John 5

After this there was a feast of the Jews; and Jesus went up to Jerusalem.

Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.

In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.

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.

And a certain man was there, which had an infirmity thirty and eight years.

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?

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.

Jesus saith unto him, Rise, take up thy bed, and walk.

And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.

He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.

Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?

And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.

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.

The man departed, and told the Jews that it was Jesus, which had made him whole.

And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

But Jesus answered them, My Father worketh hitherto, and I work.

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.

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.

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 as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

For the Father judgeth no man, but hath committed all judgment unto the Son:

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.

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, 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.

For as the Father hath life in himself; so hath he given to the Son to have life in himself;

And hath given him authority to execute judgment also, because he is the Son of man.

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

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.

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.

If I bear witness of myself, my witness is not true.

There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.

Ye sent unto John, and he bare witness unto the truth.

But I receive not testimony from man: but these things I say, that ye might be saved.

He was a burning and a shining light: and ye were willing for a season to rejoice in his light.

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.

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 ye have not his word abiding in you: for whom he hath sent, him ye believe not.

Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

And ye will not come to me, that ye might have life.

I receive not honour from men.

But I know you, that ye have not the love of God in you.

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.

How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.

For had ye believed Moses, ye would have believed me: for he wrote of me.

But if ye believe not his writings, how shall ye believe my words?

What does John 5:38 mean?

Explanation

John 5:38 speaks to the heart of belief and the relationship between God and His people.

The verse, stated by Jesus, indicates a disconnection between the religious leaders He is addressing and God.

When Jesus says, "And ye have not his word abiding in you," He criticizes the leaders for not truly internalizing or living by God's word.

The key here is "abiding," which suggests a continual, living presence, a dynamic and sustaining relationship with God's teachings.

"For whom he hath sent, him ye believe not" refers directly to Jesus Himself, whom they do not accept as the messenger and incarnation of God.

Despite the leaders' professed devotion to the scriptures, their failure to believe in Jesus indicates that they do not truly grasp the Word of God they study.

This points towards a difference between having knowledge of the scriptures and having faith or understanding through a deeper, spiritual connection.

Top Rated John Books

Historical Context

John 5:38 is a part of Jesus' discourse that follows His healing of an invalid at the Pool of Bethesda, as described in the Gospel of John.

The healing took place on the Sabbath, which led to controversy and criticism from Jewish leaders who viewed Jesus as breaking the Sabbath law.

In Judea during the first century, Jewish religious leaders (Pharisees and teachers of the law) were authoritative religious figures who strictly interpreted and followed the Jewish Law (Torah).

Jesus’ ministry often brought Him into direct conflict with these leaders because He challenged their interpretations, their authority, and the authenticity of their faith.

This verse is a part of a broader confrontation where Jesus is defending His authority and also highlighting the spiritual blindness of the religious leaders.

Theological Insights

There are various theological insights that can be drawn from John 5:38.

One perspective is that of divine revelation and authority; the leaders reject Jesus, who represents God's ultimate revelation to humanity.

This underscores a Christological viewpoint that Jesus is the seamless integration of the divine message, Word made flesh (John 1:14).

Another insight is the concept of belief itself, which, according to John's Gospel, is not merely intellectual assent but involves an intimate relationship with God.

Theological interpretations emphasize the importance of a transformative, inner change that comes from truly abiding in God’s word, rather than just an external observance of religious law or scripture.

Practical Applications

John 5:38 encourages personal reflection on the nature of one’s faith.

It pushes individuals to examine whether they are simply going through religious motions or if God’s word truly dwells in them, transforming their lives and guiding their actions.

A practical application might involve believers being more introspective about their own belief systems and more open to recognizing divine truth, even when it challenges existing dogmas or traditions.

Another application is for believers to focus on developing a strong relationship with God's teachings, allowing them to organically influence thoughts and actions, rather than solely relying on religious obligations or rituals.

Cross-References

John 1:14: "And the Word was made flesh, and dwelt among us..."
John 3:18: "He that believeth on him is not condemned: but he that believeth not is condemned already..."
John 7:5: "For neither did his brethren believe in him."
John 8:47: "He that is of God heareth God's words: ye therefore hear them not, because ye are not of God."
John 10:26: "But ye believe not, because ye are not of my sheep, as I said unto you."
James 1:22: "But be ye doers of the word, and not hearers only, deceiving your own selves."

Language Study

The phrase "abiding in you" in the original Greek is "μένοντα ἐν ὑμῖν" (menonta en hymin). "Μένοντα" (menonta), a form of "μένω" (meno), means to remain, stay, abide, or continue.

This conveys a sense of ongoing presence or indwelling. "Ἐν ὑμῖν" (en hymin) translates to "in you," pointing to a deeply personal internalization of God's word.

When Jesus says "him ye believe not," the verb for "believe" is "πιστεύετε" (pisteuete), a form of "πιστεύω" (pisteuo), which means to believe, have faith in, or trust. This use of "believe" entails more than intellectual assent, it carries the idea of reliance upon or trust in someone.

Cultural and Religious Comparisons

In the broader Greco-Roman world, concepts of divine emissaries or manifestations of deities were present in various mythologies.

However, the Jewish concept of a singular God sending a messiah was distinct. Similar to other ancient traditions, the Jewish expectation was that the messiah would be a figure of power and political liberation.

In comparison, Jesus' teachings often subverted these expectations by emphasizing spiritual liberation and internal transformation. The dissonance between Jesus' message and the established religious norms of the time is key to understanding the conflict in this verse.

Scientific Perspectives

The discourse around John 5:38 does not directly intersect with scientific perspectives as it deals with matters of faith, belief, and interpersonal dynamics rather than empirical observations.

The concept of "belief" as discussed in the verse is a psychological and sociological topic, with various studies exploring how and why people hold religious beliefs.

However, these are descriptive rather than prescriptive, focusing on patterns rather than theological truths.

commentaries

Commentaries on John 5:38 often emphasize the dichotomy between intellectual knowledge of scripture and true spiritual insight.

For example, William Barclay notes that the Jewish leaders were experts in the law but failed to recognize its fulfillment in Jesus.

Matthew Henry comments on the nature of disbelief as a moral failure to respond to God's revelation.

Additionally, scholars like D.A.

Carson suggest that Jesus' critique of the Jewish leaders is not about their rigorous study of Scripture per se, but their refusal to come to Him for life, despite their studies pointing to Him as the fulfillment of scripture.

This idea is frequently echoed in commentaries, highlighting the importance of recognizing and accepting divine revelation for genuine belief.

John 5

John 5

What does John 5:38 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?

What does John 5:38 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?