hath he given - This shows that the power or authority here spoken of was "given" or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as "Mediator." It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have "given" him this power prove that he was inferior in his nature or that his existence was derived. For:
1. It has reference merely "to office." As Mediator, he may be said to have been appointed by the Father.
2. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully "able" to do. So the Son, "as Mediator," is subject to the Father; yet this proves nothing about his nature.
To have life - That is, the right or authority of imparting life to others, whether dead in their graves or in their sins.
In himself - There is much that is remarkable in this expression. It is in Him as it is in God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ Act 3:6; Act 4:30; Act 16:18; but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mar 5:41; Luk 7:14; Joh 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation - equal in omnipotence to the Father, and the power of searching all hearts - equal in omniscience to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: hath life: Exo 3:14; Psa 36:9, Psa 90:2; Jer 10:10; Act 17:25; Ti1 1:17, Ti1 6:16
so hath: Joh 1:4, Joh 4:10, Joh 7:37, Joh 7:38, Joh 8:51, Joh 11:26, Joh 14:6, Joh 14:19, Joh 17:2, Joh 17:3; Co1 15:45; Col 3:3, Col 3:4; Jo1 1:1-3; Rev 7:17, Rev 21:6, Rev 22:1, Rev 22:17
John Gill
5:26 For as the Father hath life in himself,.... Is the living God, the fountain of life, and is the author of life to all living creatures; or rather has eternal life in his mind, his heart, his counsel, and his covenant, and in his hands, for all his chosen ones, which seems to he the peculiar sense here:
so hath he given to the Son to have life in himself; he hath not only made the purpose of it in him, and given the promise of it to him; but even eternal life itself, he has put into his hands, and secured it in him for them, 1Jn 5:11, to give it to as many as he has given him: and he does give it to all his sheep, so that not one of them shall perish; which shows that he and his Father are one, though not in person, yet as in affection, will and power, so in nature and essence. The Son has life in himself, essentially, originally, and inderivatively as the Father has, being equally the living God, the fountain of life, and donor of it, as he; and therefore this is not a life which he gives, or communicates to him; but eternal life is what the one gives, and the other receives, according to the economy of salvation settled between them: and hence it is, that all that hear Christ's voice spiritually shall live eternally; for these words are a reason of the former, and confirm the truth of them, as well as show the equality of the Son with the Father, in that he is equal to such a trust, as to have eternal life committed to him.
John Wesley
5:26 He hath given to the Son - By eternal generation, to have life in himself - Absolute, independent.
Robert Jamieson, A. R. Fausset and David Brown
5:26 given to the Son, &c.--Does this refer to the essential life of the Son before all time (Jn 1:4) (as most of the Fathers, and OLSHAUSEN, STIER, ALFORD, &c., among the moderns), or to the purpose of God that this essential life should reside in the Person of the Incarnate Son, and be manifested thus to the world? [CALVIN, LUCKE, LUTHARDT, &c.] The question is as difficult as the subject is high. But as all that Christ says of His essential relation to the Father is intended to explain and exalt His mediatorial functions, so the one seems in our Lord's own mind and language mainly the starting-point of the other.
5:275:27: Եւ իշխանութի՛ւն ետ նմա դատաստա՛ն առնել. եւ զի Որդի մարդոյ է,
27. Եւ նրան իշխանութիւն տուեց դատաստան անելու, քանի որ մարդու Որդի է.
27 Եւ դատաստան ընելու իշխանութիւն ալ տուաւ անոր, քանզի անիկա Որդի մարդոյ է։
եւ իշխանութիւն ետ նմա դատաստան առնել, եւ զի Որդի մարդոյ է:

5:27: Եւ իշխանութի՛ւն ետ նմա դատաստա՛ն առնել. եւ զի Որդի մարդոյ է,
27. Եւ նրան իշխանութիւն տուեց դատաստան անելու, քանի որ մարդու Որդի է.
27 Եւ դատաստան ընելու իշխանութիւն ալ տուաւ անոր, քանզի անիկա Որդի մարդոյ է։
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5:2727: И дал Ему власть производить и суд, потому что Он есть Сын Человеческий.
5:27  καὶ ἐξουσίαν ἔδωκεν αὐτῶ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν.
5:27. καὶ (and) ἐξουσίαν (to-a-being-out-unto) ἔδωκεν (it-gave) αὐτῷ (unto-it) κρίσιν (to-a-separating) ποιεῖν, (to-do-unto,"ὅτι (to-which-a-one) υἱὸς (a-Son) ἀνθρώπου (of-a-mankind) ἐστίν. (it-be)
5:27. et potestatem dedit ei et iudicium facere quia Filius hominis estAnd he hath given him power to do judgment, because he is the Son of man.
27. and he gave him authority to execute judgment, because he is the Son of man.
5:27. And he has given him the authority to accomplish judgment. For he is the Son of man.
5:27. And hath given him authority to execute judgment also, because he is the Son of man.
And hath given him authority to execute judgment also, because he is the Son of man:

27: И дал Ему власть производить и суд, потому что Он есть Сын Человеческий.
5:27  καὶ ἐξουσίαν ἔδωκεν αὐτῶ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν.
5:27. et potestatem dedit ei et iudicium facere quia Filius hominis est
And he hath given him power to do judgment, because he is the Son of man.
5:27. And he has given him the authority to accomplish judgment. For he is the Son of man.
5:27. And hath given him authority to execute judgment also, because he is the Son of man.
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Adam Clarke: Commentary on the Bible - 1831
5:27: Because he is the Son of man - Because he is the Messiah; for in this sense the phrase, Son of man, is often to be understood. But some join this to the next verse thus: - Marvel not at this, because he is the Son of man.
Albert Barnes: Notes on the Bible - 1834
5:27: Hath given him authority - Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father, Act 17:31. The word "authority" here (commonly rendered "power") implies all that is necessary to execute judgment - all the physical power to raise the dead, and to investigate the actions and thoughts of the life; and all the "moral right" or authority to sit in judgment on the creatures of God, and to pronounce their doom.
To execute judgment - To do judgment - that is, to judge. He has appointment to "do justice;" to see that the universe suffers no wrong, either by the escape of the guilty or by the punishment of the innocent.
Because be is the Son of man - The phrase "Son of man" here seems to be used in the sense of "because he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union with man and his interest in man. See the notes at Mat 8:19-20. It is to be remarked here that the word "son" does not have the article before it in the original: Because he is A son of man - that is, because he is a man. It would seem from this that there is a propriety that one in our nature should judge us. What this propriety is we do not certainly know. It may be:
1. Because one who has experienced our infirmities, and who possesses our nature, may be supposed by those "who are judged" to be better qualified than one in a different nature.
2. Because he is to decide between "man" and "God," and it is proper that our feelings, and nature, and views should be represented in the judge, as well as those of God.
3. Because Jesus has all the feelings of compassion we could ask - all the benevolence we could desire in a judge; because he has ShowN his disposition to defend us by giving his life, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being.
Some have supposed that the expression "Son of man" here means the same as "Messiah" (see Dan 7:13-14), and that the meaning is that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: "Marvel not because I am a man, or because this great work is committed to a man apparently in humble life. You shall see greater things than these." Thus, the Syriac version reads it, and Chrysostom, Theophylact, and some others among the fathers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: hath: Joh 5:22; Psa 2:6-9, Psa 110:1, Psa 110:2, Psa 110:6; Act 10:42, Act 17:31; Co1 15:25; Eph 1:20-23; Pe1 3:22
because: Dan 7:13, Dan 7:14; Phi 2:7-11; Heb 2:7-9
the Son: This appears to be a direct reference to Dan 7:13, which the Jews interpret of the Messiah.
Geneva 1599
5:27 And hath given him (i) authority to execute judgment also, because he is (k) the Son of man.
(i) That is, high and sovereign power to rule and govern all things, in so much that he has power over life and death.
(k) That is, he will not only judge the world as he is God, but also as he is man, he received this from his Father, to be judge of the world.
John Gill
5:27 And hath given him authority to execute judgment also,.... Both in his church and kingdom, in the present state of things, and at the last day, when all shall stand before his judgment seat: and that
because he is the son of man; truly and properly man; because though he was in the form of God, and equal to him, yet became man, and was in the form of a servant: and so reads the Ethiopic version, "because the Son of God is the son of man"; and therefore the authority of executing judgment, according to the council and covenant of peace, is committed to him; or that men might have a visible judge, or be judged by one in their own nature: agreeably the Persic version renders it, "because the Son himself is he who judges the sons of men"; or rather because he is that son of man spoken of in prophecy, especially in Dan 7:13; by whom is meant the Messiah, as the Jews themselves allow (f), and who was not a mere man, but the man God's fellow; and so being omniscient and omnipotent, was equal to such a work, which otherwise he would not have been; See Gill on Jn 5:22. The Syriac version joins this clause to the beginning of Jn 5:28, and reads it thus, "because he is the son of man, marvel not at this"; let this be no obstruction to your faith of his quickening the dead, and having authority to execute judgment on all; since, though the son of man, he is not a mere man, but God over all, as what is next ascribed to him manifestly shows.
(f) Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Jarchi & Saadiah Gaon in Dan. vii. 13. & R. Jeshuah in Aben Ezra in ib.
John Wesley
5:27 Because he is the Son of man - He is appointed to judge mankind because he was made man.
Robert Jamieson, A. R. Fausset and David Brown
5:27 because he is the Son of man--This seems to confirm the last remark, that what Christ had properly in view was the indwelling of the Son's essential life in humanity as the great theater and medium of divine display, in both the great departments of His work--life-giving and judgment. The appointment of a Judge in our own nature is one of the most beautiful arrangements of divine wisdom in redemption.
5:285:28: ընդ այն զի՞ զարմանայք, զի եկեսցէ ժամանակ՝ յորում ամենեքին որ ՚ի գերեզմանս կայցեն, լուիցե՛ն ձայնի նորա,
28. դրա վրայ ինչո՞ւ էք զարմանում, որովհետեւ կը գայ ժամանակ, երբ բոլոր նրանք, որ գերեզմաններում են, կը լսեն նրա ձայնը
28 Ասոր վրայ մի՛ զարմանաք. վասն զի ժամանակ պիտի գայ՝ երբ բոլոր գերեզմաններուն մէջ եղողները անոր ձայնը պիտի լսեն,
Ընդ այն [25]զի՞ զարմանայք, զի եկեսցէ ժամանակ յորում ամենեքին որ ի գերեզմանս կայցեն` լուիցեն ձայնի նորա:

5:28: ընդ այն զի՞ զարմանայք, զի եկեսցէ ժամանակ՝ յորում ամենեքին որ ՚ի գերեզմանս կայցեն, լուիցե՛ն ձայնի նորա,
28. դրա վրայ ինչո՞ւ էք զարմանում, որովհետեւ կը գայ ժամանակ, երբ բոլոր նրանք, որ գերեզմաններում են, կը լսեն նրա ձայնը
28 Ասոր վրայ մի՛ զարմանաք. վասն զի ժամանակ պիտի գայ՝ երբ բոլոր գերեզմաններուն մէջ եղողները անոր ձայնը պիտի լսեն,
zohrab-1805▾ eastern-1994▾ western am▾
5:2828: Не дивитесь сему; ибо наступает время, в которое все, находящиеся в гробах, услышат глас Сына Божия;
5:28  μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ
5:28. μὴ (Lest) θαυμάζετε (ye-should-marvel-to) τοῦτο, (to-the-one-this,"ὅτι (to-which-a-one) ἔρχεται ( it-cometh ,"ὥρα (an-hour,"ἐν (in) ᾗ (unto-which) πάντες ( all ) οἱ (the-ones) ἐν (in) τοῖς (unto-the-ones) μνημείοις (unto-rememberlets-of) ἀκούσουσιν (they-shall-hear) τῆς (of-the-one) φωνῆς (of-a-sound) αὐτοῦ (of-it)
5:28. nolite mirari hoc quia venit hora in qua omnes qui in monumentis sunt audient vocem eiusWonder not at this: for the hour cometh wherein all that are in the graves shall hear the voice of the Son of God.
28. Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice,
5:28. Do not be amazed at this. For the hour is coming in which all who are in the grave shall hear the voice of the Son of God.
5:28. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice:

28: Не дивитесь сему; ибо наступает время, в которое все, находящиеся в гробах, услышат глас Сына Божия;
5:28  μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ
5:28. nolite mirari hoc quia venit hora in qua omnes qui in monumentis sunt audient vocem eius
Wonder not at this: for the hour cometh wherein all that are in the graves shall hear the voice of the Son of God.
5:28. Do not be amazed at this. For the hour is coming in which all who are in the grave shall hear the voice of the Son of God.
5:28. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Не дивитесь сему, т. е. тому, что сказано выше (ст. 19-27). Очевидно, что слушатели Христа не доверяли Его словам о Его Мессианском достоинстве.

Все, находящиеся во гробах.. . По сравнению с тем, что выше сказано о власти, какую имеет Христос над умершими, здесь есть нечто новое. Именно Христос говорит, что по Его зову или велению воскреснут все мертвые, в том числе и те иудеи, которые теперь слушают речь Христа и со временем умрут. Затем Христос указывает на то, что участь воскресших будет не одинакова: только те, которые при жизни делали добро, получат по воскресении действительную, вечную жизнь, злые же люди подвергнутся осуждению, которое представляет собою противоположность жизни (ср. ст. 24).

Кто, однако, здесь разумеется под "творившими добро" или под добродетельными людьми? Некоторые (напр., еп. Михаил) видят здесь обозначение совокупности людей, уверовавших во Христа. Но раз Господь является здесь Судьей всех людей, живших во все времена, то приговор относительно них не может быть основан на том, имели ли они веру во Христа: большинство из них, конечно, и не слыхало о Христе. Правильнее предположить, что они будут судимы на основании прирожденного всякому человеку нравственного закона, который, впрочем, по существу своему совпадает с тем, чему учил закон Богооткровенный (ср. Рим. 2:12-16).

Слушатели Христа из Его слов должны были заключить, что от того или другого их отношения ко Христу - Судии всех людей - зависит и их собственное спасение.
Adam Clarke: Commentary on the Bible - 1831
5:28: Marvel not at this - I think it quite necessary to follow here, as noted above, the punctuation of both the Syriac, the Armenian, Chrysostom, Damascenus, Theophylact, Euthymius, and others; which is found also in some very good MSS. Theophylact says that the common method of reading this, which he highly objects to, was the invention of Paul of Samosata. In Joh 5:26, Joh 5:27, our Lord, speaking of himself as envoy of God, said, the Father had given him to have life in himself, so that, like any of the ancient prophets, he could vivify others; and that he had given him authority to execute judgment, probably referring to that judgment which he was shortly to execute on this unbelieving nation, and apparently in direct reference to Dan 7:13, Behold one like the Son of man came with the clouds, etc., a place which the Jews expound of the promised Messiah. In this verse he anticipates an objection, as if they had said: "This cannot be: thou art a man - thou wast born among us." Our Lord answers: Don't marvel at this, Because I am a man - for greater things than these shall be done by me: he who now addresses you, though disguised under the form of a man, shall appear in the great day to be the Judge of quick and dead: by his almighty power, he shall raise all the dead; and, by his unerring wisdom and justice, shall adjudge the wicked to hell, and the righteous to heaven. The first sense, however, of this passage, appears to some the most probable; though they both amount nearly to the same meaning.
Albert Barnes: Notes on the Bible - 1834
5:28: Marvel not - Do not wonder or be astonished at this.
The hour is coming - The "time" is approaching or will be.
All that are in the graves - All the dead, of every age and nation. They are described as "in the graves." Though many have turned to their native dust and perished from human view, yet God sees them, and can regather their remains and raise them up to life. The phrase "all that are in the graves" does not prove that the same particles of matter will be raised up, but it is equivalent to saying "all the dead." See the notes at Co1 15:35-38.
Shall hear his voice - He will restore them to life, and command them to appear before him. This is a most sublime description, and this will be a wonderful display of almighty power. None but God can "see" all the dead, none but he could remould their frames, and none else could command them to return to life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: Marvel: Joh 5:20, Joh 3:7; Act 3:12
for: Joh 6:39, Joh 6:40, Joh 11:25; Job 19:25, Job 19:26; Isa 26:19; Eze 37:1-10; Hos 13:14; Co1 15:22, Co1 15:42-54; Phi 3:21; Th1 4:14-17; Rev 20:12
Geneva 1599
5:28 (7) Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
(7) All will eventually appear before the judgment seat of Christ to be judged.
John Gill
5:28 Marvel not at this,.... Either at the cure of the man that had been diseased thirty and eight years, as some think; or at the Son of God being also the son of man, as the Syriac version suggests; or rather at the dead hearing the voice of the Son of God, and living upon it; and at his having authority to execute judgment upon all, to govern and defend his own church and people, and in the last day acquit them, and to take vengeance on his and their enemies, both now and hereafter:
for the hour is coming, in which all that are in their graves shall hear his voice. This respects the general resurrection; for there will be a resurrection both of the just and unjust, of all that are in their graves; and though all that are dead are not in graves, or interred in the earth, as some are in the sea; yet, because the greater part are in graves, this phrase is chosen to express the universality of the resurrection: and this is also a proof of the resurrection of the same body; for what else are in the graves but bodies? and what else can come forth from them but the same bodies? and the time is hastening on when these bodies shall be quickened, and hear the voice of the Son of God; which whether the same with the voice of the archangel in Th1 4:16; and whether an articulate voice, or a violent clap of thunder, which is the voice of God, or only the exertion of Christ's mighty power is intended, is not easy to determine, and may be needless to inquire. Certain it is, that this voice of Christ will be attended with almighty power, as the effect following upon it will show. The Jews observe (g), that
"there are three things which do not come into the world but "by voices"; there is the voice of a living creature, as it is written, Gen 3:16, "in sorrow thou shalt bring forth children", and as it is written, Gen 30:22, "and God hearkened to her"; and there is the voice of rains, as it is written, 3Kings 18:41, "for there is a voice of abundance of rain", and it is written, Ps 29:3, "the voice of the Lord is upon the waters"; and , "there is the voice of the resurrection of the dead", as it is written, Is 40:3, "the voice of him that crieth in the wilderness";''
but that was the voice of John the Baptist. It will be the voice of the Son of God that will quicken and raise the dead.
(g) Zohar in Gen. fol. 70. 4.
John Wesley
5:28 The time is coming - When not two or three, but all shall rise.
Robert Jamieson, A. R. Fausset and David Brown
5:28 Marvel not at this--this committal of all judgment to the Son of man.
for the hour is coming--He adds not in this case (as in Jn 5:25), "and now is," because this was not to be till the close of the whole dispensation of mercy.
5:295:29: եւ եկեսցե՛ն արտաքս. որոց զբարիս գործեալ իցէ՝ ՚ի յարութի՛ւն կենաց, եւ որոց զչա՛ր արարեալ իցէ՝ ՚ի յարութիւն դատաստանաց[1685]։ [1685] Ոմանք. Որոց բարիս... յարութիւն...արարեալ է։ ՚Ի բազումս պակասի. Արարեալ իցէ՝ ՚ի յար՛՛։
29. եւ դուրս կը գան. ովքեր բարի գործեր են արել՝ կեանքի յարութեան համար, իսկ ովքեր չար գործեր են արել՝ դատաստանի յարութեան համար:
29 Ու դուրս պիտի գան։ Անոնք որ բարի գործեր են՝ կեանքի յարութեան համար եւ անոնք որ չար գործեր են՝ դատապարտութեան յարութեան համար»։
եւ եկեսցեն արտաքս. որոց զբարիս գործեալ իցէ` ի յարութիւն կենաց. եւ որոց զչար արարեալ` ի յարութիւն դատաստանաց:

5:29: եւ եկեսցե՛ն արտաքս. որոց զբարիս գործեալ իցէ՝ ՚ի յարութի՛ւն կենաց, եւ որոց զչա՛ր արարեալ իցէ՝ ՚ի յարութիւն դատաստանաց[1685]։
[1685] Ոմանք. Որոց բարիս... յարութիւն...արարեալ է։ ՚Ի բազումս պակասի. Արարեալ իցէ՝ ՚ի յար՛՛։
29. եւ դուրս կը գան. ովքեր բարի գործեր են արել՝ կեանքի յարութեան համար, իսկ ովքեր չար գործեր են արել՝ դատաստանի յարութեան համար:
29 Ու դուրս պիտի գան։ Անոնք որ բարի գործեր են՝ կեանքի յարութեան համար եւ անոնք որ չար գործեր են՝ դատապարտութեան յարութեան համար»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2929: и изыдут творившие добро в воскресение жизни, а делавшие зло--в воскресение осуждения.
5:29  καὶ ἐκπορεύσονται, οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως.
5:29. καὶ (and) ἐκπορεύσονται ( they-shall-traverse-out-of ,"οἱ (the-ones) τὰ (to-the-ones) ἀγαθὰ ( to-good ) ποιήσαντες ( having-done-unto ,"εἰς (into) ἀνάστασιν (to-a-standing-up) ζωῆς, (of-a-lifing,"οἱ (the-ones) τὰ (to-the-ones) φαῦλα ( to-pettied ) πράξαντες ( having-practiced ) εἰς (into) ἀνάστασιν (to-a-standing-up) κρίσεως. (of-a-separating)
5:29. et procedent qui bona fecerunt in resurrectionem vitae qui vero mala egerunt in resurrectionem iudiciiAnd they that have done good things shall come forth unto the resurrection of life: but they that have done evil, unto the resurrection of judgment.
29. And shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment.
5:29. And those who have done good shall go forth to the resurrection of life. Yet truly, those who have done evil shall go to the resurrection of judgment.
5:29. 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.
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:

29: и изыдут творившие добро в воскресение жизни, а делавшие зло--в воскресение осуждения.
5:29  καὶ ἐκπορεύσονται, οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως.
5:29. et procedent qui bona fecerunt in resurrectionem vitae qui vero mala egerunt in resurrectionem iudicii
And they that have done good things shall come forth unto the resurrection of life: but they that have done evil, unto the resurrection of judgment.
5:29. And those who have done good shall go forth to the resurrection of life. Yet truly, those who have done evil shall go to the resurrection of judgment.
5:29. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:29: Shall come forth - Shall come out of their graves. This was the language which he used when he raised up Lazarus, Joh 11:43-44.
They that have done good - That is, they who are righteous, or they who have by their good works "shown" that they were the friends of Christ. See Mat 25:34-36.
Resurrection of life - Religion is often called life, and everlasting life. See the notes at Joh 5:24. In the resurrection the righteous will be raised up to the full enjoyment and perpetual security of that life. It is also called the resurrection of life, because there shall be no more "death," Rev 21:4. The enjoyment of God himself and of his works; of the society of the angels and of the redeemed; freedom from sickness, and sin, and dying, will constitute the life of the just in the resurrection. The resurrection is also called the resurrection of the just Luk 14:14, and the first resurrection, Rev 20:5-6.
The resurrection of damnation - The word "damnation" means the sentence passed on one by a judge - judgment or condemnation. The word, as we use it, applies only to the judgment pronounced by God on the wicked; but this is not its meaning always in the Bible. Here it has, however, that meaning. Those who have done evil will be raised up "to be condemned or damned." This will be the object in raising them up - this the sole design. It is elsewhere said that they shall then be condemned to everlasting punishment Mat 25:46, and that they shall be punished with everlasting destruction Th2 1:8-9; and it is said of the unjust that they are reserved unto the day of judgment to be punished, Pe2 2:9. That this refers to the future judgment - to the resurrection then, and not to anything that takes place in this life - is clear from the following considerations:
1. Jesus had just spoken of what would be done in this life - of the power of the gospel, Joh 5:25. He adds here that something still more wonderful - something beyond this - would take place. "All that are in the graves" shall hear his voice.
2. He speaks of those who are in their graves, evidently referring to the dead. Sinners are sometimes said to be dead in sin, but sinners are not said to be "in a grave." This is applied in the Scriptures only to those who are deceased.
3. The language used here of the "righteous" cannot be applied to anything in this life. When God converts men, it is not because they "have been good."
4. Nor is the language employed of the evil applicable to anything here. In what condition among men can it be said, with any appearance of sense, that they are brought forth from their graves to the resurrection of damnation? The doctrine of those Universalists who hold that all people will be saved immediately at death, therefore, cannot be true. This passage proves that at the day of judgment the wicked will be condemned. Let it be added that if "then" condemned they will be lost foRev_er. Thus, in Mat 25:46, it is said to be "everlasting" punishment; Th2 1:8-9, it is called "everlasting" destruction. There is no account of redemption in hell - no Saviour, no Holy Spirit, no offer of mercy there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: come: Dan 12:2, Dan 12:3; mat 25:31-46; Act 24:15
done good: Luk 14:14; Rom 2:6-10; Gal 6:8-10; Ti1 6:18; Heb 13:16; Pe1 3:11
Geneva 1599
5:29 (8) And shall come (l) forth; they that have done good, unto the (m) resurrection of life; and they that have done evil, unto the resurrection of damnation.
(8) Faith and infidelity will be judged by their fruits.
(l) From their graves.
(m) To that resurrection which has everlasting life following it: against which is set the resurrection of condemnation, that is, which is followed by condemnation.
John Gill
5:29 And shall come forth,.... Out of their graves, as Lazarus came forth from his at the word of command, and as the bodies of the saints did after the resurrection of Christ, when their graves were opened:
they that have done good; which none of Adam's posterity naturally do, or can do of themselves: such are designed here who believe in Christ, which to do is the work of God, and the greatest and best of worlds; and without which it is impossible to please God in any; and indeed, whatever is not of faith is sin, and cannot be a good work: a good work is that which is done according to the will of God, from love to him, in faith, and with a view to his glory; and those that do such works shall come forth
unto the resurrection of life; that is, unto everlasting life, glory, and happiness; this is the first and better resurrection; and those that have part in it, over them the second death shall have no power. All shall rise to life, to an immortal life, so as never to die more; yet only good men shall rise to enjoy an happy and glorious life; which will lie in communion with God, angels, and saints, and in conformity to Christ, and in the everlasting vision of him:
and they that have done evil; who give up themselves to work wickedness; whose continual employment, and the business, series, and course of whose lives it is to commit sin; who are slaves unto it, and vassals of it, and are properly workers of iniquity; otherwise there is no man but what does that which is evil, and that daily: these shall come forth
unto the resurrection of damnation; that is, to everlasting damnation, shame, and reproach; they shall be condemned by the Judge of the whole earth, and shall be pronounced cursed; and shall be ordered to go into everlasting fire, and shall go into everlasting punishment; which will be a punishment both of loss and sense: they will lose, or be deprived of, the presence of God, and feel his wrath in their consciences. All will rise, but with a difference; the dead in Christ will rise first, in the morning of the resurrection, in the beginning of the thousand years, and therefore are here mentioned first; the rest the wicked, will not rise until the evening of that day, till the thousand years are ended, and therefore are spoken of last. The former will rise by virtue of union to Christ, the other by his power, and both at hearing his voice; the saints will rise with bodies glorious, powerful, and spiritual; and wicked men, though with bodies immortal, yet vile, and dishonourable: the one will rise to a life of joy and happiness that will last for ever, and which will be properly life; the other, though they will rise and live for ever, yet in misery and woe, and which will be the second, or eternal death; see a like distinction in Dan 12:2, to which there seems to be some, reference here. And he at whose voice all this shall be, must be equal to God.
John Wesley
5:29 The resurrection of life - That resurrection which leads to life everlasting.
Robert Jamieson, A. R. Fausset and David Brown
5:29 resurrection of life--that is, to life everlasting (Mt 25:46).
of damnation--It would have been harsh to say "the resurrection of death," though that is meant, for sinners rise from death to death [BENGEL]. The resurrection of both classes is an exercise of sovereign authority; but in the one case it is an act of grace, in the other of justice. (Compare Dan 12:2, from which the language is taken). How awfully grand are these unfoldings of His dignity and authority from the mouth of Christ Himself! And they are all in the third person; in what follows He resumes the first person.
5:305:30: Ո՛չ կարեմ ես յանձնէ առնել՝ եւ ո՛չինչ. այլ որպէս լսե՛մ՝ դատիմ, եւ դատաստանն իմ արդա՛ր է. զի ո՛չ խնդրեմ զկամս իմ, այլ զկա՛մս այնորիկ՝ որ առաքեացն զիս[1686]։ դբ [1686] Ոմանք. Առնել ՚ի յանձնէ... որպէս լսեմն, դա՛՛։
30. Ես ինքս ինձնից ոչինչ անել չեմ կարող, այլ, ինչպէս լսում եմ Հօրից՝ դատում եմ, եւ իմ դատաստանը արդար է, որովհետեւ ոչ թէ իմ կամքն եմ որոնում, այլ նրա կամքը, ով ինձ առաքեց»:
30 «Ես ինքնիրմէս բան մը չեմ կրնար ընել. ինչպէս կը լսեմ, այնպէս կը դատեմ եւ իմ դատաստանս արդար է, վասն զի ես իմ կամքս չեմ փնտռեր, հապա անոր* կամքը որ զիս ղրկեց։
Ոչ կարեմ ես յանձնէ առնել եւ ոչ ինչ. այլ որպէս լսեմ, դատիմ, եւ դատաստանն իմ արդար է. զի ոչ խնդրեմ զկամս իմ, այլ զկամս այնորիկ որ առաքեացն զիս:

5:30: Ո՛չ կարեմ ես յանձնէ առնել՝ եւ ո՛չինչ. այլ որպէս լսե՛մ՝ դատիմ, եւ դատաստանն իմ արդա՛ր է. զի ո՛չ խնդրեմ զկամս իմ, այլ զկա՛մս այնորիկ՝ որ առաքեացն զիս[1686]։ դբ
[1686] Ոմանք. Առնել ՚ի յանձնէ... որպէս լսեմն, դա՛՛։
30. Ես ինքս ինձնից ոչինչ անել չեմ կարող, այլ, ինչպէս լսում եմ Հօրից՝ դատում եմ, եւ իմ դատաստանը արդար է, որովհետեւ ոչ թէ իմ կամքն եմ որոնում, այլ նրա կամքը, ով ինձ առաքեց»:
30 «Ես ինքնիրմէս բան մը չեմ կրնար ընել. ինչպէս կը լսեմ, այնպէս կը դատեմ եւ իմ դատաստանս արդար է, վասն զի ես իմ կամքս չեմ փնտռեր, հապա անոր* կամքը որ զիս ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:3030: Я ничего не могу творить Сам от Себя. Как слышу, так и сужу, и суд Мой праведен; ибо не ищу Моей воли, но воли пославшего Меня Отца.
5:30  οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾽ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. _
5:30. Οὐ (Not) δύναμαι ( I-able ,"ἐγὼ (I,"ποιεῖν (to-do-unto) ἀπ' (off) ἐμαυτοῦ (of-myself) οὐδέν: (to-not-moreover-one) καθὼς (down-as) ἀκούω (I-hear) κρίνω, (I-separate,"καὶ (and) ἡ (the-one) κρίσις (a-separating) ἡ (the-one) ἐμὴ (mine) δικαία (course-belonged) ἐστίν, (it-be,"ὅτι (to-which-a-one) οὐ (not) ζητῶ (I-seek-unto) τὸ (to-the-one) θέλημα (to-a-determining-to) τὸ (to-the-one) ἐμὸν (to-mine,"ἀλλὰ (other) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) πέμψαντός (of-having-dispatched) με. (to-me)
5:30. non possum ego a me ipso facere quicquam sicut audio iudico et iudicium meum iustum est quia non quaero voluntatem meam sed voluntatem eius qui misit meI cannot of myself do any thing. As I hear, so I judge. And my judgment is just: because I seek not my own will. but the will of him that sent me.
30. I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me.
5:30. I am not able to do anything of myself. As I hear, so do I judge. And my judgment is just. For I do not seek my own will, but the will of him who sent me.
5:30. 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.
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:

30: Я ничего не могу творить Сам от Себя. Как слышу, так и сужу, и суд Мой праведен; ибо не ищу Моей воли, но воли пославшего Меня Отца.
5:30  οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾽ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. _
5:30. non possum ego a me ipso facere quicquam sicut audio iudico et iudicium meum iustum est quia non quaero voluntatem meam sed voluntatem eius qui misit me
I cannot of myself do any thing. As I hear, so I judge. And my judgment is just: because I seek not my own will. but the will of him that sent me.
5:30. I am not able to do anything of myself. As I hear, so do I judge. And my judgment is just. For I do not seek my own will, but the will of him who sent me.
5:30. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Так как Христос признает Себя зависимым в Своей земной деятельности от Отца, то, значит, суд, какой Он будет производить, явится вполне правильным. Он судит согласно тому, что слышит от Отца, с Которым пребывает в постоянном теснейшем общении. В этом суде Он только исполняет волю Отца.

Сужу. Хотя Христос выступит как Судья мира только в конце времен (ст. 22, 27, 29), однако Он говорит о суде Своем, как о событии настоящего времени, так как в известном отношении (ср. ст. 25) Его судящая деятельность проявляется уже и теперь, в Его отношении к иудеям (ср. 3:19; 7:18, 26).
Adam Clarke: Commentary on the Bible - 1831
5:30: I can of mine own self do nothing - Because of my intimate union with God. See on Joh 5:19 (note).
I week not mine own will - I do not, I cannot attempt to do any thing without God. This, that is, the Son of man, the human nature which is the temple of my Divinity, Joh 1:14, is perfectly subject to the Deity that dwells in it. In this respect our blessed Lord is the perfect pattern of all his followers. In every thing their wills should submit to the will of their heavenly Father. Nothing is more common than to hear people say, I will do it because I choose. He who has no better reason to give for his conduct than his own will shall in the end have the same reason to give for his eternal destruction. "I followed my own will, in opposition to the will of God, and now I am plunged in the lake that burneth with fire and brimstone." Reader, God hath sent thee also to do his will: his will is that thou shouldst abandon thy sins, and believe in the Lord Jesus. Hast thou yet done it?
Albert Barnes: Notes on the Bible - 1834
5:30: Of mine own self - See Joh 5:19. The Messiah, the Mediator, does nothing without the concurrence and the authority of God. Such is the nature of the union subsisting between them, that he does nothing independently of God. Whatever he does, he does according to the will of God.
As I hear I judge - To "hear" expresses the condition of one who is commissioned or instructed. Thus Joh 8:26, "I speak to the world those things which I have "heard" of him;" Joh 8:28, "As the Father hath taught me, I speak those things." Jesus here represents himself as commissioned, taught, or sent of God. When he says, "as I 'hear,'" he refers to those things which the Father had "showed" him Joh 5:20 - that is, he came to communicate the will of God; to show to man what God wished man to know.
I judge - I determine or decide. This was true respecting the institutions and doctrines of religion, and it will be true respecting the sentence which he will pass on mankind at the day of judgment. He will decide their destiny according to what the Father wills and wishes - that is, according to justice.
Because I seek ... - This does not imply that his own judgment would be wrong if he sought his own will, but that he had no "private" ends, no selfish views, no improper bias. He came not to aggrandize himself, or to promote his own views, but he came to do the will of God. Of course his decision would be impartial and unbiased, and there is every security that it will be according to truth. See Luk 22:42, where he gave a memorable instance, in the agony of the garden, of his submission to his Father's will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: can: Joh 5:19, Joh 8:28, Joh 8:42, Joh 14:10
I judge: Joh 8:15, Joh 8:16; Gen 18:25; Psa 96:13; Isa 11:3, Isa 11:4; Rom 2:2, Rom 2:5
because: Joh 4:34, Joh 6:38, Joh 8:50, Joh 17:4, Joh 18:11; Psa 40:7, Psa 40:8; Mat 26:39; Rom 15:3; Hos 10:7-10
Geneva 1599
5:30 (9) I can (n) of mine own self do nothing: (o) 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.
(9) The Father is the author and approver of all things which Christ does.
(n) See above in (Jn 5:22).
(o) As my Father directs me, who dwells in me.
John Gill
5:30 I can of mine own self do nothing,.... This is the conclusion of the matter, the winding up of the several arguments concerning the Son's equality to the Father, and the application of the whole to Christ. He had before been chiefly speaking of the Son, in relation to the Father, as if he was a third person; but now he applies what he had said of the Son to himself: and it is as if he had said, I am the Son that can do nothing separate from the Father, and contrary to his will, but do all things in conjunction with him; who sees all that he does, by being in him, and co-operating with him, and do the selfsame. I am the Son to whom the Father shows, and by whom he does, all he does; and to whom he will show, and by whom he will do, as a co-efficient with him, greater works than what, as yet, he has done: I am the Son that quickens whom he pleases, and to whom all judgment is committed, and have the same honour the Father has: I am he that quickens dead sinners now, and will raise all the dead at the last day; and have authority to execute judgment on all mankind: and,
as I hear, I judge; not as he hears men, or, according to the evidence men will give one of another; for it is denied of him, that he will proceed in judgment in this manner, Is 11:3, but as he hears his Father; for being in his bosom, and one with him, as he sees, and knows all he does, his whole plan of operations, and acts according to them; so he hears, knows, and is perfectly acquainted with all his counsels, purposes, and rules of judgment, and never deviates from them. Hearing here signifies perfect knowledge, and understanding of a cause; and so it is used in the Jewish writings, in matters of difficulty, that come before a court of judicature (h):
"there were three courts of judicature; one that sat at the gate of the mountain of the house; and one that sat at the gate of the court; and another that sat in the paved chamber: they go (first) to that which is at the gate of the mountain of the house, and say, so have I expounded, and so have the companions expounded; so have I taught, and so have the companions (or colleagues) taught: , "if they hear", they say; (i.e. as one of their commentators explains it (i), if they know the law, and hear, or understand the sense of the law; in such a case they declare what they know;) if not, they go to them that are at the gate of the court, and say (as before).--And, "if they hear", they tell them; but if not, they go to the great sanhedrim in the paved chamber, from whence goes forth the law to all Israel.''
Christ was now before the great sanhedrim, and speaks to them in their own language, and as a superior judge to them:
and my judgment is just; in the administration of the affairs of his church, which are done in the strictest justice; just and true are all his ways, as King of saints; and in the execution of the last judgment, which will be in righteousness and truth; the judgment he passes must be right, since it is according to that perfect knowledge he has of his Father's will, which is an infallible rule of judgment:
because I seek not mine own will, but the will of the Father which hath sent me; that is, he did not seek to gratify his own will, as distinct from his Father's, or in opposition to it; for he had no private end to answer, or separate interest, or advantage to pursue; and seeing therefore he acted according to his Father's will, and not his own, as contrary to that; his judgment must be just, and the sentence he passes right; since the will of God is indisputably such. The Vulgate Latin, and all the Oriental versions, the Alexandrian copy, and two of Beza's copies, leave out the word "father", without altering or hurting the sense at all.
(h) Misn. Sanhedrin, c. 10. sect. 2. (i) Maimon. in ib.
John Wesley
5:30 I can do nothing of myself - It is impossible I should do any thing separately from my Father. As I hear - Of the Father, and see, so I judge and do; A because I am essentially united to him. See Jn 5:19.
Robert Jamieson, A. R. Fausset and David Brown
5:30 of mine own self do nothing--that is, apart from the Father, or in any interest than My own. (See on Jn 5:19).
as I hear--that is, "My judgments are all anticipated in the bosom of My Father, to which I have immediate access, and by Me only responded to and reflected. They cannot therefore err, as I live for one end only, to carry into effect the will of Him that sent Me."
5:315:31: Եթէ ե՛ս վկայեմ վասն իմ, վկայութիւն իմ չէ՛ ճշմարիտ[1687]։ [1687] Ոսկան. Ես վկայեմ վասն անձին իմոյ։
31. «Եթէ ես եմ վկայում իմ մասին, իմ վկայութիւնը հաւաստի չէ:
31 Եթէ ես ինծի համար վկայեմ, իմ վկայութիւնս ճշմարիտ չէ։
Եթէ ես վկայեմ վասն իմ, վկայութիւն իմ չէ ճշմարիտ:

5:31: Եթէ ե՛ս վկայեմ վասն իմ, վկայութիւն իմ չէ՛ ճշմարիտ[1687]։
[1687] Ոսկան. Ես վկայեմ վասն անձին իմոյ։
31. «Եթէ ես եմ վկայում իմ մասին, իմ վկայութիւնը հաւաստի չէ:
31 Եթէ ես ինծի համար վկայեմ, իմ վկայութիւնս ճշմարիտ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:3131: Если Я свидетельствую Сам о Себе, то свидетельство Мое не есть истинно.
5:31  ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής·
5:31. Ἐὰν (If-ever) ἐγὼ (I) μαρτυρῶ (I-might-witness-unto) περὶ (about) ἐμαυτοῦ, (of-myself,"ἡ (the-one) μαρτυρία (a-witnessing-unto) μου (of-me) οὐκ (not) ἔστιν (it-be) ἀληθής: (un-secluded)
5:31. si ego testimonium perhibeo de me testimonium meum non est verumIf I bear witness of myself, my witness is not true.
31. If I bear witness of myself, my witness is not true.
5:31. If I offer testimony about myself, my testimony is not true.
5:31. If I bear witness of myself, my witness is not true.
If I bear witness of myself, my witness is not true:

31: Если Я свидетельствую Сам о Себе, то свидетельство Мое не есть истинно.
5:31  ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής·
5:31. si ego testimonium perhibeo de me testimonium meum non est verum
If I bear witness of myself, my witness is not true.
5:31. If I offer testimony about myself, my testimony is not true.
5:31. If I bear witness of myself, my witness is not true.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: - 32: Слушатели Христа могли опять усомниться в основательности Его угроз, с какими Он косвенно к ним обращался - угроз Его праведным судом. Поэтому Господь убеждает их вспомнить, что не Он один свидетельствует о Себе. Если бы только Он Сам говорил о Себе, как о Жизнодавце и Судье мира, то Его слушатели, конечно, с своей точки зрения, вправе бы были усомниться в Его словах. Но есть другой свидетель, в истинности которого не могут усомниться и слушатели Христа - иудеи. Этот свидетель, в истинности которого не может усомниться никто, конечно, сам Бог, как это видно из ст. 36: и след.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 If I bear witness of myself, my witness is not true. 32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 33 Ye sent unto John, and he bare witness unto the truth. 34 But I receive not testimony from man: but these things I say, that ye might be saved. 35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 40 And ye will not come to me, that ye might have life. 41 I receive not honour from men. 42 But I know you, that ye have not the love of God in you. 43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. 44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? 45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed me: for he wrote of me. 47 But if ye believe not his writings, how shall ye believe my words?

In these verses our Lord Jesus proves and confirms the commission he had produced, and makes it out that he was sent of God to be the Messiah.

I. He sets aside his own testimony of himself (v. 31): "If I bear witness of myself, though it is infallibly true (ch. viii. 14), yet, according to the common rule of judgment among men, you will not admit it as legal proof, nor allow it to be given in evidence." Now, 1. This reflects reproach upon the sons of men, and their veracity and integrity. Surely we may say deliberately, what David said in haste, All men are liars, else it would never have been such a received maxim that a man's testimony of himself is suspicious, and not to be relied on; it is a sign that self-love is stronger than the love of truth. And yet, 2. It reflects honour on the Son of God, and bespeaks his wonderful condescension, that, though he is the faithful witness, the truth itself, who may challenge to be credited upon his honour, and his own single testimony, yet he is pleased to waive his privilege, and, for the confirmation of our faith, refers himself to his vouchers, that we may have full satisfaction.

II. He produces other witnesses that bear testimony to him that he was sent of God.

1. The Father himself bore testimony to him (v. 32): There is another that beareth witness. I take this to be meant of God the Father, for Christ mentions his testimony with his own (ch. viii. 18): I bear witness of myself, and the Father beareth witness of me. Observe,

(1.) The seal which the Father put to his commission: He beareth witness of me, not only has done so by a voice from heaven, but still does so by the tokens of his presence with me. See who they are to whom God will bear witness. [1.] Those whom he sends and employs; where he gives commissions he give credentials. [2.] Those who bear witness to him; so Christ did. God will own and honour those that own and honour him. [3.] Those who decline bearing witness of themselves; so Christ did. God will take care that those who humble and abase themselves, and seek not their own glory, shall not lose by it.

(2.) The satisfaction Christ had in this testimony: "I know that the witness which he witnesseth of me is true. I am very well assured that I have a divine mission, and do not in the least hesitate concerning it; thus he had the witness in himself." The devil tempted him to question his being the Son of God, but he never yielded.

2. John Baptist witnessed to Christ, v. 33, &c. John came to bear witness of the light (ch. i. 7); his business was to prepare his way, and direct people to him: Behold the Lamb of God.

(1.) Now the testimony of John was, [1.] A solemn and public testimony: "You sent an embassy of priests and Levites to John, which gave him an opportunity of publishing what he had to say; it was not a popular, but a judicial testimony." [2.] It was a true testimony: He bore witness to the truth, as a witness ought to do, the whole truth, and nothing but the truth. Christ does not say, He bore witness to me (though every one knew he did), but, like an honest man, He bore witness to the truth. Now John was confessedly such a holy, good man, so mortified to the world, and so conversant with divine things, that it could not be imagined he should be guilty of such a forgery and imposture as to say what he did concerning Christ if it had not been so, and if he had not been sure of it.

(2.) Two things are added concerning John's testimony:--

[1.] That it was a testimony ex abundanti--more than he needed to vouch (v. 34): I receive not testimony from man. Though Christ saw fit to quote John's testimony, it was with a protestation that it shall not be deemed or construed so as to prejudice the prerogative of his self-sufficiency. Christ needs no letters or commendation, no testimonials or certificates, but what his own worth and excellency bring with him; why then did Christ here urge the testimony of John? Why, these things I say, that you may be saved. This he aimed at in all this discourse, to save not his own life, but the souls of others; he produced John's testimony because, being one of themselves, it was to be hoped that they would hearken to it. Note, First, Christ desires and designs the salvation even of his enemies and persecutors. Secondly, The word of Christ is the ordinary means of salvation. Thirdly, Christ in his word considers our infirmities and condescends to our capacities, consulting not so much what it befits so great a prince to say as what we can bear, and what will be most likely to do us good.

[2.] That it was a testimony ad hominem--to the man, because John Baptist was one whom they had a respect for (v. 35): He was a light among you.

First, The character of John Baptist: He was a burning and a shining light. Christ often spoke honourably of John; he was now in prison under a cloud, yet Christ gives him his due praise, which we must be ready to do to all that faithfully serve God. 1. He was a light, not phos--lux, light (so Christ was the light), but lyknos--lucerna, a luminary, a derived subordinate light. His office was to enlighten a dark world with notices of the Messiah's approach, to whom he was as the morning star. 2. He was a burning light, which denotes sincerity; painted fire may be made to shine, but that which burns is true fire. It denotes also his activity, zeal, and fervency, burning in love to God and the souls of men; fire is always working on itself or something else, so is a good minister. 3. He was a shining light, which denotes either his exemplary conversation, in which our light should shine (Matt. v. 16), or an eminent diffusive influence. He was illustrious in the sight of others; though he affected obscurity and retirement, and was in the deserts, yet such were his doctrine, his baptism, his life, that he became very remarkable, and attracted the eyes of the nation.

Secondly, The affections of the people to him: you were willing for a season to rejoice in his light. 1. It was a transport that they were in, upon the appearing of John: "You were willing-- ethelesate, you delighted to rejoice in his light; you were very proud that you had such a man among you, who was the honour of your country; you were willing agalliasthenai--willing to dance, and make a noise about this light, as boys about a bonfire." 2. It was but transient, and soon over: "You were fond of him, pros horan--for an hour, for a season, as little children are fond of a new thing, you were pleased with John awhile, but soon grew weary of him and his ministry, and said that he had a devil, and now you have him in prison." Note, Many, that seem to be affected and pleased with the gospel at first, afterwards despise and reject it; it is common for forward and noisy professors to cool and fall off. These here rejoiced in John's light, but never walked in it, and therefore did not keep to it; they were like the stony ground. While Herod was a friend to John Baptist, the people caressed him; but when he fell under Herod's frowns he lost their favours: "You were willing to countenance John, pros horan that is, for temporal ends" (so some take it); "you were glad of him, in hopes to make a tool of him, by his interest and under the shelter of his name to have shaken off the Roman yoke, and recovered the civil liberty and honour of your country." Now, (1.) Christ mentions their respect to John, to condemn them for their present opposition to himself, to whom John bore witness. If they had continued their veneration for John, as they ought to have done, they would have embraced Christ. (2.) He mentions the passing away of their respect, to justify God in depriving them, as he had now done, of John's ministry, and putting that light under a bushel.

3. Christ's own works witnessed to him (v. 36): I have a testimony greater than that of John; for if we believe the witness of men sent of God, as John was, the witness of God immediately, and not by the ministry of men, is greater, 1 John v. 9. Observe, Though the witness of John was a less cogent and less considerable witness, yet our Lord was pleased to make use of it. We must be glad of all the supports that offer themselves for the confirmation of our faith, though they may not amount to a demonstration, and we must not invalidate any, under pretence that there are others more conclusive; we have occasion for them all. Now this greater testimony was that of the works which his Father had given him to finish. That is, (1.) In general the whole course of his life and ministry--his revealing God and his will to us, setting up his kingdom among men, reforming the world, destroying Satan's kingdom, restoring fallen man to his primitive purity and felicity, and shedding abroad in men's hearts the love of God and of one another--all that work of which he said when he died, It is finished, it was all, from first to last, opus Deo dignum--a work worthy of God; all he said and did was holy and heavenly, and a divine purity, power, and grace shone in it, proving abundantly that he was sent of God. (2.) In particular. The miracles he wrought for the proof of his divine mission witnessed of him. Now it is here said, [1.] That these works were given him by the Father, that is, he was both appointed and empowered to work them; for, as Mediator, he derived both commission and strength from his Father. [2.] They were given to him to finish; he must do all those works of wonder which the counsel and foreknowledge of God had before determined to be done; and his finishing them proves a divine power; for as for God his work is perfect. [3.] These works did bear witness of him, did prove that he was sent of God, and that what he said concerning himself was true; see Heb. ii. 4; Acts ii. 22. That the Father had sent him as a Father, not as a master sends his servant on an errand, but as a father sends his son to take possession for himself; if God had not sent him, he would not have seconded him, would not have sealed him, as he did by the works he gave him to do; for the world's Creator will never be its deceiver.

4. He produces, more fully than before, his Father's testimony concerning him (v. 37): The Father that sent me hath borne witness of me. The prince is not accustomed to follow his ambassador himself, to confirm his commission viva voce--by speaking; but God was pleased to bear witness of his Son himself by a voice from heaven at his baptism (Matt. iii. 17): This is my ambassador, This is my beloved Son. The Jews reckoned Bath-kol;--the daughter of a voice, a voice from heaven, one of the ways by which God made known his mind; and in that way he had owned Christ publicly and solemnly, and repeated it, Matt. xvii. 5. Note, (1.) Those whom God sends he will bear witness of; where he gives a commission, he will not fail to seal it; he that never left himself without witness (Acts xiv. 17) will never leave any of his servants so, who go upon his errand. (2.) Where God demands belief, he will not fail to give sufficient evidence, as he has done concerning Christ. That which was to be witnessed concerning Christ was chiefly this, that the God we had offended was willing to accept of him as a Mediator. Now concerning this he has himself given us full satisfaction (and he was fittest to do it), declaring himself well-pleased in him; if we be so, the work is done. Now, it might be suggested, if God himself thus bore witness of Christ, how came it to pass that he was not universally received by the Jewish nation and their rulers? To this Christ here answers that it was not to be thought strange, nor could their infidelity weaken his credibility, for two reasons:-- [1.] Because they were not acquainted with such extraordinary revelations of God and his will: You have neither heard his voice at any time, nor seen his shape, or appearance. They showed themselves to be as ignorant of God, though they professed relation to him, as we are of a man we never either saw or heard. "But why do I talk to you of God's bearing witness of me? He is one you know nothing of, nor have any acquaintance or communion with." Note, Ignorance of God is the true reason of men's rejecting the record he has given concerning his Son. A right understanding of natural religion would discover to us such admirable congruities in the Christian religion as would greatly dispose our minds to the entertainment of it. Some give this sense of it: "The Father bore witness of me by a voice, and the descent of a dove, which is such an extraordinary thing that you never saw or heard the like; and yet for my sake there was such a voice and appearance; yea, and you might have heard that voice, you might have seen that appearance, as others did, if you had closely attended the ministry of John, but by slighting it you missed of that testimony." [2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you, v. 38. They had the scriptures of the Old Testament; might they not by them be disposed to receive Christ? Yes, if they had had their due influence upon them. But, First, The word of God was not in them; it was among them, in their country, in their hands, but not in them, in their hearts; not ruling in their souls, but only shining in their eyes and sounding in their ears. What did it avail them that they had the oracles of God committed to them (Rom. iii. 2), when they had not these oracles commanding in them? If they had, they would readily have embraced Christ. Secondly, It did not abide. Many have the word of God coming into them, and making some impressions for awhile, but it does not abide with them; it is not constantly in them, as a man at home, but only now and then, as a wayfaring man. If the word abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see ch. vii. 17. But how did it appear that they had not the word of God abiding in them? It appeared by this, Whom he hath sent, him ye believe not. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that, if they had duly considered these things, they could not have avoided the conviction of Christ's being sent of God; so that their not believing in Christ was a certain sign that the word of God did not abide in them. Note, The in-dwelling of the word, and Spirit, and grace of God in us, is best tried by its effects, particularly by our receiving what he sends, the commands, the messengers, the providences he sends, especially Christ whom he hath sent.

5. The last witness he calls is the Old Testament, which witnessed of him, and to it he appeals (v. 39, &c.): Search the scriptures, ereunate.

(1.) This may be read, either, [1.] "You search the scriptures, and you do well to do so; you read them daily in your synagogues, you have rabbies, and doctors, and scribes, that make it their business to study them, and criticize upon them." The Jews boasted of the flourishing of scripture-learning in the days of Hillel, who died about twelve years after Christ's birth, and reckoned some of those who were then members of the sanhedrim the beauties of their wisdom and the glories of their law; and Christ owns that they did indeed search the scriptures, but it was in search of their own glory: "You search the scriptures, and therefore, if you were not wilfully blind, you would believe in me." Note, It is possible for men to be very studious in the letter of the scripture, and yet to be strangers to the power and influence of it. Or, [2.] As we read it: Search the scriptures; and so, First, It was spoken to them in the nature of an appeal: "You profess to receive and believe the scripture; here I will join issue with you, let this be the judge, provided you will not rest in the letter" (hærere in cortice), "but will search into it." Note, when appeals are made to the scriptures, they must be searched. Search the whole book of scripture throughout, compare one passage with another, and explain one by another. We must likewise search particular passages to the bottom, and see not what they seem to say prima facie--at the first appearance, but what they say indeed. Secondly, It is spoken to us in the nature of an advice, or a command to all Christians to search the scriptures. Note, All those who would find Christ must search the scriptures; not only read them, and hear them, but search them, which denotes, 1. Diligence in seeking, labour, and study, and close application of mind. 2. Desire and design of finding. We must aim at some spiritual benefit and advantage in reading and studying the scripture, and often ask, "What am I now searching for?" We must search as for hidden treasures (Prov. ii. 4), as those that sink for gold or silver, or that dive for pearl, Job xxviii. 1-11. This ennobled the Bereans, Acts xvii. 11.

(2.) Now there are two things which we are here directed to have in our eye, in our searching the scripture: heaven our end, and Christ our way. [1.] We must search the scriptures for heaven as our great end: For in them you think you have eternal life. The scripture assures us of an eternal state set before us, and offers to us an eternal life in that state: it contains the chart that describes it, the charter that conveys it, the direction in the way that leads to it, and the foundation upon which the hope of it is built; and this is worth searching for where we are sure to find it. But to the Jews Christ saith only, You think you have eternal life in the scriptures, because, though they did retain the belief and hope of eternal life, and grounded their expectations of it upon the scriptures, yet herein they missed it, that they looked for it by the bare reading and studying of the scripture. It was a common but corrupt saying among them, He that has the words of the law has eternal life; they thought they were sure of heaven if they could say by heart, or rather by rote, such and such passages of scripture as they were directed to by the tradition of the elders; as they thought all the vulgar cursed because they did not thus know the law (ch. vii. 49), so they concluded all the learned undoubtedly blessed. [2.] We must search the scriptures for Christ, as the new and living way that leads to this end. These are they, the great and principal witnesses, that testify of me. Note, First, The scriptures, even those of the Old Testament, testify of Christ, and by them God bears witness to him. The Spirit of Christ in the prophets testified beforehand of him (1 Pet. i. 11), the purposes and promises of God concerning him, and the previous notices of him. The Jews knew very well that the Old Testament testified of the Messiah, and were critical in their remarks upon the passages that looked that way; and yet were careless, and wretchedly overseen, in the application of them. Secondly, Therefore we must search the scriptures, and may hope to find eternal life in that search, because they testify of Christ; for this is life eternal, to know him; see 1 John v. 11. Christ is the treasure hid in the field of the scriptures, the water in those wells, the milk in those breasts.

(3.) To this testimony he annexes a reproof of their infidelity and wickedness in four instances; particularly,

[1.] Their neglect of him and his doctrine: "You will not come tome, that you might have life, v. 40. You search the scriptures, you believe the prophets, who you cannot but see testify of me; and yet you will not come to me, to whom they direct you." Their estrangement from Christ was the fault not so much of their understandings as of their wills. This is expressed as a complaint; Christ offered life, and it was not accepted. Note, First, There is life to be had with Jesus Christ for poor souls; we may have life, the life of pardon and grace, and comfort and glory: life is the perfection of our being, and inclusive of all happiness; and Christ is our life. Secondly, Those that would have this life must come to Jesus Christ for it; we may have it for the coming for. It supposes an assent of the understanding to the doctrine of Christ and the record given concerning him; it lies in the consent of the will to his government and grace, and it produces an answerable compliance in the affections and actions. Thirdly, The only reason why sinners die is because they will not come to Christ for life and happiness; it is not because they cannot, but because they will not. They will neither accept the life offered, because spiritual and divine, nor will they agree to the terms on which it is offered, nor apply themselves to the use of the appointed means: they will not be cured, for they will not observe the methods of cure. Fourthly, The wilfulness and obstinacy of sinners in rejecting the tenders of grace are a great grief to the Lord Jesus, and what he complains of. Those words (v. 41), I receive not honour from men, come in a parenthesis, to obviate an objection against him, as if he sought his own glory, and made himself the head of a party, in obliging all to come to him, and applaud him. Note, 1. He did not covet nor court the applause of men, did not in the least affect that worldly pomp and splendour in which the carnal Jews expected their Messiah to appear. He charged those whom he cured not to make him known, and withdrew from those that would have made him king. 2. He had not the applause of men. Instead of receiving honour from men, he received a great deal of dishonour and disgrace from men, for he made himself of no reputation. 3. He needed not the applause of men; it was no addition to his glory whom all the angels of God worship, nor was he any otherwise pleased with it than as it was according to his Father's will, and for the happiness of those who, in giving honour to him, received much greater honour from him.

[2.] Their want of the love of God (v. 42): "I know you very well, that you have not the love of God in you. Why should I wonder that you do not come to me, when you want even the first principle of natural religion, which is the love of God?" Note, The reason why people slight Christ is because they do not love God; for, if we did indeed love God, we should love him who is his express image, and hasten to him by whom only we may be restored to the favour of God. He charged them (v. 37) with ignorance of God, and here with want of love to him; therefore men have not the love of God because they desire not the knowledge of him. Observe, First, The crime charged upon them: You have not the love of God in you. They pretended a great love to God, and thought they proved it by their zeal for the law, the temple, and the sabbath; and yet they were really without the love of God. Note, There are many who make a great profession of religion who yet show they want the love of God by their neglect of Christ and their contempt of his commandments; they hate his holiness and undervalue his goodness. Observe, It is the love of God in us, that love seated in the heart, a living active principle there, that God will accept; the love shed abroad there, Rom. v. 5. Secondly, The proof of this charge, by the personal knowledge of Christ, who searches the heart (Rev. ii. 23) and knows what is in man: I know you. Christ sees through all our disguises, and can say to each of us, I know thee. 1. Christ knows men better than their neighbours know them. The people thought that the scribes and Pharisees were very devout and good men, but Christ knew that they had not the love of God in them. 2. Christ knows men better than they know themselves. These Jews had a very good opinion of themselves, but Christ knew how corrupt their inside was, notwithstanding the speciousness of their outside; we may deceive ourselves, but we cannot deceive him. 3. Christ knows men who do not, and will not, know him; he looks on those who industriously look off from him, and calls by their own name, their true name, those who have not known him.

[3.] Another crime charged upon them is their readiness to entertain false Christs and false prophets, while they obstinately opposed him who was the true Messias (v. 43): I am come in my Father's name, and you receive me not. If another shall come in his own name, him you will receive. Be astonished, O heavens, at this (Jer. ii. 12, 13); for my people have committed two evils, great evils indeed. First, They have forsaken the fountain of living waters, for they would not receive Christ, who came in his Father's name, had his commission from his Father, and did all for his glory. Secondly, They have hewn out broken cisterns, they hearken to every one that will set up in his own name. They forsake their own mercies, which is bad enough; and it is for lying vanities, which is worse. Observe here, 1. Those are false prophets who come in their own name, who run without being sent, and set up for themselves only. 2. It is just with God to suffer those to be deceived with false prophets who receive not the truth in the love of it. 2 Thess. ii. 10, 11. The errors of antichrist are the just punishment of those who obey not the doctrine of Christ. They that shut their eyes against the true light are by the judgment of God given up to wander endlessly after false lights, and to be led aside after every ignis fatuus. 3. It is the gross folly of many that, while they nauseate ancient truths, they are fond of upstart errors; they loathe manna, and at the same time feed upon ashes. After the Jews had rejected Christ and his gospel, they were continually haunted with spectres, with false Christs and false prophets (Matt. xxiv. 24), and their proneness to follow such occasioned those distractions and seditions that hastened their ruin.

[4.] They are here charged with pride and vain-glory, and unbelief, the effect of them, v. 44. Having sharply reproved their unbelief, like a wise physician, he here searches into the cause, lays the axe to the root. They therefore slighted and undervalued Christ because they admired and overvalued themselves. Here is,

First, Their ambition of worldly honour. Christ despised it, v. 41. They set their hearts upon it: You receive honour one of another; that is, "You look for a Messiah in outward pomp, and promise yourselves worldly honour by him." You receive honour:-- 1. "You desire to receive it, and aim at this in all you do." 2. "You give honour to others, and applaud them, only that they may return it, and may applaud you." Petimus dabimusque vicissim--We ask and we bestow. It is the proud man's art to throw honour upon others only that it may rebound upon himself. 3. "You are very careful to keep all the honours to yourselves, and confine them to your own party, as if you had the monopoly of that which is honourable." 4. "What respect is shown to you you receive yourselves, and do not transmit to God, as Herod." Idolizing men and their sentiments, and affecting to be idolized by them and their applauses, are pieces of idolatry as directly contrary to Christianity as any other.

Secondly, Their neglect of spiritual honour, called here the honour that comes from God only; this they sought not, nor minded. Note, 1. True honour is that which comes from God only, that is real and lasting honour; those are honourable indeed whom he takes into covenant and communion with himself. 2. This honour have all the saints. All that believe in Christ, through him receive the honour that comes from God. He is not partial, but will give glory wherever he gives grace. 3. This honour that comes from God we must seek, must aim at it, and act for it, and take up with nothing short of it (Rom. ii. 29); we must account it our reward, as the Pharisees accounted the praise of men. 4. Those that will not come to Christ, and those that are ambitious of worldly honour, make it appear that they seek not the honour that comes from God, and it is their folly and ruin.

Thirdly, The influence this had upon their infidelity. How can you believe who are thus affected? Observe here, 1. The difficulty of believing arises from ourselves and our own corruption; we make our work hard to ourselves, and then complain it is impracticable. 2. The ambition and affectation of worldly honour are a great hindrance to faith in Christ. How can they believe who make the praise and applause of men their idol? When the profession and practice of serious godliness are unfashionable, are every where spoken against,--when Christ and his followers are men wondered at, and to be a Christian is to be like a speckled bird (and this is the common case),--how can they believe the summit of whose ambition is to make a fair show in the flesh?

6. The last witness here called is Moses, v. 45, &c. The Jews had a great veneration for Moses, and valued themselves upon their being the disciples of Moses, and pretended to adhere to Moses, in their opposition to Christ; but Christ here shows them,

(1.) That Moses was a witness against the unbelieving Jews, and accused them to the Father: There is one that accuses you, even Moses. This may be understood either, [1.] As showing the difference between the law and the gospel. Moses, that is, the law, accuses you, for by the law is the knowledge of sin; it condemns you, it is to those that trust to it a ministration of death and condemnation. But it is not the design of Christ's gospel to accuse us: Think not that I will accuse you. Christ did not come into the world as a Momus, to find fault and pick quarrels with every body, or as a spy upon the actions of men, or a promoter, to fish for crimes; no, he came to be an advocate, not an accuser; to reconcile God and man, and not to set them more at variance. What fools were they then that adhered to Moses against Christ, and desired to be under the law! Gal. iv. 21. Or, [2.] As showing the manifest unreasonableness of their infidelity: "Think not that I will appeal from your bar to God's and challenge you to answer there for what you do against me, as injured innocency usually does; no, I do not need; you are already accused, and cast, in the court of heaven; Moses himself says enough to convict you of, and condemn you for, your unbelief." Let them not mistake concerning Christ; though he was a prophet, he did not improve his interest in heaven against those that persecuted him, did not, as Elias, make intercession against Israel (Rom. vi. 2), nor as Jeremiah desire to see God's vengeance on them. Nor let them mistake concerning Moses, as if he would stand by them in rejecting Christ; no, There is one that accuses you, even Moses in whom you trust. Note, First, External privileges and advantages are commonly the vain confidence of those who reject Christ and his grace. The Jews trusted in Moses, and thought their having his laws and ordinances would save them. Secondly, Those that confide in their privileges, and do not improve them, will find not only that their confidence is disappointed, but that those very privileges will be witnesses against them.

(2.) That Moses was a witness for Christ and to his doctrine (v. 46, 47): He wrote of me. Moses did particularly prophesy of Christ, as the Seed of the woman, the Seed of Abraham, the Shiloh, the great Prophet; the ceremonies of the law of Moses were figures of him that was to come. The Jews made Moses the patron of their opposition to Christ; but Christ here shows them their error, that Moses was so far from writing against Christ that he wrote for him, and of him. But, [1.] Christ here charges it on the Jews that they did not believe Moses. He had said (v. 45) that they trusted in Moses, and yet here he undertakes to make out that they did not believe Moses; they trusted to his name, but they did not receive his doctrine in its true sense and meaning; they did not rightly understand, nor give credit to, what there was in the writings of Moses concerning the Messiah. [2.] He proves this charge from their disbelief of him: Had you believed Moses, you would have believed me. Note, First, The surest trial of faith is by the effects it produces. Many say that they believe whose actions give their words the lie; for had they believed the scriptures they would have done otherwise than they did. Secondly, Those who rightly believe one part of scripture will receive every part. The prophecies of the old Testament were so fully accomplished in Christ that those who rejected Christ did in effect deny those prophecies, and set them aside. [3.] From their disbelief of Moses he infers that it was not strange that they rejected him: If you believe not his writings, how shall you believe my words? How can it be thought that you should? First, "If you do not believe sacred writings, those oracles which are in black and white, which is the most certain way of conveyance, how shall you believe my words, words being usually less regarded?" Secondly, "If you do not believe Moses, for whom you have such a profound veneration, how is it likely that you should believe me, whom you look upon with so much contempt?" See Exod. vi. 12. Thirdly, "If you believe not what Moses spoke and wrote of me, which is a strong and cogent testimony for me, how shall you believe me and my mission?" If we admit not the premises, how shall we admit the conclusion? The truth of the Christian religion, it being a matter purely of divine revelation, depends upon the divine authority of the scripture; if therefore we believe not the divine inspiration of those writings, how shall be receive the doctrine of Christ?
Adam Clarke: Commentary on the Bible - 1831
5:31: If I bear witness - If I had no proof to bring of my being the Messiah, and equal to God, common sense would direct you to reject my testimony; but the mighty power of God, by which I work my miracles, sufficiently attests that my pretensions are well founded.
Bishop Pearce gives a different turn to this verse, by translating it interrogatively, thus: "If I only bear witness of myself, is not my witness true? i.e. is it, on that account, not true? In Joh 8:14, he says, Though I bear record of myself, yet my record is true. And in Joh 8:18, he says, I am one that bear witness of myself."
Albert Barnes: Notes on the Bible - 1834
5:31: If I bear witness of myself - If I have no other evidence than my own testimony about myself.
My witness - My testimony; my evidence. The proof would not be decisive.
Is not true - The word "true," here, means worthy of belief, or established by suitable evidence. See Mat 22:16; "We Know that thou art true" - that is, worthy of confidence, or that thou hast been truly sent from God, Luk 20:21; Joh 8:13, Joh 8:17. The law did not admit a man to testify in his own case, but required two witnesses, Deu 17:6. Though what Jesus said was true Joh 8:13, Joh 8:17, yet he admitted it was not sufficient testimony alone to claim their belief. They had a right to expect that his statement that he came from God would be confirmed by other evidence. This evidence he gave in the miracles which he performed as proof that God had sent him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: Joh 8:13, Joh 8:14, Joh 8:54; Pro 27:2; Rev 3:14
Geneva 1599
5:31 If I bear witness of myself, my witness is not (p) true.
(p) Faithful, that is, worthy to be credited; see (Jn 8:14).
John Gill
5:31 If I bear witness of myself,.... Which was not allowed any man to do; nor indeed is it proper that a man should be a witness in his own cause: and, according to the Jewish canons, a man might not be a witness for his wife, because she was reckoned as himself.
"An husband is not to be believed in bearing witness for his wife, that had been carried captive, that she is not defiled, , "for no man witness of himself" (k).''
So likewise they say (l),
"a city that is subdued by an army, all the priestesses (or priests' daughters) that are found in it are rejected (from the priesthood, as defiled); but if they have witnesses, whether a servant, or an handmaid, lo, they are to be believed; but no man is to be believed for himself: says R. Zechariah ben Hakatzah, by this habitation (swearing by the temple) her hand was not removed from my hand, from the time the Gentiles entered Jerusalem, till they went out: they replied to him, "no man bears witness of himself".''
Christ reasons here upon their own principles, and according to their sense of things, that should he bear witness of himself; then, says he,
my witness is not true, , not to be believed, or admitted as an authentic testimony: and so the Ethiopic version renders it, "is not credible"; not valid in law, or in such a court of judicature in which Christ now was; for, as according to the Jewish law, no man was admitted a witness for himself, so neither was anything established by a single testimony, but by the mouth of two or three witnesses, Deut 19:15. Christ's meaning is, that his testimony alone, his single witness, how true soever it was, would stand for nothing in their court; and therefore he would not insist upon it, but drop it; for "true" here, is not opposed to that which is "false", but to that which is not valid in law. Christ's testimony was true in itself; nor could it be any other, it coming from him, who is truth itself, the "Amen", and faithful witness; but being considered as an human testimony, and in his own cause, was not to be admitted as sufficient; and this he allows. From arguments, proving his equality with the Father, he passes to testimonies; and without ranking use of his own, he had enough to produce, and which were valid and authentic, and are as follow.
(k) Maimon. Issure Bia, c. 18. sect. 19. (l) Misn. Cetubot, c. 2. sect. 9. T. Bab. Cetubot, fol. 27. 2. Juchasin, fol. 56. 1.
John Wesley
5:31 If I testify of myself - That is, if I alone, (which indeed is impossible,) my testimony is not valid.
Robert Jamieson, A. R. Fausset and David Brown
5:31 If I . . . witness of myself--standing alone, and setting up any separate interest.
5:325:32: Ա՛յլ է որ վկայէ վասն իմ. եւ դուք գիտէք եթէ ճշմարի՛տ է վկայութիւնն զոր վկայեաց վասն իմ[1688]։ [1688] Ոմանք. Որ վկայեաց վասն։
32. Ուրիշն է, որ վկայում է իմ մասին. եւ դուք գիտէք, որ հաւաստի է այն վկայութիւնը, որ նա վկայեց իմ մասին:
32 Ուրիշ մըն է, որ ինծի համար կը վկայէ եւ ես գիտեմ թէ ճշմարիտ է այն վկայութիւնը՝ որ ինք ինծի համար վկայեց։
Ա՛յլ է որ վկայէ վասն իմ. եւ [26]դուք գիտէք`` եթէ ճշմարիտ է վկայութիւնն զոր վկայեաց վասն իմ:

5:32: Ա՛յլ է որ վկայէ վասն իմ. եւ դուք գիտէք եթէ ճշմարի՛տ է վկայութիւնն զոր վկայեաց վասն իմ[1688]։
[1688] Ոմանք. Որ վկայեաց վասն։
32. Ուրիշն է, որ վկայում է իմ մասին. եւ դուք գիտէք, որ հաւաստի է այն վկայութիւնը, որ նա վկայեց իմ մասին:
32 Ուրիշ մըն է, որ ինծի համար կը վկայէ եւ ես գիտեմ թէ ճշմարիտ է այն վկայութիւնը՝ որ ինք ինծի համար վկայեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:3232: Есть другой, свидетельствующий о Мне; и Я знаю, что истинно то свидетельство, которым он свидетельствует о Мне.
5:32  ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ.
5:32. ἄλλος (other) ἐστὶν (it-be) ὁ (the-one) μαρτυρῶν (witnessing-unto) περὶ (about) ἐμοῦ, (of-ME,"καὶ (and) οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) ἀληθής (un-secluded) ἐστιν (it-be) ἡ (the-one) μαρτυρία (a-witnessing-unto) ἣν (to-which) μαρτυρεῖ (it-witnesseth-unto) περὶ (about) ἐμοῦ. (of-ME)
5:32. alius est qui testimonium perhibet de me et scio quia verum est testimonium quod perhibet de meThere is another that beareth witness of me: and I know that the witness which he witnesseth of me is true.
32. It is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.
5:32. There is another who offers testimony about me, and I know that the testimony which he offers about me is true.
5:32. There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.
There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true:

32: Есть другой, свидетельствующий о Мне; и Я знаю, что истинно то свидетельство, которым он свидетельствует о Мне.
5:32  ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ.
5:32. alius est qui testimonium perhibet de me et scio quia verum est testimonium quod perhibet de me
There is another that beareth witness of me: and I know that the witness which he witnesseth of me is true.
5:32. There is another who offers testimony about me, and I know that the testimony which he offers about me is true.
5:32. There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:32: There is another - God the Father, who, by his Spirit in your prophets, described my person, office, and miracles. You read these scriptures, and you cannot help seeing that they testify of me: - no person ever did answer the description there given, but myself; and I answer to that description in the fullest sense of the word. See Joh 5:39.
And I know - Instead of οιδα, I know, οιδατε, ye know, is the reading of the Codex Bezae, Armenian, and two of the Itala. Ye believe the Scriptures to be of God, and that he cannot lie; and yet ye will not believe in me, though these Scriptures have so clearly foretold and described me! It is not one of the least evils attending unbelief, that it acts not only in opposition to God, but it also acts inconsistently with itself. It receives the Scriptures in bulk, and acknowledges them to have come through Divine inspiration; and yet believes no part separately. With it the whole is true, but no part is true! The very unreasonableness of this conduct shows the principle to have come from beneath, were there no other evidences against it.
Albert Barnes: Notes on the Bible - 1834
5:32: There is another - That is, God. See Joh 5:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:32: is another: Joh 5:36, Joh 5:37, Joh 1:33, Joh 8:17, Joh 8:18, Joh 12:28-30; Mat 3:17, Mat 17:5; Mar 1:11; Luk 3:22; Jo1 5:6-9
and I: Joh 12:50
John Gill
5:32 There is another that beareth witness of me,.... Meaning not his Father, who is another, and a distinct person, from him, as the Spirit is another comforter; and both distinct testifiers from him, as well as of him. This is indeed the sense of some interpreters; but the Father is particularly mentioned in Jn 5:37; and the thread of the discourse, and the climax, or gradation, here used, show, that it is to be understood of "another man", as Nonnus paraphrases it; of John the Baptist, who is spoken of by name in the next verse, as a witness; and then a greater than he, the works of Christ, and then the Father:
and I know that the witness, which he witnesseth of me, is true; for John was now alive, though in prison, and continued to bear a testimony to Christ; and therefore he speaks of him as now bearing witness of him, and abiding by that which he had bore; and Christ knew not only that what he testified of him was true in itself, but that his testimony was a valid and authentic testimony, with the generality of the Jews; who held John to be a prophet, and looked upon him as a man of great probity and integrity, and whose word was to be taken: nor indeed could the sanhedrim, before whom Christ now was, object to his character, nor to him as a witness; nor ought they, since they themselves had so judged of him, as appears by their message to him, which Christ next fails not to take notice of.
John Wesley
5:32 There is another - The Father, Jn 5:37, and I know that, even in your judgment, his testimony in beyond exception.
Robert Jamieson, A. R. Fausset and David Brown
5:32 There is another--that is, the Father, as is plain from the connection. How brightly the distinction of the Persons shines out here!
and I know that the witness, &c.--"This is the Son's testimony to the Father's truth (see Jn 7:28; Jn 8:26, Jn 8:55). It testifies to the full consciousness on the part of the Son, even in the days of His humiliation, of the righteousness of the Father" [ALFORD]. And thus He cheered His spirit under the cloud of human opposition which was already gathering over His head.
5:335:33: Դուք առաքեցէք առ Յովհա՛ննէս, եւ վկայեա՛ց ճշմարտութեանն։
33. Յովհաննէսի մօտ դուք մարդ ուղարկեցիք, եւ նա վկայեց ճշմարտութիւնը:
33 Դուք Յովհաննէսին ղրկեցիք եւ ինք ճշմարտութեանը վկայ եղաւ։
Դուք առաքեցէք առ Յովհաննէս եւ վկայեաց ճշմարտութեանն:

5:33: Դուք առաքեցէք առ Յովհա՛ննէս, եւ վկայեա՛ց ճշմարտութեանն։
33. Յովհաննէսի մօտ դուք մարդ ուղարկեցիք, եւ նա վկայեց ճշմարտութիւնը:
33 Դուք Յովհաննէսին ղրկեցիք եւ ինք ճշմարտութեանը վկայ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:3333: Вы посылали к Иоанну, и он засвидетельствовал об истине.
5:33  ὑμεῖς ἀπεστάλκατε πρὸς ἰωάννην, καὶ μεμαρτύρηκεν τῇ ἀληθείᾳ·
5:33. ὑμεῖς (Ye) ἀπεστάλκατε (ye-had-come-to-set-off) πρὸς (toward) Ἰωάνην, (to-an-Ioanes,"καὶ (and) μεμαρτύρηκε (it-had-come-to-witness-unto) τῇ (unto-the-one) ἀληθείᾳ: (unto-an-un-secluding-of)
5:33. vos misistis ad Iohannem et testimonium perhibuit veritatiYou sent to John: and he gave testimony to the truth.
33. Ye have sent unto John, and he hath borne witness unto the truth.
5:33. You sent to John, and he offered testimony to the truth.
5:33. Ye sent unto John, and he bare witness unto the truth.
Ye sent unto John, and he bare witness unto the truth:

33: Вы посылали к Иоанну, и он засвидетельствовал об истине.
5:33  ὑμεῖς ἀπεστάλκατε πρὸς ἰωάννην, καὶ μεμαρτύρηκεν τῇ ἀληθείᾳ·
5:33. vos misistis ad Iohannem et testimonium perhibuit veritati
You sent to John: and he gave testimony to the truth.
5:33. You sent to John, and he offered testimony to the truth.
5:33. Ye sent unto John, and he bare witness unto the truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: - 35: Хотя Христос мог бы сослаться и на свидетельство, какое о Нем высказался Иоанн Креститель, как об истине (т. е. сказал, что Христос есть истинный Мессия) перед посланными от Синедриона (1:19-23), тем не менее, Он этого не делает, потому что Иоанн, как человек, не мог, дать решающего свидетельства о Христе. Если Христос и упоминает о свидетельстве Крестителя, то только в интересах Своих слушателей, чтобы дать им возможность воспользоваться всякими средствами к достижению спасения, которое Христос, очевидно, не считает для них невозможным.

Он был светильник... Это образное описание лица и деятельности Иоанна Крестителя напоминает собою то, что сказано в книге Премудрости Иисуса, сына Сирахова об Илии пророке (Сир. 48:1). Может быть, также Христос этим напоминал слушателям и пророчество Малахии о том, что перед пришествием Мессии должен выступить, как Его предтеча, пророк Илия (Мал. 4:5-6). Христос хочет сказать, что Иоанн Креститель имел такую же ревность о славе Божией, как и Илия. Выражение "был" (hn) указывает на то, что общественная деятельность Крестителя уже окончилась в то время, как Христос говорил эту речь.

Вы хотели малое время порадоваться.. . Вместо того, чтобы воспользоваться проповедью Иоанна для собственного обращения на истинный путь, иудеи только услаждались сознанием того, что среди них, после долгого промежутка времени, снова появился великий пророк, перед которым трепетали и цари. Да, для иудеев этот светильник, теперь уже потухший, светил напрасно!
Adam Clarke: Commentary on the Bible - 1831
5:33: Ye sent unto John - I am not without human testimony of the most respectable kind: - Ye sent to John, and he bare witness. There are several circumstances in John's character which render his testimony unexceptionable.
1. He is consulted by the very enemies of Christ, as a very holy and extraordinary man.
2. He is perfectly free from all self-interest, having declined making the least advantage by his own reputation.
3. He is sincere, undaunted, and so averse from all kinds of flattery that he reproves Herod at the hazard of his liberty and life.
4. He was so far from being solicited by Christ to give his testimony that he had not even seen him when he gave it. See Joh 1:19-28.
Albert Barnes: Notes on the Bible - 1834
5:33: Ye sent unto John - See Joh 1:19.
He bare witness ... - See Joh 1:26, Joh 1:29, Joh 1:36. This testimony of John ought to have satisfied them. John was an eminent man; many of the Pharisees believed on him; he was candid, unambitious, sincere, and his evidence was impartial. On this Jesus might have rested the proof that he was the Messiah, but he was willing, also, to adduce evidence of a higher order.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:33: sent: Joh 1:19-27
he: Joh 1:6-8, Joh 1:15-18, Joh 1:29-34, Joh 3:26-36
Geneva 1599
5:33 (10) Ye sent unto John, and he bare witness unto the truth.
(10) Christ is declared to be the only Saviour by John's voice, and infinite miracles, and by the testimonies of all the prophets. But the world, being addicted to false prophets, and desirous to seem religious, does not see any of these things.
John Gill
5:33 Ye sent unto John,.... The sanhedrim at Jerusalem made a deputation of priests and Levites to him, to know who he was, whether the Messiah, or Elias, or that prophet, Jn 1:19. Now had they not looked upon him, from what they knew of him, or from the character they had of him, as a faithful witness, they would never have shown him so much respect, and have been at so much pains, and charge, as to send such a body of men so far unto him, as from Jerusalem to beyond Jordan; which circumstance our Lord improves in favour of this evidence he produces:
and he bare witness unto the truth; to Christ, who is the truth itself; and to the truth of his person, and office; to his dignity, and eternity, as being before him, though coming after him; and to his divine sonship, the thing now in debate, declaring, that he was the Son of God; and to his office, as Mediator, pointing to him as the Lamb of God, who, by his blood, and sacrifice, takes away the sins of men. The Ethiopic version reads by way of interrogation, "did not you send unto John?" &c.
John Wesley
5:33 He bare testimony - That I am the Christ.
Robert Jamieson, A. R. Fausset and David Brown
5:33 Ye sent unto John--(See Jn 1:19, &c.).
receive not testimony . . . from man--that is, depend not on human testimony.
but . . . that ye might be saved--"I refer to him merely to aid your salvation."
5:345:34: Այլ ես՝ ո՛չ եթէ ՚ի մարդկանէ՛ առնում վկայութիւն, այլ զա՛յս ասեմ զի դուք ապրեսջի՛ք[1689]։ [1689] Ոմանք. Այլ զայս ասացի, զի։
34. Բայց ես մարդկանցից չէ, որ վկայութիւն եմ առնում, այլ այս ասում եմ, որ դուք փրկուէք:
34 Բայց ես պէտք չունիմ մարդոց վկայութեան։ Այս բաները կ’ըսեմ, որպէս զի դուք փրկուիք։
Այլ ես ոչ եթէ ի մարդկանէ առնում վկայութիւն, այլ զայս ասեմ զի դուք ապրեսջիք:

5:34: Այլ ես՝ ո՛չ եթէ ՚ի մարդկանէ՛ առնում վկայութիւն, այլ զա՛յս ասեմ զի դուք ապրեսջի՛ք[1689]։
[1689] Ոմանք. Այլ զայս ասացի, զի։
34. Բայց ես մարդկանցից չէ, որ վկայութիւն եմ առնում, այլ այս ասում եմ, որ դուք փրկուէք:
34 Բայց ես պէտք չունիմ մարդոց վկայութեան։ Այս բաները կ’ըսեմ, որպէս զի դուք փրկուիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:3434: Впрочем Я не от человека принимаю свидетельство, но говорю это для того, чтобы вы спаслись.
5:34  ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.
5:34. ἐγὼ (I) δὲ (moreover) οὐ (not) παρὰ (beside) ἀνθρώπου (of-a-mankind) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) λαμβάνω, (I-take,"ἀλλὰ (other) ταῦτα (to-the-ones-these) λέγω (I-forth) ἵνα (so) ὑμεῖς (ye) σωθῆτε. (ye-might-have-been-saved)
5:34. ego autem non ab homine testimonium accipio sed haec dico ut vos salvi sitisBut I receive not testimony from man: but I say these things, that you may be saved.
34. But the witness which I receive is not from man: howbeit I say these things, that ye may be saved.
5:34. But I do not accept testimony from man. Instead, I say these things, so that you may be saved.
5:34. But I receive not testimony from man: but these things I say, that ye might be saved.
But I receive not testimony from man: but these things I say, that ye might be saved:

34: Впрочем Я не от человека принимаю свидетельство, но говорю это для того, чтобы вы спаслись.
5:34  ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.
5:34. ego autem non ab homine testimonium accipio sed haec dico ut vos salvi sitis
But I receive not testimony from man: but I say these things, that you may be saved.
5:34. But I do not accept testimony from man. Instead, I say these things, so that you may be saved.
5:34. But I receive not testimony from man: but these things I say, that ye might be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:34: But I receive not testimony from man [only] - I have no need of John's testimony: the works that I do bear sufficient testimony to me, Joh 5:36.
But these things I say, etc. - You believed John to be a prophet - a prophet cannot lie: he bore testimony that I am the Lamb of God, that beareth away the sin of the world, Joh 1:29; therefore, that ye may be saved by believing in me as such, I have appealed to John's testimony.
Albert Barnes: Notes on the Bible - 1834
5:34: I receive not testimony from men - I do not depend for proof of my Messiahship on the testimony of men, nor do I pride myself on the commendations or flattery of men.
But these things ... - "This testimony of John I adduce that you might be convinced. It was evidence of your own seeking. It was clear, full, explicited You 'sent' to make inquiry, and he gave you a candid and satisfactory answer. Had you believed that, you would have believed in the Messiah and been saved." Men are often dissatisfied with the very evidence of the truth of religion which they sought, and on which they professed themselves willing to rely.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:34: I receive: Joh 5:41, Joh 8:54
that: Joh 20:31; Luk 13:34, Luk 19:10, Luk 19:41, Luk 19:42, Luk 24:47; Rom 3:3, Rom 10:1, Rom 10:21, Rom 12:21; Co1 9:22; Ti1 2:3, Ti1 2:4, Ti1 4:16
John Gill
5:34 But I receive not testimony from man,.... He stood in no need of an human testimony, nor did he rest the truth of his deity and divine sonship thereon: he had other and greater testimonies to produce; as he needed not that any man should testify of man to him, he had no need that any man should testify of him; and if the testimony of men was received, as this of John could not well be objected to, the testimony of God is greater, and which he had; and therefore should not have mentioned John's for his own sake:
but these things I say, that ye might be saved; that is, he produced this testimony of John, who was a person of so great a character among them, that they might be induced by it to believe in him as the Messiah; and so be saved from that ruin and destruction, that would come upon their nation, city, and temple, for their rejection and disbelief of him.
John Wesley
5:34 But I have no need to receive, &c. But these things - Concerning John, whom ye yourselves reverence, I say, that ye may be saved - So really and seriously did he will their salvation. Yet they were not saved. Most, if not all of them, died in their sins.
5:355:35: Նա՛ էր ճրա՛գն՝ որ լուցեա՛լ էր եւ ծագէր. եւ դուք կամեցարուք ցնծա՛լ առ ժամանակ մի ՚ի լոյս նորա։
35. Յովհաննէսն էր ճրագը, որ վառուած էր եւ լոյս էր տալիս, եւ դուք կամեցաք միառժամանակ ցնծալ նրա լոյսով:
35 Անիկա ճրագ մըն էր, որ կը վառէր ու լոյս կու տար եւ դուք քիչ մը ատեն ուզեցիք անոր լոյսովը ուրախանալ։
Նա էր ճրագն որ լուցեալ էր եւ ծագէր, եւ դուք կամեցարուք ցնծալ առ ժամանակ մի ի լոյս նորա:

5:35: Նա՛ էր ճրա՛գն՝ որ լուցեա՛լ էր եւ ծագէր. եւ դուք կամեցարուք ցնծա՛լ առ ժամանակ մի ՚ի լոյս նորա։
35. Յովհաննէսն էր ճրագը, որ վառուած էր եւ լոյս էր տալիս, եւ դուք կամեցաք միառժամանակ ցնծալ նրա լոյսով:
35 Անիկա ճրագ մըն էր, որ կը վառէր ու լոյս կու տար եւ դուք քիչ մը ատեն ուզեցիք անոր լոյսովը ուրախանալ։
zohrab-1805▾ eastern-1994▾ western am▾
5:3535: Он был светильник, горящий и светящий; а вы хотели малое время порадоваться при свете его.
5:35  ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε ἀγαλλιαθῆναι πρὸς ὥραν ἐν τῶ φωτὶ αὐτοῦ.
5:35. ἐκεῖνος (The-one-thither) ἦν (it-was) ὁ (the-one) λύχνος (a-luminating-of) ὁ (the-one) καιόμενος (being-burned) καὶ (and) φαίνων, (manifesting,"ὑμεῖς (ye) δὲ (moreover) ἠθελήσατε (ye-determined) ἀγαλλιαθῆναι (to-have-been-excess-jumped-unto) πρὸς (toward) ὥραν (to-an-hour) ἐν (in) τῷ (unto-the-one) φωτὶ (unto-a-light) αὐτοῦ: (of-it)
5:35. ille erat lucerna ardens et lucens vos autem voluistis exultare ad horam in luce eiusHe was a burning and a shining light: and you were willing for a time to rejoice in his light.
35. He was the lamp that burneth and shineth: and ye were willing to rejoice for a season in his light.
5:35. He was a burning and shining light. So you were willing, at the time, to exult in his light.
5:35. He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
He was a burning and a shining light: and ye were willing for a season to rejoice in his light:

35: Он был светильник, горящий и светящий; а вы хотели малое время порадоваться при свете его.
5:35  ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε ἀγαλλιαθῆναι πρὸς ὥραν ἐν τῶ φωτὶ αὐτοῦ.
5:35. ille erat lucerna ardens et lucens vos autem voluistis exultare ad horam in luce eius
He was a burning and a shining light: and you were willing for a time to rejoice in his light.
5:35. He was a burning and shining light. So you were willing, at the time, to exult in his light.
5:35. He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:35: He was a burning and a shining light - Ην ὁ λυχνος ὁ καιομενος και φαινων, should be translated, He was a burning and a shining Lamp. He was not το φως του κοσμου, the light of the world, i.e. the sun; but he was ὁ λυχνος, a lamp, to give a clear and steady light till the sun should arise. It is supposed that John had been cast into prison about four months before this time. See the note on Joh 4:35. As his light continued no longer to shine, our Lord says he Was.
The expression of lamp our Lord took from the ordinary custom of the Jews, who termed their eminent doctors the lamps of Israel. A lighted candle is a proper emblem of a minister of God; and, Alteri serviens consumor - "In serving others, I myself destroy:" - a proper motto. There are few who preach the Gospel faithfully that do not lose their lives by it. Burning may refer to the zeal with which John executed his message; and shining may refer to the clearness of the testimony which he bore concerning Christ. Only to shine is but vanity; and to burn without shining will never edify the Church of God. Some shine, and some burn, but few both shine and burn; and many there are who are denominated pastors, who neither shine nor burn. He who wishes to save souls must both burn and shine: the clear light of the knowledge of the sacred records must fill his understanding; and the holy flame of loving zeal must occupy his heart. Zeal without knowledge is continually blundering; and knowledge without zeal makes no converts to Christ.
For a season - The time between his beginning to preach and his being cast into prison.
To rejoice - Αγαλλιασθηναι, To jump for joy, as we would express it. They were exceedingly rejoiced to hear that the Messiah was come, because they expected him to deliver them out of the hands of the Romans; but when a spiritual deliverance, of infinitely greater moment was preached to them, they rejected both it and the light which made it manifest.
Albert Barnes: Notes on the Bible - 1834
5:35: He was - It is probable that John had been cast into prison before this. Hence, his public ministry had ceased, and our Saviour says he was such a light.
Light - The word in the original properly means a "lamp," and is not the same which in Joh 1:4-5 is translated "light." That is a word commonly applied to the sun, the fountain of light; this means a lamp, or a light that is lit up or kindled artificially from oil or tallow. A teacher is often called a "light," because he guides or illuminates the minds of others. Rom 2:19; "thou art confident that thou art a guide of the blind, a light of them that sit in darkness;" Joh 8:12; Joh 12:46; Mat 5:14.
A burning - A lamp lit up that burns with a steady luster.
Shining - Not dim, not indistinct. The expression means that he was an eminent teacher; that his doctrines were clear, distinct, consistent.
Ye were willing - You willed, or you chose; you went out voluntarily. This shows that some of those whom Jesus was now addressing were among the great multitudes of Pharisees that came unto John in the wilderness, Mat 3:7. As they had at one time admitted John to be a prophet, so Jesus might with great propriety adduce his testimony in his favor.
For a season - In the original, for an "hour" - denoting only a short time. They did it, as many others do, while he was popular, and it was the "fashion" to follow him.
To rejoice in his light - To rejoice in his doctrines, and in admitting that he was a distinguished prophet; perhaps, also, to rejoice that he professed to be sent to introduce the Messiah, until they found that he bore testimony to Jesus of Nazareth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:35: was: Joh 1:7, Joh 1:8; Mat 11:11; Luk 1:15-17, Luk 1:76, Luk 1:77, Luk 7:28; Pe2 1:19
and ye: Joh 6:66; Eze 33:31; Mat 3:5-7, Mat 11:7-9, Mat 13:20, Mat 13:21, Mat 21:26; Mar 6:20; Gal 4:15, Gal 4:16
Geneva 1599
5:35 He was a burning and a shining light: and ye were willing for (q) a season to rejoice in his light.
(q) A little while.
John Gill
5:35 He was a burning and a shining light,.... He was not that light, the famous light, the Messiah, the sun of righteousness; yet he was the "phosphorus", the forerunner of that light, and was himself a very great one: he had much light himself into the person and office of the Messiah; in the doctrines of faith in Christ, and repentance towards God; in the Gospel dispensation, and in the abolition of the Mosaic economy; and gave great light to others, in the business of salvation, and remission of sins, and was the means of guiding the feet of many in the way of peace. His light of pure doctrine, and of an holy and exemplary conversation, shone very visibly, and brightly before men; and he burned with strong love and affection for Christ, and the souls of men; and with flaming zeal for the honour of God, and true religion, and against all sin and profaneness, which he was a faithful reprover of, and for which he lost his life. It was common with the Jews to call their doctors, who were famous for their knowledge, and holiness of life, lights, burning lights, and shining lights; or in words which amount to the same. So R. Simeon ben Jochai is often called in the book of Zohar, , "the holy light"; and particularly it is said of him (m),
"R. Simeon, , is as "the lamp of light which burns above", and "burns" below; and by the light which burns below all the children of the world are enlightened: woe to the world, when the light below ascends to the light above.''
So R. Abhu is called , "the lamp of light" (n): and it is (o) said of Shuah, Judah's father-in-law, that he was , "the light of the place"; that is, where he lived. The gloss on the place says, he was a man of note in the city, and enlightened their eyes; and it is very frequent with them still, when they are praising any of their doctors, to say of him, he was , "a great light", who enlightened the eyes of Israel, and in whose light the people walked (p); so among the philosophers, Xenophon, and Plato, are called duo lumina (q), "two lights"; See Gill on Mt 5:14;
and ye were willing for a season, or "for an hour",
to rejoice in his light; or "to glory in it", or "boast of" it, as the Syriac and Persic versions render it. When John first appeared among them, they were fond, and even proud of him; they gloried in him, that a man of such uncommon endowments, and of such exemplary holiness, was raised up among them; and hoped that he was the Messiah, or Elias, that was to come before him; and pleased themselves, that times of great outward honour and prosperity were hastening: wherefore they flocked about him, and many of the Pharisees and Sadducees attended his ministry, and would have been baptized by him; but when they found that he was not the Messiah, nor Elias, nor that prophet, but bore a testimony to Jesus of Nazareth, that he was the Messiah; and ran counter to their notions of a temporal kingdom, and of birth privileges, and their own righteousness; and threatened them with ruin, and destruction, both in this world, and that which is to come, in case of their impenitence and unbelief; they grew sick of him, and said he had a devil, and rejected the counsel of God he declared, and despised his baptism. Such was their fickleness and inconstancy, which Christ here tacitly charges them with. They were like the stony ground hearers, and like some of the Apostle Paul's admirers among the Galatians, who at first could have plucked out their eyes for him, but afterwards became his enemies for telling them the truth.
(m) Zohar in Exod. fol. 79. 1. (n) T. Bab. Cetubot, fol. 17. 1. (o) Bereshit Rabba, sect. 85. fol. 74. 4. & Mattanot Cehunah in ib. (p) Vid. R. David Ganz Tzemach David, par. 1. fol. 38. 1. 41. 1. 44. 2. 45. 1. 46. 2. & 47. 1. (q) A. Gell. Noct. Attic. l. 14. c. 3.
John Wesley
5:35 He was a burning and a shining light - Inwardly burning with love and zeal, outwardly shining in all holiness. And even ye were willing for a season - A short time only.
Robert Jamieson, A. R. Fausset and David Brown
5:35 He was a burning and a shining light--literally, "the burning and shining lamp" (or torch):--that is, "the great light of his day." Christ is never called by the humble word here applied to John--a light-bearer--studiously used to distinguish him from his Master, but ever the Light in the most absolute sense. (See on Jn 1:6).
willing for a season--that is, till they saw that it pointed whither they were not prepared to go.
to rejoice in his light--There is a play of irony here, referring to the hollow delight with which his testimony tickled them.
5:365:36: Այլ ես ունիմ վկայութիւն մե՛ծ եւս քան զՅովհաննու. զգործսն՝ զոր ետ ցիս Հայր՝ զի կատարեցից զնոսա, նոքի՛ն իսկ գործքն զոր գործեմ՝ վկայեն վասն իմ, եթէ Հայր առաքեաց զիս։
36. Բայց ես աւելի մեծ վկայութիւն ունեմ, քան Յովհաննէսինը. այն գործերը, որ Հայրն ինձ տուեց, որ կատարեմ, այդ նոյն գործերն իսկ, որ անում եմ, վկայում են իմ մասին, թէ Հայրն է ուղարկել ինձ:
36 Բայց ես Յովհաննէսին վկայութենէն ալ մեծ վկայութիւն մը ունիմ, քանզի այն գործերը որոնք Հայրը ինծի տուաւ որ կատարեմ, այն նոյն գործերը որոնք ես կը գործեմ, ինծի համար կը վկայեն թէ ‘Հայրը զիս ղրկեց’։
Այլ ես ունիմ վկայութիւն մեծ եւս քան զՅովհաննու. զգործսն զորս ետ ցիս Հայր զի կատարեցից զնոսա, նոքին իսկ գործքն զոր գործեմ` վկայեն վասն իմ, եթէ Հայր առաքեաց զիս:

5:36: Այլ ես ունիմ վկայութիւն մե՛ծ եւս քան զՅովհաննու. զգործսն՝ զոր ետ ցիս Հայր՝ զի կատարեցից զնոսա, նոքի՛ն իսկ գործքն զոր գործեմ՝ վկայեն վասն իմ, եթէ Հայր առաքեաց զիս։
36. Բայց ես աւելի մեծ վկայութիւն ունեմ, քան Յովհաննէսինը. այն գործերը, որ Հայրն ինձ տուեց, որ կատարեմ, այդ նոյն գործերն իսկ, որ անում եմ, վկայում են իմ մասին, թէ Հայրն է ուղարկել ինձ:
36 Բայց ես Յովհաննէսին վկայութենէն ալ մեծ վկայութիւն մը ունիմ, քանզի այն գործերը որոնք Հայրը ինծի տուաւ որ կատարեմ, այն նոյն գործերը որոնք ես կը գործեմ, ինծի համար կը վկայեն թէ ‘Հայրը զիս ղրկեց’։
zohrab-1805▾ eastern-1994▾ western am▾
5:3636: Я же имею свидетельство больше Иоаннова: ибо дела, которые Отец дал Мне совершить, самые дела сии, Мною творимые, свидетельствуют о Мне, что Отец послал Меня.
5:36  ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ ἰωάννου· τὰ γὰρ ἔργα ἃ δέδωκέν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν·
5:36. ἐγὼ (I) δὲ (moreover) ἔχω (I-hold) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) μείζω (to-more-great) τοῦ (of-the-one) Ἰωάνου, (of-an-Ioanes) τὰ (the-ones) γὰρ (therefore) ἔργα (works) ἃ ( to-which ) δέδωκέν (it-had-come-to-give) μοι (unto-me,"ὁ (the-one) πατὴρ (a-Father,"ἵνα (so) τελειώσω (I-might-have-en-finish-belonged) αὐτά, (to-them,"αὐτὰ (them) τὰ (the-ones) ἔργα (works) ἃ ( to-which ) ποιῶ, (I-do-unto,"μαρτυρεῖ (it-witnesseth-unto) περὶ (about) ἐμοῦ (of-ME) ὅτι (to-which-a-one) ὁ (the-one) πατήρ (a-Father) με (to-me) ἀπέσταλκεν, (it-had-come-to-set-off,"
5:36. ego autem habeo testimonium maius Iohanne opera enim quae dedit mihi Pater ut perficiam ea ipsa opera quae ego facio testimonium perhibent de me quia Pater me misitBut I have a greater testimony than that of John: for the works which the Father hath given me to perfect, the works themselves which I do, give testimony of me, that the Father hath sent me.
36. But the witness which I have is greater than John: for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me.
5:36. But I hold a greater testimony than that of John. For the works which the Father has given to me, so that I may complete them, these works themselves that I do, offer testimony about me: that the Father has sent me.
5:36. But I have greater witness than [that] of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
But I have greater witness than [that] of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me:

36: Я же имею свидетельство больше Иоаннова: ибо дела, которые Отец дал Мне совершить, самые дела сии, Мною творимые, свидетельствуют о Мне, что Отец послал Меня.
5:36  ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ ἰωάννου· τὰ γὰρ ἔργα ἃ δέδωκέν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν·
5:36. ego autem habeo testimonium maius Iohanne opera enim quae dedit mihi Pater ut perficiam ea ipsa opera quae ego facio testimonium perhibent de me quia Pater me misit
But I have a greater testimony than that of John: for the works which the Father hath given me to perfect, the works themselves which I do, give testimony of me, that the Father hath sent me.
5:36. But I hold a greater testimony than that of John. For the works which the Father has given to me, so that I may complete them, these works themselves that I do, offer testimony about me: that the Father has sent me.
5:36. But I have greater witness than [that] of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: - 37: Иудеи не только не дали веры свидетельству о Христе Иоанна, этого пророка Божия - они не верят теперь и Самому Христу, Который имеет за Себя свидетельство несравненно более сильное, чем Иоанн. Последний, как известно, не совершил ни одного чуда (10:41), а Христос, силой Отца Своего, творит различные чудеса (дела) и этим свидетельствует о том, что Он действительно послан Отцом.

И поставит Меня.. . Но эти чудеса или дела составляют только непрямое свидетельство Бога о Христе. Есть и другое, прямое, свидетельство Божие о Христе. Бог Сам - конечно, в Ветхозаветном писании - свидетельствует о Христе: Христос является всегда главным предметом пророчеств Ветхого Завета. Но иудеи как будто и голоса Божия не слыхали, и вида Божия не видали, и слова Божия не восприняли в себя: это ясно видно из того, что они не веруют Тому, Кого послал к ним Сам Бог. Христос, впрочем, упрекает иудеев не за то, что они не видели и не слышали Бога, как, напр., пророки или Иоанн: в этом они не виноваты. Упрек заключается в первой половине стиха 38-го: и не имеете слова Его, пребывающего в вас. Христос хочет сказать этим: "положим, вы лично не удостоены прямого откровения от Бога, однако у вас есть Писание, в котором содержится такое же откровение. Вина ваша состоит в том, что вы не цените этого Писания, как должно, и скоро забываете то, что в нем прочли". Если было бы иное с их стороны отношение к слову Божию, содержащемуся в Писании, если бы это слово стало определяющей всю их деятельность силой (ср. Мф. 22:29), то они приняли бы с верою Христа, на Которого Писание указывало. Теперь же этой веры в них нет.
Adam Clarke: Commentary on the Bible - 1831
5:36: But I have greater witness - However decisive the judgment of such a man as John may be, who was the lamp of Israel, a miracle of grace, filled with the spirit of Elijah, and more than any prophet, because he pointed out, not the Messiah who was to come, but the Messiah who was already come: nevertheless, I am not obliged to depend on his testimony alone; for I have a greater one, that of Him whom you acknowledge to be your God. And how do I prove that this God bears testimony to me? By my works: these miracles, which attest my mission, and prove by themselves that nothing less than unlimited power and boundless love could ever produce them. By my word only, I have perfectly and instantly healed a man who was diseased thirty and eight years. Ye see the miracle - the man is before you whole and sound. Why then do ye not believe in my mission, that ye may embrace my doctrine, and be saved?
Albert Barnes: Notes on the Bible - 1834
5:36: Greater witness - Stronger, more decisive evidence.
The works - The miracles - healing the sick and raising the dead.
Hath given me - Hath committed to me, or appointed me to do. Certain things he intrusted in his hands to accomplish.
To finish - To do or to perform until the task is completed. The word is applied to the "termination" of anything, as we say a task is "ended" or a work is completed. So Jesus said, when he expired, It is "finished" Joh 19:30. From this it appears that Jesus came to "accomplish" a certain work; and hence we see the reason why he so often guarded his life and sought his safety until the task was fully completed. These works or miracles bore witness of him; that is, they showed that he was sent from God, because none but God could perform them, and because God would not give such power to any whose life and doctrines he did not approve. They were more decisive proof than the testimony of John, because:
1. John worked no miracles, Joh 10:41.
2. It was possible that a man might be deceived or be an impostor. It was not possible for God to deceive.
3. The miracles which Jesus performed were such as no human being could work, and no angel. He that could raise the dead must have all power, and he who commissioned Jesus, therefore, must be God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:36: I have: Joh 5:32; Jo1 5:9, Jo1 5:11, Jo1 5:12
the works: Joh 3:2, Joh 9:30-33, Joh 10:25, Joh 10:37, Joh 10:38, Joh 11:37, Joh 14:10, Joh 14:11, Joh 15:24, Joh 17:4; Act 2:22; Mat 11:4
John Gill
5:36 But I have greater witness than that of John,.... The Vulgate Latin, and Ethiopic versions read, "greater than John", but wrongly; for the testimonies of Christ's works, and of his Father, are not compared with John himself, but with his testimony; and the sense is, that Christ had a greater witness than the witness of John; and so it is expressed in the Persic version: and his meaning is, that he had no need to insist upon John's testimony; he had other, and greater witnesses to produce:
for the works which the Father hath given me to finish; such as the preaching of the Gospel, the fulfilling of the law, and the redemption of his people; all which were appointed by his Father, and given him to do, and which he completely finished. The whole Gospel came, and was published by Jesus Christ, and the law was entirely fulfilled by him; and the work of man's salvation was finished by him, and these bear witness to the truth of his deity, and divine sonship; for none but the Son of God could have done these things. The Ethiopic version reads in the singular number, "this work which my Father hath given me", &c. and if it was a single work that is referred to, the work of redemption bids fair to be it. But, these works include not only what Christ did on earth, in his state of humiliation, but what he has done since, and will do; which his Father has given him to finish, and he has finished, or will finish them; such as the resurrection of himself from the dead, the effusion of the gifts and graces of the Spirit, the spreading and succeeding his Gospel in the world, the conversion of his redeemed ones, the gathering in the fulness of the Gentiles, and the conversion of the Jews, the destruction of antichrist, the resurrection of all the dead, and the judgment of the whole world. Though more especially his miracles are here intended, and which, and not his mediatorial works, were demonstrations and proofs to men of his divine sonship; see Mt 14:33;
the same works that I do, bear witness of me, that the Father hath sent me; and that he was in the Father, and the Father in him; or that they were one in nature, and equal in power and glory, Jn 10:30.
Robert Jamieson, A. R. Fausset and David Brown
5:36 I have greater witness--rather, "The witness which I have is greater."
the works . . . bear witness of me--not simply as miracles nor even as a miracle of mercy, but these miracles, as He did them, with a will and a power, a majesty and a grace manifestly His own.
5:375:37: Եւ որ առաքեա՛ցն զիս Հայր, նա՛ վկայեաց վասն իմ։ Դուք ո՛չ զձայն նորա երբէք լուարուք. եւ ո՛չ զտեսիլ նորա տեսէք։
37. Եւ Հայրը, որ ինձ ուղարկեց, նա՛ է վկայել իմ մասին. դուք ո՛չ նրա ձայնն էք երբեւէ լսել եւ ո՛չ էլ նրա երեսն էք տեսել:
37 Հայրը, որ զիս ղրկեց, ինք վկայեց ինծի համար։ Դուք անոր ձայնը չլսեցիք, ո՛չ ալ անոր կերպարանքը տեսաք
Եւ որ առաքեացն զիս Հայր` նա վկայեաց վասն իմ. դուք ոչ զձայն նորա երբեք լուարուք, եւ ոչ զտեսիլ նորա տեսէք:

5:37: Եւ որ առաքեա՛ցն զիս Հայր, նա՛ վկայեաց վասն իմ։ Դուք ո՛չ զձայն նորա երբէք լուարուք. եւ ո՛չ զտեսիլ նորա տեսէք։
37. Եւ Հայրը, որ ինձ ուղարկեց, նա՛ է վկայել իմ մասին. դուք ո՛չ նրա ձայնն էք երբեւէ լսել եւ ո՛չ էլ նրա երեսն էք տեսել:
37 Հայրը, որ զիս ղրկեց, ինք վկայեց ինծի համար։ Դուք անոր ձայնը չլսեցիք, ո՛չ ալ անոր կերպարանքը տեսաք
zohrab-1805▾ eastern-1994▾ western am▾
5:3737: И пославший Меня Отец Сам засвидетельствовал о Мне. А вы ни гласа Его никогда не слышали, ни лица Его не видели;
5:37  καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε,
5:37. καὶ (and) ὁ (the-one) πέμψας (having-dispatched) με (to-me,"πατὴρ (a-Father,"ἐκεῖνος (the-one-thither) μεμαρτύρηκεν (it-had-come-to-witness-unto) περὶ (about) ἐμοῦ. (of-ME) οὔτε (Not-also) φωνὴν (to-a-sound) αὐτοῦ (of-it) πώποτε (unto-whither-which-also) ἀκηκόατε (ye-hath-had-come-to-hear) οὔτε (not-also) εἶδος (to-a-sight) αὐτοῦ (of-it) ἑωράκατε, (ye-had-come-to-discern-unto,"
5:37. et qui misit me Pater ipse testimonium perhibuit de me neque vocem eius umquam audistis neque speciem eius vidistisAnd the Father himself who hath sent me hath given testimony of me: neither have you heard his voice at any time, nor seen his shape.
37. And the Father which sent me, he hath borne witness of me. Ye have neither heard his voice at any time, nor seen his form.
5:37. And the Father who has sent me has himself offered testimony about me. And you have never heard his voice, nor have you beheld his appearance.
5:37. And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape:

37: И пославший Меня Отец Сам засвидетельствовал о Мне. А вы ни гласа Его никогда не слышали, ни лица Его не видели;
5:37  καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε,
5:37. et qui misit me Pater ipse testimonium perhibuit de me neque vocem eius umquam audistis neque speciem eius vidistis
And the Father himself who hath sent me hath given testimony of me: neither have you heard his voice at any time, nor seen his shape.
5:37. And the Father who has sent me has himself offered testimony about me. And you have never heard his voice, nor have you beheld his appearance.
5:37. And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
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Adam Clarke: Commentary on the Bible - 1831
5:37: The Father himself - hath borne witness - That is, by his prophets.
Ye have neither heard his voice - I make these words, with Bp. Pearce, a parenthesis: the sense is - "Not that my Father ever appeared visibly or spake audibly to any of you; but he did it by the mouths of his prophets." Lately, however, he had added to their testimony his own voice from heaven, on the day of Christ's baptism. See Mat 3:17.
Albert Barnes: Notes on the Bible - 1834
5:37: The Father himself ... hath borne witness of me - This God had done,
1. By the miracles which Jesus had performed, and of which he was conversing.
2. At the baptism of Jesus, where he said, "This is my beloved Son," Mat 3:17.
3. In the prophecies of the Old Testament. It is not easy to say here to which of these he refers. Perhaps he has reference to all.
Ye have neither heard his voice - This difficult passage has been interpreted in various ways. The main design of it seems to be clear - to reprove the Jews for not believing the evidence that he was the Messiah. In doing this he says that they were indisposed to listen to the testimony of God. He affirmed that God had given sufficient evidence of his divine mission, but they had disregarded it. The first thing that he notices is that they had not heard his voice. The word "hear," in this place, is to be understood in the sense of "obey" or listen to. See the notes at Joh 5:25. The voice of God means his commands or his declarations, however made; and the Saviour said that it had been the "characteristic" of the Jews that they had not listened to the voice or command of God. As this had been their general characteristic, it was not wonderful that they disregarded now his testimony in regard to the Messiah. The voice of God had been literally heard on the mount. See Deu 4:12; "Ye heard the voice of the words."
At any time - This has been the uniform characteristic of the nation that they have disregarded and perverted the testimony of God, and it was as true of that generation as of their fathers.
Nor seen his shape - No man hath seen God at any time, Joh 1:18. But the word "shape," here, does not mean "God himself." It refers to the visible "manifestation" of himself; to the "appearance" which he assumed. It is applied in the Septuagint to his manifesting himself to Moses, Num 12:8; "With him will I speak mouth to mouth, 'even apparently;'" in Greek, "in a form" or "shape" the word used here. It is applied to the visible symbol of God that appeared in the cloud and that rested on the tabernacle, Num 9:15-16. It is the same word that is applied to the Holy Spirit appearing in bodily shape like a dove, Luk 3:22. Jesus does not here deny that God had "appeared" in this manner, but he says they had not seen - that is, had not "paid attention to," or "regarded," the appearance of God. He had manifested himself, but they disregarded it, and, in particular, they had disregarded his manifestations in attestation of the Messiah. As the word "hear" means to obey, to listen to, so the word "see" means "to pay attention to, to regard" Jo2 1:8; Jo1 3:6, and thus throws light on Joh 14:9; "He that hath seen me hath seen the Father." "I am a 'manifestation' of God - God appearing in human flesh, as he appeared formerly in the symbol of the cloud; and he that 'regards me,' or attends to me, regards the Father."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:37: Joh 5:32
borne: Joh 6:27, Joh 8:18; Mat 3:17, Mat 17:5
Ye have: Joh 1:18, Joh 14:9, Joh 15:24; Exo 20:19; Deu 4:12; Ti1 1:17, Ti1 6:16; Jo1 1:1, Jo1 1:2; Jo1 4:12, Jo1 4:20
John Gill
5:37 And the Father himself, which hath sent me,.... Not only the works he gave him to do, and which he did, but he himself in person:
hath borne witness of me; not only in the writings of Moses, and the prophecies of the Old Testament, but by an audible articulate voice from heaven, at the time of Christ's baptism, Mt 3:17; which was a full testimony of the sonship of Christ, and of the Father's well pleasure in him; and which was repeated at his transfiguration on the mount, Mt 17:5; and the sonship of Christ is the grand thing which the three that bear record in heaven, the Father, the Word, and the Holy Ghost, testify of, 1Jn 5:7;
ye have neither heard his voice at any time, nor seen his shape; for the voices that were heard, and the forms that were seen under the Old Testament dispensation, from the first of this kind in Eden's garden, to the incarnation of Christ, which are ascribed to God, or to a divine person, were either by the ministry of angels, or they were voices uttered by the Son of God, or forms assumed by him, who often appeared in an human form, as a prelude of his incarnation; so that it was unusual, and wonderful, and remarkable, that the Father should bear a testimony to the sonship of Christ by a voice from heaven; and which therefore ought to be attended to, and received as a sufficient and valid testimony.
John Wesley
5:37 He hath testified of me - Namely at my baptism. I speak not of my supposed father Joseph. Ye are utter strangers to him of whom I speak.
Robert Jamieson, A. R. Fausset and David Brown
5:37 the Father himself . . . hath borne witness of me--not referring, probably, to the voice of His baptism, but (as seems from what follows) to the testimony of the Old Testament Scripture [CALVIN, LUCKE, MEYER, LUTHARDT, &c.].
neither heard his voice, &c.--never recognized Him in this character. The words are "designedly mysterious, like many others which our Lord uttered" [STIER].
5:385:38: Եւ ո՛չ զբան նորա ունիք ՚ի ձեզ բնակեալ. զի զոր նա առաքեաց, դուք նմա ո՛չ հաւատայք։
38. Եւ ո՛չ էլ նրա խօսքն ունէք ձեր մէջ բնակուած, որովհետեւ, ում նա ուղարկեց, դուք նրան չէք հաւատում:
38 Ո՛չ ալ անոր խօսքը ձեր մէջ բնակած է, քանզի զայն որ ինք ղրկեց, դուք անոր չէք հաւատար։
եւ ոչ զբան նորա ունիք ի ձեզ բնակեալ, զի զոր նա առաքեաց` դուք նմա ոչ հաւատայք:

5:38: Եւ ո՛չ զբան նորա ունիք ՚ի ձեզ բնակեալ. զի զոր նա առաքեաց, դուք նմա ո՛չ հաւատայք։
38. Եւ ո՛չ էլ նրա խօսքն ունէք ձեր մէջ բնակուած, որովհետեւ, ում նա ուղարկեց, դուք նրան չէք հաւատում:
38 Ո՛չ ալ անոր խօսքը ձեր մէջ բնակած է, քանզի զայն որ ինք ղրկեց, դուք անոր չէք հաւատար։
zohrab-1805▾ eastern-1994▾ western am▾
5:3838: и не имеете слова Его пребывающего в вас, потому что вы не веруете Тому, Которого Он послал.
5:38  καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος τούτῳ ὑμεῖς οὐ πιστεύετε.
5:38. καὶ (and) τὸν (to-the-one) λόγον (to-a-forthee) αὐτοῦ (of-it) οὐκ (not) ἔχετε (ye-hold) ἐν (in) ὑμῖν (unto-ye) μένοντα, (to-staying,"ὅτι (to-which-a-one) ὃν (to-which) ἀπέστειλεν (it-set-off,"ἐκεῖνος (the-one-thither,"τούτῳ (unto-the-one-this) ὑμεῖς (ye) οὐ (not) πιστεύετε. (ye-trust-of)
5:38. et verbum eius non habetis in vobis manens quia quem misit ille huic vos non creditisAnd you have not his word abiding in you: for whom he hath sent, him you believe not.
38. And ye have not his word abiding in you: for whom he sent, him ye believe not.
5:38. And you do not have his word abiding in you. For the one whom he sent, the same you would not believe.
5:38. And ye have not his word abiding in you: for whom he hath sent, him ye believe not.
And ye have not his word abiding in you: for whom he hath sent, him ye believe not:

38: и не имеете слова Его пребывающего в вас, потому что вы не веруете Тому, Которого Он послал.
5:38  καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος τούτῳ ὑμεῖς οὐ πιστεύετε.
5:38. et verbum eius non habetis in vobis manens quia quem misit ille huic vos non creditis
And you have not his word abiding in you: for whom he hath sent, him you believe not.
5:38. And you do not have his word abiding in you. For the one whom he sent, the same you would not believe.
5:38. And ye have not his word abiding in you: for whom he hath sent, him ye believe not.
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Adam Clarke: Commentary on the Bible - 1831
5:38: Ye have not his word abiding in you - Though ye believe the Scriptures to be of God, yet ye do not let them take hold of your hearts - his word is in your mouth, but not in your mind. What a miserable lot! to read the Scriptures as the true sayings of God, and yet to get no salvation from them! Thy word, says David, (Psa 119:11), have I hid in my heart, that I might not sin against thee. This, these Jews had not done. Reader, hast thou?
Albert Barnes: Notes on the Bible - 1834
5:38: His word abiding in you - His law does not abide in you - that is, you do not regard or obey it. This was the "third" thing that he charged them with.
1. They had not obeyed the command of God.
2. They had not regarded his manifestations, either in the times of the old dispensation, or now through the Messiah.
3. They did not yield to what he had said in the Revelation of the Old Testament.
For whom he hath sent - God had foretold that the Messiah would come. He had now given evidence that Jesus was he; but now they rejected him, and this was proof that they did not regard the word of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:38: ye have: Joh 5:42, Joh 5:46, Joh 5:47, Joh 8:37, Joh 8:46, Joh 8:47, Joh 15:7; Deu 6:6-9; Jos 1:8; Psa 119:11; Pro 2:1, Pro 2:2; Pro 7:1, Pro 7:2; Col 3:16; Jam 1:21, Jam 1:22; Jo1 2:14
for: Joh 5:43, Joh 1:11, Joh 3:18-21, Joh 12:44-48; Isa 49:7, Isa 53:1-3
John Gill
5:38 And ye have not his word abiding in you,.... Which some understand of Christ himself, the Logos, or word: who, though he was now with them, being made flesh, and dwelling among them, yet would not long continue with them: though rather this designs the written word, or the Scriptures of truth; and especially that part of them, which contains prophecies concerning the Messiah, which did not dwell in them richly, nor they dwell in their meditation on them, as was requisite. Or rather, it may intend that word of God expressed in the testimony he bore to the sonship of Christ at his baptism, by a voice from heaven, which made no lasting impression upon the minds and hearts of the Jews that heard it; as appears by what follows:
for whom he hath sent, him ye believe not; meaning himself; for if they had had either a due regard to the sacred oracles, or to that voice from heaven at his baptism, they would have received and embraced him as the Messiah, and sent of God, and not have disbelieved and rejected him, as now they did.
John Wesley
5:38 Ye have not his word - All who believe have the word of the Father (the same with the word of the Son) abiding in them, that is, deeply ingrafted in their hearts.
Robert Jamieson, A. R. Fausset and David Brown
5:38 not his word abiding in you--passing now from the Witness to the testimony borne by Him in "the lively oracles" (Acts 7:38): both were alike strangers to their breasts, as was evidenced by their rejecting Him to whom all that witness was borne.
5:395:39: Քննեցէ՛ք զգիրս. զի դուք համարիք նոքօ՛ք ունել զկեանսն յաւիտենականս. եւ նոքի՛ն իսկ են որ վկայեն վասն իմ, որովք համարիքն ունել կեանս.
39. Քննեցէ՛ք Գրքերը, քանի որ կարծում էք, թէ նրանցով յաւիտենական կեանք կ’ունենաք: Բայց այդ Գրքերն իսկ վկայում են իմ մասին, որովհետեւ դուք կարծում էք, թէ յաւիտենական կեանք ունէք:
39 Գրքերը քննեցէք, վասն զի կը կարծէք թէ անոնցմով կրնաք յաւիտենական կեանք ունենալ։ Ահա բուն անոնք են, որ ինծի համար կը վկայեն.
Քննեցէք զգիրս, զի դուք համարիք նոքօք ունել զկեանսն յաւիտենականս. եւ նոքին իսկ են որ վկայեն վասն իմ, [27]որովք համարիքն ունել կեանս:

5:39: Քննեցէ՛ք զգիրս. զի դուք համարիք նոքօ՛ք ունել զկեանսն յաւիտենականս. եւ նոքի՛ն իսկ են որ վկայեն վասն իմ, որովք համարիքն ունել կեանս.
39. Քննեցէ՛ք Գրքերը, քանի որ կարծում էք, թէ նրանցով յաւիտենական կեանք կ’ունենաք: Բայց այդ Գրքերն իսկ վկայում են իմ մասին, որովհետեւ դուք կարծում էք, թէ յաւիտենական կեանք ունէք:
39 Գրքերը քննեցէք, վասն զի կը կարծէք թէ անոնցմով կրնաք յաւիտենական կեանք ունենալ։ Ահա բուն անոնք են, որ ինծի համար կը վկայեն.
zohrab-1805▾ eastern-1994▾ western am▾
5:3939: Исследуйте Писания, ибо вы думаете чрез них иметь жизнь вечную; а они свидетельствуют о Мне.
5:39  ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ·
5:39. ἐραυνᾶτε (Ye-search-unto) τὰς (to-the-ones) γραφάς, (to-scribings,"ὅτι (to-which-a-one) ὑμεῖς (ye) δοκεῖτε (ye-think-unto) ἐν (in) αὐταῖς (unto-them) ζωὴν (to-a-lifing) αἰώνιον (to-aged-belonged) ἔχειν: (to-hold,"καὶ (and) ἐκεῖναί (the-ones-thither) εἰσιν (they-be) αἱ (the-ones) μαρτυροῦσαι ( witnessing-unto ) περὶ (about) ἐμοῦ: (of-ME,"
5:39. scrutamini scripturas quia vos putatis in ipsis vitam aeternam habere et illae sunt quae testimonium perhibent de meSearch the scriptures: for you think in them to have life everlasting. And the same are they that give testimony of me.
39. Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me;
5:39. Study the Scriptures. For you think that in them you have eternal life. And yet they also offer testimony about me.
5:39. Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.
Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me:

39: Исследуйте Писания, ибо вы думаете чрез них иметь жизнь вечную; а они свидетельствуют о Мне.
5:39  ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ·
5:39. scrutamini scripturas quia vos putatis in ipsis vitam aeternam habere et illae sunt quae testimonium perhibent de me
Search the scriptures: for you think in them to have life everlasting. And the same are they that give testimony of me.
5:39. Study the Scriptures. For you think that in them you have eternal life. And yet they also offer testimony about me.
5:39. Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: - 40: Иудеи читают Писание, и очень внимательно (видеть в выражении ereunate изъявительное наклонение, а не повелительное, как в русском тексте, побуждает контекст речи, которая вообще имеет характер обличительный). Они полагают найти в нем, в букве его, все спасение. "Писания же - мимоходом замечает Христос - именно ведут ко Христу".

Да, иудеи Писание читают, и очень внимательно, хотят исполнить их до последней буквы, чтобы найти себе жизнь или оправдание перед Богом точным исполнением всех частностей закона, но не хотят за буквою Писания увидеть истинного Жизнодавца - Христа (ср. 2Кор. 3:14-16).
Adam Clarke: Commentary on the Bible - 1831
5:39: Search the Scriptures - Ερευνατε τας γραφας. This should be translated, not in the imperative, but in the indicative mood - thus, Ye search the Scriptures diligently. That these words are commonly read in the imperative mood is sufficiently known; but this reading can never accord well with the following verse, nor can the force and energy of the words be perceived by this version.
The rabbins strongly recommend the study of the Scriptures. The Talmud, Tract. Shabbath, fol. 30, brings in God thus addressing David: "I am better pleased with one day in which thou sittest and studiest the law, than I shall be with a thousand sacrifices which thy son Solomon shall offer upon my altar."
Perhaps the Scriptures were never more diligently searched than at that very time: first, because they were in expectation of the immediate appearing of the Messiah; secondly, because they wished to find out allegories in them; (see Philo); and, thirdly, because they found these scriptures to contain the promise of an eternal life. He, said they, who studies daily in the law, is worthy to have a portion in the world to come, Sohar. Genes. fol. 31. Hence we may infer:
1st. That the Jews had the knowledge of a future state before the coming of Christ; and
2ndly. That they got that knowledge from the Old Testament Scriptures.
The word ερευνατε, which might be translated, Ye search diligently, is very expressive. Homer, Il. xviii. l. 321, applies it to a lion deprived of his whelps, who "scours the plains, and traces the footsteps of the man." And in Odyss. xix. l. 436, to dogs tracing their game by the scent of the foot.
In the Septuagint, the verb ερευναω answers to the Hebrew חפש chapash, to search by uncovering; to חקר chakar, to search minutely, to explore; to חשף chashaph, to strip, make bare; and to משש mashash, to feel, search by feeling. It is compounded of ερεω, I seek, and ευνη, a bed; "and is," says St. Chrysostom, "a metaphor taken from those who dig deep, and search for metals in the bowels of the earth. They look for the bed where the metal lies, and break every clod, and sift and examine the whole, in order to discover the ore." Those who read the verse in the imperative mood consider it an exhortation to the diligent study of the Sacred Writings. Search; that is, shake and sift them, as the word also signifies: search narrowly, till the true force and meaning of every sentence, yea, of every word and syllable, nay, of every letter and yod therein, be known and understood. Confer place with place; the scope of one place with that of another; things going before with things coming after: compare word with word, letter with letter, and search the whole thoroughly. See Parkhurst, Mintert, and Leigh.
Leaving every translation of the present passage out of the question, this is the proper method of reading and examining the Scriptures, so as to become wise unto salvation through them.
Albert Barnes: Notes on the Bible - 1834
5:39: Search the scriptures - The word translated "search" here means to "search diligently" or "search anxiously." It was applied to miners, who search for precious metals - who look anxiously for the "bed" of the ore with an intensity or anxiety proportionate to "their sense" of the value of the metal. Compare the notes at Job 28:3. It is applied by Homer to a lioness robbed of her whelps, and who "searches" the plain to "trace out" the footsteps of the man who has robbed her. It is also applied by him to dogs tracing their game by searching them out by the scent of the foot. It means a diligent, faithful, anxious investigation The word may be either in the indicative or imperative mood. In our translation it is in the imperative, as if Jesus commanded them to search the Scriptures. Cyril, Erasmus, Beza, Bengel, Kuinoel, Tholuck, DeWette, and others, give it as in the indicative: Chrysostom, Augustine, Luther, Calvin, Wetstein, Stier, Alford, and others, regard it as in the imperative, or as a command. It is impossible to determine which is the true interpretation. Either of them makes good sense, and it is proper to use the passage in either signification. There is abundant evidence that the Jews did search the books of the Old Testament. It is equally clear that all people ought to do it.
The scriptures - The writings or books of the Old Testament, for those were all the books of Revelation that they then possessed.
In them ye think ye have eternal life - The meaning of this is: "Ye think that by studying the Scriptures you will obtain eternal life. You suppose that they teach the way to future blessedness, and that by diligently studying them you will attain it." We see by this:
1. That the Jews in the time of Jesus were expecting a future state.
2. The Scriptures teach the way of life, and it is our duty to study them.
The Bereans are commended for searching the Scriptures Act 17:11; and Timothy is said from a child to have "known the holy scriptures, which are able to make us wise unto salvation," Ti2 3:15. Early life is the proper time to search the Bible, for they who seek the Lord early shall find him.
They are they ... - They bear witness to the Messiah. They predict his coming, and the manner of his life and death, Isa 53:1-12; Dan 9:26-27, etc. See the notes at Luk 24:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:39: Luk 24:27, Luk 24:44
Search: Joh 5:46, Joh 7:52; Deu 11:18-20, Deu 17:18, Deu 17:19; Jos 1:8; Psa 1:2, Psa 119:11, Psa 119:97-99; Pro 6:23, Pro 8:33, Pro 8:34; Isa 8:20, Isa 34:16; Jer 8:9; Mat 22:29; Mar 12:10; Luk 16:29, Luk 16:31; Act 8:32-35, Act 17:11; Rom 3:2; Col 3:16; Ti2 3:14-17; Pe2 1:19-21
ye think: Deu 32:47; Psa 16:11, Psa 21:4, Psa 36:9, Psa 133:3; Dan 12:2; Mat 19:16-20; Luk 10:25-29; Heb 11:16, Heb 11:35
they which: Joh 5:32, Joh 5:36, Joh 1:45; Deu 18:15, Deu 18:18; Act 26:22, Act 26:23, Act 26:27; Rom 1:2; Pe1 1:10, Pe1 1:11; Rev 19:10
John Gill
5:39 Search the Scriptures,.... The writings of Moses, and the prophets, which were of divine inspiration and authority, and are often appealed unto by Christ, and his apostles, for the truth of what they delivered; and were the standard of faith, and the test of doctrines; and therefore to be searched diligently into, for finding divine knowledge and improvement in it, and for the trial of doctrines. The words may be rendered in the indicative, as an assertion, "ye do search the Scriptures": the Jews had the sacred oracles committed to them, and these they read, not only their kings, princes, and judges, but the common people, who brought up their children to the reading of them, and instructed them in them: and besides this, these writings were read, and expounded publicly in their synagogues every sabbath day; and at this time especially these records were examined, and particularly those of them which respected the Messiah, since there was now a general expectation of him: and certain it is, that the chief priests, Scribes, and elders, or the sanhedrim, were very much versed in the Scriptures, and could readily refer to those which concerned the Messiah; see an instance of this in Mt 2:4;
for in them ye think ye have eternal life; not the doctrine of eternal life, nor the promises of it, nor the way to it; though all these are contained in them, and pointed out by them: for though life and immortality are brought to light by the Gospel, and the promise of eternal life belongs to the covenant of grace, and the way of life and righteousness by Christ is manifested without the law, and not by it; yet there is much of the Gospel, and an exhibition of the covenant of grace, and its promises, and Christ, the way of life, is directed to typically by the tree of life, and the brazen serpent, and other things in those writings. But the meaning here is, that they imagined, by having these writings in their hands, and by their reading them, and hearing them expounded every sabbath day, they should obtain and inherit everlasting life: hence they call (r) the law eternal life, and say (s) concerning the reading of it, that
"he that begins to read in the book of the law is obliged to bless after this manner: blessed be he that has chosen us above all nations, and hath given us his law.--And he that finishes blesses after him in this manner: blessed is he who hath given us his law, the law of truth, and has planted "eternal life" in the midst of us.''
This was an opinion of theirs: so the Persic version reads, "for such is your opinion"; and though this was a very vain one, yet it shows what a very high opinion they had of the Scriptures: and now to these our Lord appeals as witnesses for him, and against which they could not object, upon their own principles:
and they are they which testify of me; as they do of his proper deity and divine sonship, calling him Jehovah, God, the mighty God, and the Son of God; and of his offices as prophet, priest, and King; and of his incarnation of a virgin; and of the tribe, family, and place of his birth; of the miracles which he should work; of the treatment he should meet with from men; of his sufferings and death; of the circumstances leading on to them, and attending them; as his riding on an ass into Jerusalem, the betraying him by one of his familiar acquaintance, the selling him for thirty pieces of silver, the spitting upon, and scourging him, giving him gall for his meat, and vinegar for his drink, and parting his garments, and casting lots for his vesture, and the crucifixion of him, and that between two thieves; and of his burial, resurrection from the dead, ascension to heaven, and session at the right hand of God, and of his future coming to judgment.
(r) Zohar in Gen. fol. 100. 3. (s) Maimon. in Misn. Megilla, c. 4. sect. 1.
John Wesley
5:39 Search the Scriptures - A plain command to all men. In them ye are assured ye have eternal life - Ye know they show you the way to eternal life. And these very Scriptures testify of me.
Robert Jamieson, A. R. Fausset and David Brown
5:39 Search the scriptures, &c.--"In the Scriptures ye find your charter of eternal life; go search them then, and you will find that I am the Great Burden of their testimony; yet ye will not come to Me for that life eternal which you profess to find there, and of which they tell you I am the appointed Dispenser." (Compare Acts 17:11-12). How touching and gracious are these last words! Observe here (1) The honor which Christ gives to the Scriptures, as a record which all have a right and are bound to search--the reverse of which the Church of Rome teaches; (2) The opposite extreme is, resting in the mere Book without the living Christ, to direct the soul to whom is its main use and chiefest glory.
5:405:40: եւ դուք ո՛չ կամիք գա՛լ առ իս, զի զկեանսն ունիցիք։
40. Եւ դուք չէք կամենում դէպի ինձ գալ, որպէսզի կեանք ունենաք:
40 Եւ դուք չէք ուզեր ինծի գալ, որ կեանք ունենաք։
եւ դուք ոչ կամիք գալ առ իս զի զկեանսն ունիցիք:

5:40: եւ դուք ո՛չ կամիք գա՛լ առ իս, զի զկեանսն ունիցիք։
40. Եւ դուք չէք կամենում դէպի ինձ գալ, որպէսզի կեանք ունենաք:
40 Եւ դուք չէք ուզեր ինծի գալ, որ կեանք ունենաք։
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5:4040: Но вы не хотите придти ко Мне, чтобы иметь жизнь.
5:40  καὶ οὐ θέλετε ἐλθεῖν πρός με ἵνα ζωὴν ἔχητε.
5:40. καὶ (and) οὐ (not) θέλετε (ye-determine) ἐλθεῖν (to-have-had-came) πρός (toward) με (to-me) ἵνα (so) ζωὴν (to-a-lifing) ἔχητε. (ye-might-hold)
5:40. et non vultis venire ad me ut vitam habeatisAnd you will not come to me that you may have life.
40. and ye will not come to me, that ye may have life.
5:40. And you are not willing to come to me, so that you may have life.
5:40. And ye will not come to me, that ye might have life.
And ye will not come to me, that ye might have life:

40: Но вы не хотите придти ко Мне, чтобы иметь жизнь.
5:40  καὶ οὐ θέλετε ἐλθεῖν πρός με ἵνα ζωὴν ἔχητε.
5:40. et non vultis venire ad me ut vitam habeatis
And you will not come to me that you may have life.
5:40. And you are not willing to come to me, so that you may have life.
5:40. And ye will not come to me, that ye might have life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:40: And ye will not come to me - Though ye thus search the Scriptures, in hopes of finding the Messiah and eternal life in them, yet ye will not come unto me, believe in me, and be my disciples, though so clearly pointed out by them, that ye may have that eternal life which can only come through me.
Albert Barnes: Notes on the Bible - 1834
5:40: And ye will not come ... - Though the Old Testament bears evidence that I am the Messiah; though you professedly search it to learn the way to life, and though my works prove it, yet you will not come to me to obtain life. From this we may learn:
1. that life is to be obtained in Christ. He is the way, the truth, and the life, and he only can save us.
2. that, in order to do that, we must "come to him" - that is, must come in the way appointed, as lost sinners, and be willing to be saved by him alone.
3. that the reason why sinners are not saved lies in the will. "The only reason why sinners die is because 'they will not come' to Christ for life and happiness: it is not because they 'cannot,' but because they 'will not'" (Henry).
4. Sinners have a particular opposition to going to "Jesus Christ" for eternal life. They would prefer any other way, and it is commonly not until all other means are tried that they are willing to submit to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:40: ye will not: Joh 5:44, Joh 1:11, Joh 3:19, Joh 8:45, Joh 8:46, Joh 12:37-41; Psa 81:11; Isa 49:7, Isa 50:2, Isa 53:1-3; Mat 22:3, Mat 23:37; Rev 22:17
that: Joh 6:27, Joh 6:37, Joh 6:40, Joh 6:68, Joh 6:69, Joh 7:37, Joh 7:38, Joh 11:25, Joh 11:26; Rom 6:23; Jo1 5:11-13
John Gill
5:40 And ye will not come to me,.... Which is to be understood, not of a corporeal coming to him; for many of the Jews did come to him in this sense; some for one thing, and some for another; some for the loaves, that they might eat and be filled; some to see his miracles, and others to partake of the benefit of them; some to hear him preach, and others to catch and cavil at what they could: nor is bare coming to hear Christ preached, or an outward attendance on, and submission to his ordinances, such a coming to him as is here designed; for with these eternal life is not connected: bodily exercise profiteth not in this way; but a spiritual coming to Christ, or a coming to him by faith is here meant; in which sense the phrase is frequently used in this Gospel, especially in the next chapter; see Jn 6:35; and those who come aright to Christ, come to him as the alone, able, suitable, and sufficient Saviour; and in themselves as sinners, and ready to perish; and as such they are received by him with a welcome: but these men did not see themselves as such; nor did they see any need they had of coming to Christ; for they thought they had eternal life elsewhere: and such were their ignorance of themselves and Christ; and such their prejudices against him; and such the depravity, perverseness, and stubbornness of their wills, that they had no inclination, desire, and will to come to Christ, any more than power; which is an argument against, and not for the free will of man, unless it be to that which is evil: and this perverseness of their wills to come to Christ, when revealed in the external ministry of the word, was blameworthy in them, since this was not owing to any decree of God, but to the corruption and vitiosity of nature; which being blameworthy in them, that which follows upon it must be so too; and it was the greater aggravation of their sin, that they had the Scriptures which testified of Christ, and pointed at him as the way of life, and yet would not come to him for it:
that ye might have life; that is, eternal life, as is expressed in the foregoing verse, and is so read here in Beza's old copy, in the Syriac, Arabic, and Persic versions. This is in Christ, not only the purpose and promise of it, but that itself: he has the disposal of it, gives the right unto it, and a meetness for it, with all the comforts arising from it, and all the promises and blessings relating to it; and all that come to Christ by faith may, and shall have it: this is the will of the Father, the end of his giving of Christ, and of his mission and coming into the world, and is inseparably connected with believing in him.
John Wesley
5:40 Yet ye will not come unto me - As they direct you.
5:415:41: Ես փառս ՚ի մարդկանէ ո՛չ առնում։
41. Ես մարդկանցից փառք չեմ առնում:
41 Ես մարդոցմէ փառք չեմ սպասեր։
Ես փառս ի մարդկանէ ոչ առնում:

5:41: Ես փառս ՚ի մարդկանէ ո՛չ առնում։
41. Ես մարդկանցից փառք չեմ առնում:
41 Ես մարդոցմէ փառք չեմ սպասեր։
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5:4141: Не принимаю славы от человеков,
5:41  δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω,
5:41. Δόξαν (To-a-recognition) παρὰ (beside) ἀνθρώπων (of-mankinds) οὐ (not) λαμβάνω, (I-take,"
5:41. claritatem ab hominibus non accipioI receive not glory from men.
41. I receive not glory from men.
5:41. I do not accept glory from men.
5:41. I receive not honour from men.
I receive not honour from men:

41: Не принимаю славы от человеков,
5:41  δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω,
5:41. claritatem ab hominibus non accipio
I receive not glory from men.
5:41. I do not accept glory from men.
5:41. I receive not honour from men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: - 42: Господь говорит о Себе, как о едином источнике жизни, вовсе не из узкого честолюбия: для Него не имеет привлекательности тот почет, каким люди обыкновенно окружают своих избранников. Он не потому так строго отзывался об иудеях, что недоволен был их непочтительным отношением к Нему, как к учителю. Его резкие отзывы об иудеях объясняются тем, что Он хорошо знает их, как людей, которые не имеют любви к Богу или, правильнее, любви Божией, какая свойственна Богу (ср. 17:26: и Рим. 5:5). В самом деле, если бы они имели такую любовь, которая обнаруживается в сострадании и милосердии к несчастным, то они не восстали бы против Христа за то, что Он совершил исцеление расслабленного в субботу.
Adam Clarke: Commentary on the Bible - 1831
5:41: I receive not honor from men - I do not stand in need of you or your testimony. I act neither through self-interest nor vanity. Your salvation can add nothing to me, nor can your destruction injure me: I speak only through my love for your souls, that ye may be saved.
Albert Barnes: Notes on the Bible - 1834
5:41: I receive not honour ... - "I do not say these things because I am desirous of human applause, but to account for the fact that you do not believe on me. The reason is, that you have not the love of God in you." In this passage we see:
1. That we should not seek for human applause. It is of very little value, and it often keeps men from the approbation of God, Joh 5:44.
2. They who will not believe on Jesus Christ give evidence that they have no love for God.
3. The reason why they do not believe on him is because they have no regard for his character, wishes, or law.
Love of God - Love to God.
In you - In your hearts. You do not love God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:41: Joh 5:34, Joh 6:15, Joh 7:18, Joh 8:50, Joh 8:54; Th1 2:6; Pe1 2:21; Pe2 1:17
John Gill
5:41 I receive not honour from men. Not but that honour from men was due to Christ; and it becomes all men to honour him, as they do the Father; and he does receive honour and glory, and blessing from his saints, by their praying to him, praising him, believing in him, and serving him; but his sense is, that in asserting his equality with the Father, and in producing the testimonies he did, in proof of it, his view was not to obtain honour and applause among men, but to vindicate himself, and glorify his Father: nor did he say what he had just now said, about men's coming to him, with any such intention, to gather a party to him, to set up himself as a temporal king, in great pomp and splendour, and receive worldly homage and honour from men, as his subjects; for his kingdom was not of this world, and coming and subjection to him were things of a spiritual nature.
John Wesley
5:41 I receive not honour from men - I need it not. I seek it not from you for my own sake.
Robert Jamieson, A. R. Fausset and David Brown
5:41 I receive not honour from men--contrasting His own end with theirs, which was to obtain human applause.
5:425:42: Այլ գիտե՛մ զձեզ՝ զի զսէ՛րն Աստուծոյ ո՛չ ունիք յանձինս[1690]։ [1690] Ոմանք. Թէ զսէրն Աստուծոյ ոչ ունիք։
42. Բայց գիտեմ ձեզ, որ Աստծու հանդէպ սէր չունէք ձեր մէջ:
42 Բայց գիտեմ թէ Աստուծոյ սէրը ձեր մէջ չունիք։
Այլ գիտեմ զձեզ թէ զսէրն Աստուծոյ ոչ ունիք յանձինս:

5:42: Այլ գիտե՛մ զձեզ՝ զի զսէ՛րն Աստուծոյ ո՛չ ունիք յանձինս[1690]։
[1690] Ոմանք. Թէ զսէրն Աստուծոյ ոչ ունիք։
42. Բայց գիտեմ ձեզ, որ Աստծու հանդէպ սէր չունէք ձեր մէջ:
42 Բայց գիտեմ թէ Աստուծոյ սէրը ձեր մէջ չունիք։
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5:4242: но знаю вас: вы не имеете в себе любви к Богу.
5:42  ἀλλὰ ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς.
5:42. ἀλλὰ (other) ἔγνωκα (I-had-come-to-acquaint) ὑμᾶς (to-ye) ὅτι (to-which-a-one) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐκ (not) ἔχετε (ye-hold) ἐν (in) ἑαυτοῖς. (unto-selves)
5:42. sed cognovi vos quia dilectionem Dei non habetis in vobisBut I know you, that you have not the love of God in you.
42. But I know you, that ye have not the love of God in yourselves.
5:42. But I know you, that you do not have the love of God within you.
5:42. But I know you, that ye have not the love of God in you.
But I know you, that ye have not the love of God in you:

42: но знаю вас: вы не имеете в себе любви к Богу.
5:42  ἀλλὰ ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς.
5:42. sed cognovi vos quia dilectionem Dei non habetis in vobis
But I know you, that you have not the love of God in you.
5:42. But I know you, that you do not have the love of God within you.
5:42. But I know you, that ye have not the love of God in you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:42: But I know you, that ye have not, etc. - Don't say that you oppose me through zeal for God's honor, and love for his name, because I make myself equal to him: no, this is not the case. I know the dispositions of your souls; and I know ye have neither love for his name, nor zeal for his glory. Incorrigible ignorance, and malicious jealousy, actuate your hearts. Ye read the Scriptures, but ye do not enter into their meaning. Had you been as diligent to find out the truth, as you have been to find out allegories, false glosses, and something to countenance you in your crimes, you would have known that the Messiah, who is equal with God, must be the Son of man also, and the inheritor of David's throne; and that the very works which I do are those which the prophets have foretold the Messiah should perform. See Dan 7:13, Dan 7:14; Isa 9:6, Isa 9:7; Isa 11:1-5, Isa 11:10; Isa 35:4-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:42: I know: Joh 1:47-49, Joh 2:25, Joh 21:17; Luk 16:15; Heb 4:12, Heb 4:13; Rev 2:23
that: Joh 5:44, Joh 8:42, Joh 8:47, Joh 8:55, Joh 15:23, Joh 15:24; Rom 8:7; Jo1 2:15, Jo1 3:17, Jo1 4:20
Geneva 1599
5:42 But I know you, that ye have not the (r) love of God in you.
(r) Love toward God.
John Gill
5:42 But I know you,.... Being the omniscient God, he knew not only their persons, but their hearts, the thoughts of their hearts; what was in them, and what was wanting in them: particularly,
that ye have not the love of God in you; and which is not in any man's heart naturally; for the carnal mind is enmity to God; and men, by nature, are haters of him, and enemies in their minds to him, till this grace, which is a fruit of the Spirit, is implanted in them, in regeneration: love to God, is one of the weightier matters of the law, the Jews passed over; without which, all the actions of men signify nothing: this they made great pretensions to, and would have had it thought, that it was from love to God, that they sought to kill Jesus, for his violation of the sabbath, and making himself equal with God; but it was not from a delight in the sabbath, or from love to the Lord of it, but out of ill will to Christ, that they expressed such dissembled piety and false zeal: they were lovers of themselves, and not God; they were covetous men, and loved the world, and the things in it, which is inconsistent with the love of the Father; and besides, if they had loved him, they would have loved him that was begotten of him, and not sought to have killed him.
John Wesley
5:42 But I know you - With this ray he pierces the hearts of the hearers. And this doubtless he spake with the tenderest compassion.
Robert Jamieson, A. R. Fausset and David Brown
5:42 not the love of God in you--which would inspire you with a single desire to know His mind and will, and yield yourselves to it, in spite of prejudice and regardless of consequences.
5:435:43: Ես եկի յանուն Հօ՛ր իմոյ, եւ ո՛չ ընդունիք զիս. եթէ այլ ոք եկեսցէ յի՛ւր անուն, զնա՛ ընդունիցի՛ք[1691]։ [1691] Ոմանք. Ես իսկ եկի յանուն... ՚ի յիւր ա՛՛։
43. Ես եկայ իմ Հօր անունով, եւ ինձ չէք ընդունում: Եթէ ուրիշ մէկը գայ իր անունով, նրան կ’ընդունէք:
43 Ես իմ Հօրս անունովը եկայ ու զիս չէք ընդունիր. եթէ ուրիշ մէկը իր անունովը գայ, զանիկա պիտի ընդունիք։
Ես եկի յանուն Հօր իմոյ, եւ ոչ ընդունիք զիս. եթէ այլ ոք եկեսցէ յիւր անուն, զնա ընդունիցիք:

5:43: Ես եկի յանուն Հօ՛ր իմոյ, եւ ո՛չ ընդունիք զիս. եթէ այլ ոք եկեսցէ յի՛ւր անուն, զնա՛ ընդունիցի՛ք[1691]։
[1691] Ոմանք. Ես իսկ եկի յանուն... ՚ի յիւր ա՛՛։
43. Ես եկայ իմ Հօր անունով, եւ ինձ չէք ընդունում: Եթէ ուրիշ մէկը գայ իր անունով, նրան կ’ընդունէք:
43 Ես իմ Հօրս անունովը եկայ ու զիս չէք ընդունիր. եթէ ուրիշ մէկը իր անունովը գայ, զանիկա պիտի ընդունիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:4343: Я пришел во имя Отца Моего, и не принимаете Меня; а если иной придет во имя свое, его примете.
5:43  ἐγὼ ἐλήλυθα ἐν τῶ ὀνόματι τοῦ πατρός μου καὶ οὐ λαμβάνετέ με· ἐὰν ἄλλος ἔλθῃ ἐν τῶ ὀνόματι τῶ ἰδίῳ, ἐκεῖνον λήμψεσθε.
5:43. ἐγὼ (I) ἐλήλυθα (I-hath-had-come-to-come) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) καὶ (and) οὐ (not) λαμβάνετέ (ye-take) με: (to-me) ἐὰν (if-ever) ἄλλος (other) ἔλθῃ (it-might-have-had-came) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) τῷ (unto-the-one) ἰδίῳ, (unto-private-belonged,"ἐκεῖνον (to-the-one-thither) λήμψεσθε . ( ye-shall-take )
5:43. ego veni in nomine Patris mei et non accipitis me si alius venerit in nomine suo illum accipietisI am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive.
43. I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.
5:43. I have come in the name of my Father, and you do not accept me. If another will arrive in his own name, him you will accept.
5:43. I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.
I am come in my Father' s name, and ye receive me not: if another shall come in his own name, him ye will receive:

43: Я пришел во имя Отца Моего, и не принимаете Меня; а если иной придет во имя свое, его примете.
5:43  ἐγὼ ἐλήλυθα ἐν τῶ ὀνόματι τοῦ πατρός μου καὶ οὐ λαμβάνετέ με· ἐὰν ἄλλος ἔλθῃ ἐν τῶ ὀνόματι τῶ ἰδίῳ, ἐκεῖνον λήμψεσθε.
5:43. ego veni in nomine Patris mei et non accipitis me si alius venerit in nomine suo illum accipietis
I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive.
5:43. I have come in the name of my Father, and you do not accept me. If another will arrive in his own name, him you will accept.
5:43. I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43: Отвержение Христа представителями иудейства тем страннее, что со временем, как предрекает Христос, они примут другого, который выступит с тем же заявлением о себе, с каким является теперь Христос. Предсказание это исполнилось впервые тогда, когда Симон Вар-кохва, один из иудейских патриотов, поднявший знамя бунта против римского владычества, был признан "звездой от Иакова" (ср. Чис. 24:17), т. е. истинным Мессией, и когда тысячи иудеев пошли за этого человека на смерть (132-135: г. г. по Р. X.). По толкованию Иоанна Златоуста, здесь Христос намекает на антихриста.

Во имя свое. Этот другой не будет в действительности уполномочен Богом на принятие звания Мессии, как был уполномочен на это Христос Отцом Своим. По толкованию Иоанна Златоуста, который видит здесь только антихриста, этот последний сам будет называть себя богом, будет во всем поступать совершенно противно воле истинного Бога.
Adam Clarke: Commentary on the Bible - 1831
5:43: I am come in my Father's name - With all his influence and authority. Among the rabbins, it was essential to a teacher's credit that he should be able to support his doctrine by the authority of some eminent persons who had gone before. Hence the form, Coming in the name of another.
If another shall come in his own name - Having no Divine influence, and no other authority than his own, him ye will receive. That this was notoriously the case may appear from Josephus, Antiq. b. xviii. c. 14; Act 5:36, Act 5:37; Eusebius, Eccl. Hist. b. iv. c. 6. It is by the just judgment of God, that those who will not believe the truth of God shall be so given up as to believe the most absurd of lies. For an account of these false Christs, see the notes on Mat 24:5.
Albert Barnes: Notes on the Bible - 1834
5:43: I am come in my Father's name - By the authority of God; or giving proof that I am sent by him.
If another shall come in his own name - A false teacher setting up himself, and not even pretending to have a divine commission. The Jews were much accustomed to receive and follow particular teachers. In the time of Christ they were greatly divided between the schools of Hillel and Shammai, two famous teachers.
Ye will receive - You will follow, or obey him as a teacher.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:43: come: Joh 3:16, Joh 6:38, Joh 8:28, Joh 8:29, Joh 10:25, Joh 12:28, Joh 17:4-6; Eze 23:21; Heb 5:4, Heb 5:5
if: Mat 24:5, Mat 24:24; Act 5:36, Act 5:37, Act 21:38
John Gill
5:43 I am come in my Father's name,.... Power and authority; by his consent, with his will, and according to a covenant with him: Christ came not of himself, of his own accord, by a separate power and will of his own, but was called, and sent, and came by mutual agree meat; and brought his credentials with him, doing the works and miracles which his Father gave him to finish:
and ye receive me not; notwithstanding this they rejected him as the Messiah, and would not receive him as such; yea, traduced him as an impostor, and a deceiver:
if another shall come in his own name; which some understand of Simon Magus, others of antichrist; rather the false Christs are intended, of whom our Lord speaks, in Mt 24:24, who would rise up of themselves, and not be able to give any proof of their mission; or do anything which might entitle them to the character of the Messiah, or Christ, a name they would take to themselves: and so the Ethiopic version reads, "if another shall come in my name"; saying he is Christ, or the Messiah:
him ye will receive; as thousands of them did receive Barchocab, the false Christ, who rose up some years after in Adrian's time; and even some of their greatest Rabbins, as particularly the famous R. Akiba, who was his armour bearer: and it is easy to observe, that though they were so backward to receive, and so much prejudiced against the true Messiah, they were always forward enough to embrace a false one: and indeed to follow any, that set up himself for a temporal deliverer of them; as the instances of Theudas, and Judas of Galilee, with others, show; see Acts 5:36. And the true reason why they rejected Christ was, because he did not appear in outward pomp and glory, nor set up a temporal kingdom, or give out that he would deliver them from the Roman yoke.
John Wesley
5:43 If another shall come - Any false Christ.
Robert Jamieson, A. R. Fausset and David Brown
5:43 if another shall come, &c.--How strikingly has this been verified in the history of the Jews! "From the time of the true Christ to our time, sixty-four false Christs have been reckoned by whom they have been deceived" [BENGEL].
5:445:44: Զիա՞րդ կարէք դուք հաւատալ. զի փառս ՚ի միմեա՛նց առնուք, եւ զփա՛ռս զառ ՚ի միո՛յն Աստուծոյ ո՛չ խնդրէք[1692]։ [1692] Յոմանս պակասի. Զառ ՚ի միոյն Աստուծոյ ոչ խնդ՛՛։
44. Դուք ինչպէ՞ս կարող էք հաւատալ, քանի որ իրարից էք փառք առնում եւ չէք որոնում այն փառքը, որ միակ Աստծուց է գալիս:
44 Դուք ի՞նչպէս կրնաք հաւատալ, երբ իրարմէ փառք կ’ակնկալէք եւ այն փառքը որ Աստուծմէն է՝ չէք փնտռեր։
Զիա՞րդ կարէք դուք հաւատալ, զի փառս ի միմեանց առնուք, եւ զփառս զառ ի միոյն Աստուծոյ ոչ խնդրէք:

5:44: Զիա՞րդ կարէք դուք հաւատալ. զի փառս ՚ի միմեա՛նց առնուք, եւ զփա՛ռս զառ ՚ի միո՛յն Աստուծոյ ո՛չ խնդրէք[1692]։
[1692] Յոմանս պակասի. Զառ ՚ի միոյն Աստուծոյ ոչ խնդ՛՛։
44. Դուք ինչպէ՞ս կարող էք հաւատալ, քանի որ իրարից էք փառք առնում եւ չէք որոնում այն փառքը, որ միակ Աստծուց է գալիս:
44 Դուք ի՞նչպէս կրնաք հաւատալ, երբ իրարմէ փառք կ’ակնկալէք եւ այն փառքը որ Աստուծմէն է՝ չէք փնտռեր։
zohrab-1805▾ eastern-1994▾ western am▾
5:4444: Как вы можете веровать, когда друг от друга принимаете славу, а славы, которая от Единого Бога, не ищете?
5:44  πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρὰ ἀλλήλων λαμβάνοντες καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου θεοῦ οὐ ζητεῖτε;
5:44. πῶς (Unto-whither) δύνασθε ( ye-able ,"ὑμεῖς (ye,"πιστεῦσαι, (to-have-trusted-of,"δόξαν (to-a-recognition) παρ' (beside) ἀλλήλων ( of-one-to-other ) λαμβάνοντες , ( taking ) καὶ (and) τὴν (to-the-one) δόξαν (to-a-recognition) τὴν (to-the-one) παρὰ (beside) τοῦ (of-the-one) μόνου (of-alone) [θεοῦ] "[of-a-Deity]"οὐ (not) ζητεῖτε; (ye-seek-unto?"
5:44. quomodo potestis vos credere qui gloriam ab invicem accipitis et gloriam quae a solo est Deo non quaeritisHow can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek?
44. How can ye believe, which receive glory one of another, and the glory that from the only God ye seek not?
5:44. How are you able to believe, you who accept glory from one another and yet do not seek the glory that is from God alone?
5:44. How can ye believe, which receive honour one of another, and seek not the honour that [cometh] from God only?
How can ye believe, which receive honour one of another, and seek not the honour that [cometh] from God only:

44: Как вы можете веровать, когда друг от друга принимаете славу, а славы, которая от Единого Бога, не ищете?
5:44  πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρὰ ἀλλήλων λαμβάνοντες καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου θεοῦ οὐ ζητεῖτε;
5:44. quomodo potestis vos credere qui gloriam ab invicem accipitis et gloriam quae a solo est Deo non quaeritis
How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek?
5:44. How are you able to believe, you who accept glory from one another and yet do not seek the glory that is from God alone?
5:44. How can ye believe, which receive honour one of another, and seek not the honour that [cometh] from God only?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44: Разъясняя дальнейшие причины неверия иудеев, Христос указывает на то, что они вовсе не заботятся о том, чтобы удостоиться той благодати, какую людям должен принести Мессия-Искупитель. Они - узкие честолюбцы, всецело занятые тем, как бы не унизить своего достоинства в глазах людей. Они ищут только славы, почтения от людей (Мф. 23:6-8).

Славы, которая от Единою Бога, не ищете. Уверовать во Христа может только тот, кто смиренно сознает свою духовную нищету и ищет помощи благодати Божией. Такого человека и Бог прославит, признает его Своим верным слугой. Но об этой славе или чести, которую может дать один только Бог, иудеи не заботятся.
Adam Clarke: Commentary on the Bible - 1831
5:44: How can ye believe, which receive honor, etc. - The grand obstacle to the salvation of the scribes and Pharisees was their pride, vanity, and self-love. They lived on each other's praise. If they had acknowledged Christ as the only teacher, they must have given up the good opinion of the multitude; and they chose rather to lose their souls than to forfeit their reputation among men! This is the ruin of millions. They would be religious, if religion and worldly honor were connected; but as the kingdom of Christ is not of this world, and their hearts and souls are wedded to the earth, they will not accept the salvation which is offered to them on these terms - Deny thyself: take up thy cross, and follow Me. It is no wonder that we never find persons making any progress in religion who mix with the world, and in any respect regulate their conduct by its anti-Christian customs, maxims, and fashions.
From God only? - Or, from the only God - Παρα του μονου Θεου. Two of the ancient Slavonic versions read, From the only begotten Son of God.
Albert Barnes: Notes on the Bible - 1834
5:44: Which receive honour one of another - Who are studious of praise, and live for pride, ambition, and vainglory. This desire, Jesus says, was the great reason why they would not believe on him. They were unwilling to renounce their worldly honors, and become the followers of one so humble and unostentatious as he was. They expected a Messiah of pomp and splendor, and would not submit to one so despised and of so lowly a rank. Had the Messiah come, as they expected, with pomp and power, it would have been an honor, in their view, to follow him; as it was, they despised and rejected him. The great reason why multitudes do not believe is their attachment to human honors, or their pride, and vanity, and ambition. These are so strong, that while they continue they cannot and will not believe. They might, however, renounce these things, and then, the obstacles being removed, they would believe. Learn:
1. A man cannot believe the gospel while he is wholly under the influence of ambition. The two are not compatible. The religion of the gospel is humility, and a man who has not that "cannot" be a Christian.
2. Great numbers are deterred from being Christians by pride and ambition. Probably there is no single thing that pRev_ents so really young men from becoming Christians as this passion. The proud and ambitious heart refuses to bow to the humiliating terms of the gospel.
3. Though while a man is under this governing principle he cannot believe the gospel, yet this proves nothing about his ability to lay that aside, and to yield to truth. that is another question. A child cannot open a trunk when he gets on the lid and attempts to raise his own weight and the cover of the trunk too; but that settles nothing about the inquiry whether he might not get off and then open it. The true question is whether a man can or cannot lay aside his ambition and pride, and about that there ought not to be any dispute. No one doubts that it may be done; and if that can be done, he can become a Christian.
Seek not the honour - The praise, the glory, the approbation of God. The honor which comes from men is their praise, flattery, commendation; the honor that comes from God is his approbation for doing his will. God alone can confer the honors of heaven - the reward of having done our duty here. That we should seek, and if we seek that, we shall come to Christ, who is the way and the life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:44: can: Joh 3:20, Joh 8:43, Joh 12:43; Jer 13:23; Rom 8:7, Rom 8:8; Heb 3:12
which: Mat 23:5; Gal 5:19-21; Phi 2:3
and: Sa1 2:30; Ch2 6:8; Mat 25:21-23; Luk 19:17; Rom 2:7, Rom 2:10, Rom 2:29; Co1 4:5; Co2 10:18; Jam 2:1; Pe1 1:7
John Gill
5:44 How can ye believe, which receive honour one of another?.... As the Scribes and Pharisees did, who were ambitious of honour and respect from one another, as well as from the common people; doing all they did to be seen of men, and to gain applause among them: choosing the uppermost rooms at feasts, and chief places in the synagogues, and delighting in the pompous title of Rabbi, Rabbi; and were in expectation of the temporal kingdom of the Messiah, when they hoped to be advanced to places of great honour and profit; and all this was an hinderance to them from believing in Christ, who appeared in such an abject form, and made so mean a figure; whose doctrine was so unsuitable to their carnal minds, and whose followers were so poor and contemptible; and besides it was made a law among them, that those who professed him to be the Messiah, should be cast out of the synagogue: hence many who were convinced that he was the Messiah, durst not confess him, lest they should lose their honour and respect among men, which they preferred to the praise of God:
and seek not the honour that cometh from God only; or "from the only God", as the Vulgate Latin; or "from the one God", as the Syriac, Arabic, and Persic versions render it: the honour that comes from him is, that of being born of him; of being a son or daughter of his, having that new name, which is better than that of sons and daughters of the greatest princes on earth; of being made all glorious within, and clothed with gold of Ophir, with raiment of needlework, with the robe of righteousness, and garments of salvation; of being translated into the spiritual kingdom of Christ, and made kings and priests unto God by him; of being set on the same throne with Christ, having on a crown of life and righteousness, and enjoying a kingdom and glory; being heirs of God, and joint heirs with Christ; which honour all the saints have, or shall have, and which these men cared not for.
John Wesley
5:44 While ye receive honour - That is, while ye seek the praise of men rather than the praise of God. At the feast of pentecost, kept in commemoration of the giving the law from Mount Sinai, their sermons used to be full of the praises of the law, and of the people to whom it was given. How mortifying then must the following words of our Lord be to them, while they were thus exulting in Moses and his law!
Robert Jamieson, A. R. Fausset and David Brown
5:44 How can ye believe, &c.--(See on Jn 5:40-41). The "will not" of Jn 5:40, and "cannot" here are just different features of the same awful state of the human heart.
5:455:45: Մի՛ համարիք եթէ ես չարախօ՛ս ինչ իցեմ զձէնջ առ Հօր. գո՛յ որ չարախօ՛ս կայ զձէնջ՝ Մովսէ՛ս. յոր դուքն յուսացեալ էք։
45. Մի՛ կարծէք, որ ես Հօր մօտ ձեզ պիտի ամբաստանեմ. կայ մէկը, որ որպէս ամբաստանող կը կանգնի ձեր դէմ՝ Մովսէ՛սը, որի վրայ դուք յոյս էք դրել.
45 Մի՛ կարծէք թէ ես ձեզի համար ամբաստանութիւն պիտի ընեմ Հօրը։ Կայ մէկը՝ որ ձեզի համար ամբաստանութիւն կ’ընէ։ Մովսէսը՝ որուն դուք յուսացած էք։
Մի՛ համարիք եթէ ես չարախօս ինչ իցեմ զձէնջ առ Հօր. գոյ որ չարախօս կայ զձէնջ, Մովսէս, յոր դուքն յուսացեալ էք:

5:45: Մի՛ համարիք եթէ ես չարախօ՛ս ինչ իցեմ զձէնջ առ Հօր. գո՛յ որ չարախօ՛ս կայ զձէնջ՝ Մովսէ՛ս. յոր դուքն յուսացեալ էք։
45. Մի՛ կարծէք, որ ես Հօր մօտ ձեզ պիտի ամբաստանեմ. կայ մէկը, որ որպէս ամբաստանող կը կանգնի ձեր դէմ՝ Մովսէ՛սը, որի վրայ դուք յոյս էք դրել.
45 Մի՛ կարծէք թէ ես ձեզի համար ամբաստանութիւն պիտի ընեմ Հօրը։ Կայ մէկը՝ որ ձեզի համար ամբաստանութիւն կ’ընէ։ Մովսէսը՝ որուն դուք յուսացած էք։
zohrab-1805▾ eastern-1994▾ western am▾
5:4545: Не думайте, что Я буду обвинять вас пред Отцем: есть на вас обвинитель Моисей, на которого вы уповаете.
5:45  μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν μωϊσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε.
5:45. μὴ (Lest) δοκεῖτε (ye-should-think-unto) ὅτι (to-which-a-one) ἐγὼ (I) κατηγορήσω (I-shall-gather-down-unto) ὑμῶν (of-ye) πρὸς (toward) τὸν (to-the-one) πατέρα: (to-a-Father) ἔστιν (it-be) ὁ (the-one) κατηγορῶν (gathering-down-unto) ὑμῶν (of-ye,"Μωυσῆς, (a-Mouses,"εἰς (into) ὃν (to-which) ὑμεῖς (ye) ἠλπίκατε. (ye-had-come-to-expect-to)
5:45. nolite putare quia ego accusaturus sim vos apud Patrem est qui accuset vos Moses in quo vos speratisThink not that I will accuse you to the Father. There is one that accuseth you, Moses, in whom you trust.
45. Think not that I will accuse you to the Father: there is one that accuseth you, Moses, on whom ye have set your hope.
5:45. Do not consider that I might accuse you with the Father. There is one who accuses you, Moses, in whom you hope.
5:45. Do not think that I will accuse you to the Father: there is [one] that accuseth you, [even] Moses, in whom ye trust.
Do not think that I will accuse you to the Father: there is [one] that accuseth you, [even] Moses, in whom ye trust:

45: Не думайте, что Я буду обвинять вас пред Отцем: есть на вас обвинитель Моисей, на которого вы уповаете.
5:45  μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν μωϊσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε.
5:45. nolite putare quia ego accusaturus sim vos apud Patrem est qui accuset vos Moses in quo vos speratis
Think not that I will accuse you to the Father. There is one that accuseth you, Moses, in whom you trust.
5:45. Do not consider that I might accuse you with the Father. There is one who accuses you, Moses, in whom you hope.
5:45. Do not think that I will accuse you to the Father: there is [one] that accuseth you, [even] Moses, in whom ye trust.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: - 47: Тяжелые обвинения Господь высказал против иудеев, но Он вовсе не хочет с обвинениями выступать против иудеев перед Своим Отцом. Против них уже есть обвинитель - это Моисей, на которого они возлагают свои надежды как на своего защитника: ведь они так строго исполняли его заповеди - как же ему не вступиться за них перед Богом, думали иудеи. Нет, Моисей не станет защищать их, когда они очутятся перед судом Божиим, потому что он сам предсказывал о пришествии Христа и в пророчествах, и в преобразованиях, содержащихся в его Пятикнижии. Не веря Христу, на Которого предуказывал своему народу Моисей, иудеи через это обнаруживают недоверие и к самому Моисею. Как же они после этого могут ожидать от Моисея помощи, когда им придется предстать перед страшным судилищем Божиим?

Речь Христа должна была произвести сильное впечатление на слушателей, и этим, вероятно, объясняется то обстоятельство, что на этот раз и враги Его не решились привести в исполнение свои злодейские намерения относительно Христа (ср. ст. 16).

Но во всяком случае, с этих пор в отношении представителей иудейства ко Христу произошла резкая и решительная перемена. Ему уже небезопасно было далее оставаться в Иерусалиме, и даже в Галилее враги Его стали преследовать Его по пятам. Тень креста нависла теперь над всею Его будущей деятельностью (Гейки).
Adam Clarke: Commentary on the Bible - 1831
5:45: Do not think that I will accuse you - You have accused me with a breach of the Sabbath, which accusation I have demonstrated to be false: I could, in return, accuse you, and substantiate the accusation, with the breach of the whole law; but this I need not do, for Moses, in whom ye trust, accuses you. You read his law, acknowledge you should obey it, and yet break it both in the letter and in the spirit. This law, therefore, accuses and condemns you. It was a maxim among the Jews that none could accuse them but Moses: the spirit of which seems to be, that only so pure and enlightened a legislator could find fault with such a noble and excellent people! For, notwithstanding their abominations, they supposed themselves the most excellent of mankind!
Albert Barnes: Notes on the Bible - 1834
5:45: Do not think that I will accuse you - Do not suppose that I intend to follow your example. They had accused Jesus of breaking the law of God, Joh 5:16. He says that he will not imitate their example, though he implies that he might accuse them.
To the Father - To God.
There is one that accuseth you - Moses might be said to accuse or reprove them. He wrote of the Messiah, clearly foretold his coming, and commanded them to hear him. As they did not do it, it might be said that they had disregarded his command; and as Moses was divinely commissioned and had a right to be obeyed, so his command reproved them: they were disobedient and rebellious.
He wrote of me - He wrote of the Messiah, and I am the Messiah, Gen 3:15; Gen 12:3; compare Joh 8:56; Gen 49:10; Deu 18:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:45: there: Joh 7:19, Joh 8:5, Joh 8:9; Rom 2:12, Rom 2:17-29, Rom 3:19, Rom 3:20, Rom 7:9-14; Co2 3:7-11; Gal 3:10
in: Joh 8:5, Joh 8:6, Joh 9:28, Joh 9:29; Mat 19:7, Mat 19:8; Rom 10:5-10
Geneva 1599
5:45 (s) Do not think that I will accuse you to the Father: there is [one] that accuseth you, [even] Moses, in whom ye trust.
(s) This denial does not set aside that which is said here, but corrects it, as if Christ said, the most severe accuser the Jews will have is Moses, not him.
John Gill
5:45 Do not think that I will accuse you to the Father,.... To God the Father, as the Ethiopic version reads. The Syriac and Persic versions read by way of interrogation, "do ye think that I will?" &c. Christ is no accuser of men; no, not of the worst of men; see Jn 8:10; he came not into the world to bring charges against men and condemn them, but to save them; to be an accuser is not agreeable to his characters of a Surety, a Saviour, an Advocate, and Judge: there were enough to accuse these persons of; as their perverseness and stubbornness, in not coming to Christ for life; their want of love to God; their rejection of him, though he came in his Father's name; their reception of another, that should come in his own name; their taking honour one of another, and not seeking the true spiritual and eternal honour, which God gives; but though he hints these things to them, he would not have them think that he accused them of them to the Father: the Jews have a notion, that when the Messiah comes, there will be accusations lodged against their doctors and wise men (t).
"R. Zeira says, that R. Jeremiah bar Aba said, that in the generation in which the son of David shall come, there will be , "accusations against the disciples of the wise men".''
And one of their writers (u) thus interprets, Dan 12:1,
"and at that time "shall Michael stand up"; he shall be as silent as a dumb man, when he shall see the holy blessed God contending with him, and saying, how shall I destroy a nation so great as this, for the sake of Israel? "and there shall be a time of trouble" in the family above, and there shall be "accusations" against the disciples of the wise men.''
However, there was no need for Christ to accuse them; for as it follows,
there is one that accuseth you, even Moses, in whom ye trust; by whom is meant, not Moses personally; for when on earth, he was a mediator between God and the people of Israel, and an intercessor for them; and since he has been in heaven, as the dead know not any thing, he knew nothing of their affairs; and when he was on the mount with Christ, his discourse with him turned upon another subject: but either the writings of Moses, as in Lk 16:29; or the doctrine of Moses, as 1Cor 10:2; or rather the law of Moses, Mt 22:24. And in this the Jews trusted; they rested in it, and made their boast of it; and expected eternal life and salvation on account of their having it, and through their hearing it read every sabbath day, and by their obedience to it: and now sin being a transgression of the law, this same law brings charges against them, and accuses them of the breach of the several precepts of it, and pronounces them guilty before God; it curses and passes a sentence of condemnation on them, and according to it, will they perish eternally, without an interest in Christ; for their own righteousness by the law of works, will be of no avail to them; the law in which they trust for life, will rise up in judgment, and be a swift witness against them: so the Jews sometimes speak of the law, as witnessing against the people of Israel (w).
(t) T. Bab. Cetubot, fol. 112. 2. (u) Jarchi in Dan xii. 1. Vid. Abkath Rocel, par. 2. p. 265. (w) Prefat. Echa Rabbati, fol. 40. 1.
John Wesley
5:45 There is one that accuseth you - By his writings.
Robert Jamieson, A. R. Fausset and David Brown
5:45 Do not think I will accuse you to the Father--"My errand hither is not to collect evidence to condemn you at God's bar."
one that accuseth you, even Moses, &c.--"Alas! that will be too well done by another, and him the object of all your religious boastings--Moses," here put for "the Law," the basis of the Old Testament Scriptures.
5:465:46: Զի եթէ հաւատայիք դուք Մովսիսի, հաւատայի՛ք արդեւք եւ ինձ. զի նա վասն իմ իսկ գրեաց[1693]։ [1693] Յօրինակին պակասէր. Զի նա վասն իմ իսկ։
46. որովհետեւ, եթէ դուք հաւատայիք Մովսէսին, կը հաւատայիք այդ դէպքում ուրեմն եւ ինձ, քանի որ նա հէնց իմ մասին է գրել.
46 Վասն զի եթէ դուք Մովսէսին հաւատայիք, ինծի ալ պիտի հաւատայիք, քանզի անիկա ինծի համար գրեց։
Զի եթէ հաւատայիք դուք Մովսիսի, հաւատայիք արդեւք եւ ինձ, զի նա վասն իմ իսկ գրեաց:

5:46: Զի եթէ հաւատայիք դուք Մովսիսի, հաւատայի՛ք արդեւք եւ ինձ. զի նա վասն իմ իսկ գրեաց[1693]։
[1693] Յօրինակին պակասէր. Զի նա վասն իմ իսկ։
46. որովհետեւ, եթէ դուք հաւատայիք Մովսէսին, կը հաւատայիք այդ դէպքում ուրեմն եւ ինձ, քանի որ նա հէնց իմ մասին է գրել.
46 Վասն զի եթէ դուք Մովսէսին հաւատայիք, ինծի ալ պիտի հաւատայիք, քանզի անիկա ինծի համար գրեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:4646: Ибо если бы вы верили Моисею, то поверили бы и Мне, потому что он писал о Мне.
5:46  εἰ γὰρ ἐπιστεύετε μωϊσεῖ, ἐπιστεύετε ἂν ἐμοί, περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν.
5:46. εἰ (If) γὰρ (therefore) ἐπιστεύετε (ye-were-trusting-of) Μωυσεῖ, (unto-a-Mouseus,"ἐπιστεύετε (ye-were-trusting-of) ἂν (ever) ἐμοί, (unto-ME) περὶ (about) γὰρ (therefore) ἐμοῦ (of-ME) ἐκεῖνος (the-one-thither) ἔγραψεν. (it-scribed)
5:46. si enim crederetis Mosi crederetis forsitan et mihi de me enim ille scripsitFor if you did believe Moses, you would perhaps believe me also: for he wrote of me.
46. For if ye believed Moses, ye would believe me; for he wrote of me.
5:46. For if you were believing in Moses, perhaps you would believe in me also. For he wrote about me.
5:46. For had ye believed Moses, ye would have believed me: for he wrote of me.
For had ye believed Moses, ye would have believed me: for he wrote of me:

46: Ибо если бы вы верили Моисею, то поверили бы и Мне, потому что он писал о Мне.
5:46  εἰ γὰρ ἐπιστεύετε μωϊσεῖ, ἐπιστεύετε ἂν ἐμοί, περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν.
5:46. si enim crederetis Mosi crederetis forsitan et mihi de me enim ille scripsit
For if you did believe Moses, you would perhaps believe me also: for he wrote of me.
5:46. For if you were believing in Moses, perhaps you would believe in me also. For he wrote about me.
5:46. For had ye believed Moses, ye would have believed me: for he wrote of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:46: He wrote of me - For instance, in reciting the prophecy of Jacob, Gen 49:10. The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. And in Deu 18:18 : I will raise them up a Prophet from among their brethren like unto thee; and I will put my words in his mouth, etc. Confer this with Act 3:22, and Act 7:37. Besides, Moses pointed out the Messiah in a multitude of symbols and figures, which are found in the history of the patriarchs, the ceremonial laws, and especially in the whole sacrificial system. All these were well-defined, though shadowy representations of the birth, life, sufferings, death, and resurrection of the Savior of the world. Add to this, Moses has given you certain marks to distinguish the false from the true prophet, Deu 13:1-3; Deu 18:22, which, if you apply to me, you will find that I am not a false but a true prophet of the Most High God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:46: had: Gal 2:19, Gal 3:10, Gal 3:13, Gal 3:24, Gal 4:21-31
for: Joh 1:45; Gen 3:15, Gen 12:3, Gen 18:18, Gen 22:18, Gen 28:14, Gen 49:10; Num 21:8, Num 21:9, Num 24:17, Num 24:18; Deu 18:15, Deu 18:18, Deu 18:19; Act 26:22; Rom 10:4; Heb. 7:1-10:39
John Gill
5:46 For had ye believed Moses,.... The doctrine of Moses, and what he says in his writings:
ye would have believed me; for there is an agreement between Moses and Christ; Christ is the end of the law of Moses, and in him is the accomplishment of his writings:
for he wrote of me; in the books written by him, Christ is spoken of, as the seed of the woman, that should bruise the serpent's head; as the seed of Abraham, in whom all nations of the earth should be blessed; as the Shiloh, to whom the gathering of the people should be; and as that prophet, who should be like unto himself, to whom the people of Israel should hearken; and he wrote many things typically of Christ; and indeed, the whole Mosaic economy was typical of Christ, as the epistle to the Hebrews shows: and therefore disbelieving Christ, was disbelieving Moses; who therefore would be an accuser of them, and a witness against them.
John Wesley
5:46 He wrote of me - Every where; in all his writings; particularly Deut 18:15, Deut 18:18.
Robert Jamieson, A. R. Fausset and David Brown
5:46 he wrote of me--"an important testimony to the subject of the whole Pentateuch--'of Me'" [ALFORD].
5:475:47: Զի եթէ նորա գրոցն ո՛չ հաւատայք, զիա՞րդ իմոց բանիցս հաւատայցէք[1694]։[1694] Ոմանք. Նորա գրոյն ոչ հաւա՛՛։
47. իսկ եթէ նրա գրածներին չէք հաւատում, իմ խօսքերին ինչպէ՞ս պիտի հաւատաք»:
47 Բայց եթէ անոր գրածներուն չէք հաւատար, իմ խօսքերուս ի՞նչպէս պիտի հաւատաք»։
Զի եթէ նորա գրոցն ոչ հաւատայք, զիա՞րդ իմոց բանիցս հաւատայցէք:

5:47: Զի եթէ նորա գրոցն ո՛չ հաւատայք, զիա՞րդ իմոց բանիցս հաւատայցէք[1694]։
[1694] Ոմանք. Նորա գրոյն ոչ հաւա՛՛։
47. իսկ եթէ նրա գրածներին չէք հաւատում, իմ խօսքերին ինչպէ՞ս պիտի հաւատաք»:
47 Բայց եթէ անոր գրածներուն չէք հաւատար, իմ խօսքերուս ի՞նչպէս պիտի հաւատաք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:4747: Если же его писаниям не верите, как поверите Моим словам?
5:47  εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασιν πιστεύσετε;
5:47. εἰ (If) δὲ (moreover) τοῖς (unto-the-ones) ἐκείνου (of-the-one-thither) γράμμασιν (unto-letters) οὐ (not) πιστεύετε, (ye-trust-of,"πῶς (unto-whither) τοῖς (unto-the-ones) ἐμοῖς ( unto-mine ) ῥήμασιν (unto-utterings-to) πιστεύσετε; (ye-shall-trust-of?"
5:47. si autem illius litteris non creditis quomodo meis verbis credetisBut if you do not believe his writings, how will you believe my words?
47. But if ye believe not his writings, how shall ye believe my words?
5:47. But if you do not believe by his writings, how will you believe by my words?”
5:47. But if ye believe not his writings, how shall ye believe my words?
But if ye believe not his writings, how shall ye believe my words:

47: Если же его писаниям не верите, как поверите Моим словам?
5:47  εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασιν πιστεύσετε;
5:47. si autem illius litteris non creditis quomodo meis verbis credetis
But if you do not believe his writings, how will you believe my words?
5:47. But if you do not believe by his writings, how will you believe by my words?”
5:47. But if ye believe not his writings, how shall ye believe my words?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:47: But if ye believe not his writings, etc. - If you lay them not to heart - if you draw not those conclusions from them which their very letter, as well as their spirit, authorizes you to draw, how shall ye believe my words, against which ye have taken up the most ungrounded prejudice? It is no wonder that we find the Jews still in the gall of bitterness, and bond of iniquity: as they believe not Moses and the prophets, in reference to the Messiah, it is no marvel that they reject Christ and the apostles. Till they see and acknowledge, from the law and the prophets, that Christ must have come, they will never believe the Gospel. St. Paul says, Co2 3:15, that even until this day, when Moses (i.e. the law) is read, the Veil is upon their hearts: - so that they see not to the end of that which is abolished: Co2 3:13. Nor will this veil be taken away, till they turn from worldly gain and atheism (which appears to be their general system) to the Lord, Co2 3:16; and then the light of the glory of God shall shine on them in the face (through the mediation and merits) of Jesus Christ.
It appears that this discourse of our Lord had effectually confounded these Jews, for they went away without replying - a manifest proof they had nothing to say.
1. In all periods of their history, the Jews were both an incredulous and disobedient people: perhaps it was on this ground that God first chose them to be keepers of his testimonies; for had they not had the most incontrovertible proofs that God did speak, they would neither have credited nor preserved his oracles.
Their incredulity is, therefore, no mean proof of the Divine authority of the law and the prophets. The apostles, who were all Jews, partook deeply of the same spirit, as various places in the Gospel prove; and, had not they had the fullest evidence of the divinity of their Master, they would not have believed, much less have sealed the truth with their blood. Thus their incredulity is a strong proof of the authenticity of the Gospel.
2. When a man, through prejudice, bigotry, or malevolence, is determined to disbelieve, both evidence and demonstration are lost upon him: he is incapable of conviction, because he is determined not to yield. This was, this is, the case with the Jews - there are facts before their eyes sufficient to convince and confound them; but they have made a covenant with unbelief, and therefore they continue blind, ignorant, and wicked; obstinately closing their eyes against the light; and thus the wrath of God is coming upon them to the very uttermost. But shall not a rebellious and wicked Christian be judged worthy of more punishment? Certainly: for he professes to believe that truth which is able to make him wise unto salvation, by faith in Jesus Christ. Reader, it is an awful thing to trifle with the Gospel! - the God of it is pure, jealous, and holy. Come unto him and implore forgiveness of thy past sins, that thou mayest have eternal life.
Albert Barnes: Notes on the Bible - 1834
5:47: If ye believe not his writings - If you do not credit what he has written which you profess to believe, it is not to be expected that you will believe my declarations. And from this we may learn:
1. That many men who profess to believe the Bible have really no regard for it when it crosses their own views and inclinations.
2. It is our duty to study the Bible, that we may be established in the belief that Jesus is the Messiah.
3. The prophecies of the Old Testament are conclusive proofs of the truth of the Christian religion.
4. He that rejects one part of the Bible, will, for the same reason, reject all.
5. The Saviour acknowledged the truth of the writings of Moses, built his religion upon them, appealed to them to prove that he was the Messiah, and commanded men to search them. We have the testimony of Jesus, therefore, that the Old Testament is a Revelation from God. He that rejects his testimony on This subject must reject his authority altogether; and it is vain for any man to profess to believe in the New Testament, or in the Lord Jesus, without also acknowledging the authority of the Old Testament and of Moses.
We have in this chapter an instance of the profound and masterly manner in which Jesus could meet and silence his enemies. There is not anywhere a more conclusive argument, or a more triumphant meeting of the charges which they had brought against him. No one can read this without being struck with his profound wisdom; and it is scarcely possible to conceive that there could be a more distinct declaration and proof that he was equal with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:47: Luk 16:29, Luk 16:31
John Gill
5:47 But if ye believe not his writings,.... They believed them to be his writings, and that they were the word of God, and yet did not believe the things contained in them, respecting Christ; or did not see, and could not believe that they belonged unto, and were applicable to Jesus of Nazareth; and therefore it could not be supposed they would give credit to him, or his words:
how shall ye believe my words? not that Moses was greater than Christ, or rather to be credited than he; Moses indeed was faithful, but Christ was worthy of more honour and credit than he was; Moses was but a servant, but Christ was a son in his own house: but this is said with respect to the Jews, with whom Moses was in great veneration and esteem; and it was more likely they should regard what he should say, than what Jesus of Nazareth should, whom they despised.
Robert Jamieson, A. R. Fausset and David Brown
5:47 If ye believe not--(See Lk 16:31).
his writings . . . my words--a remarkable contrast, not absolutely exalting Old Testament Scripture above His own words, but pointing to the office of those venerable documents to prepare Christ's way, to the necessity universally felt for documentary testimony in revealed religion, and perhaps (as STIER adds) to the relation which the comparative "letter" of the Old Testament holds to the more flowing "words" of "spirit and life" which characterize the New Testament.