John 5:1
Greek Textus Receptus
Μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰησοῦς εἰς Ἱεροσόλυμα.
Free Grace Translation
After these things there was a feast of the Jews, and Jesus went up to Jerusalem.
John 5:2
Greek Textus Receptus
Ἔστι δὲ ἐν τοῖς Ἱεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα, ἡ ἐπιλεγομένη Ἑβραϊστὶ Βηθεσδά, πέντε στοὰς ἔχουσα.
Free Grace Translation
Now there is in Jerusalem by the Sheep Gate a pool, called Bethesda in Hebrew, having five porches.
Bible Translation Notes
John says, "Now there is [present tense] in Jerusalem ... a pool" (5:2). Jerusalem was destroyed in 70 A.D. by the Romans. The fact that John writes in the present tense has led some to conclude that his Gospel was written before 70 A.D., because the pool was only unearthed last century (late 19th century, 1888), and rediscovered again in 1956. However, A. T. Robertson gives a plausible explanation for John's use of the present tense. Commenting on John 5:2, Robertson writes: "There is (εστιν). Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John's vivid memory." (See Robertson's Word Pictures in the New Testament.) Commenting on the same text, Henry Alford writes: "ἔστιν has been thought by Bengel and others to import that John wrote his Gospel before the destruction of Jerusalem. But this must not be pressed. He might have spoken in the present without meaning to be literally accurate at the moment when he was writing (see Prolegg. to John, § iv. 6)." (Alford, The Greek Testament, commentary on John 5:2.) Also see the Wikipedia entry for "Koine Greek," when it says under the heading "New Testament Greek": "The 'historical present' tense is a term used for present tense verbs that are used in some narrative sections of the New Testament to describe events that are in the past with respect to the speaker. This is seen more in works attributed to Mark and John than Luke." (en.wikipedia.org/wiki/Koine_Greek) It should be noted that Daniel B. Wallace takes the alternative view: that John's use of εστιν in 5:2 does lend credence to an early date of writing for John's Gospel. See Wallace's article: "John 5,2 and the Date of the Fourth Gospel," Biblica, Vol. 71, No. 2 (1990), as well as his follow-up article titled "John 5:2 and the Date of the Fourth Gospel ... again" (bible.org, Nov, 6, 2006). Also see a third article by Wallace on the subject, "John 5.2 One More Time: A Response to Andreas Köstenberger" (bible.org, June 15, 2007). It is probably well to note that in his Biblica article on the topic, Wallace candidly states: "I will be the first, however, to admit that the arguments advanced in this paper are not air-tight."
Free Grace Study Notes
"This [i.e. the pool of Bethesda], we are told, was located near to the Sheep Gate (rather than market), and the name means 'House of mercy.'" —H. A. Ironside, "Jesus the Great Physician." The Sunday School Times (January 9, 1943), Vol. 85, Issue 2, p. 8. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.
John 5:3
Greek Textus Receptus
ἐν ταύταις κατέκειτο πλῆθος πολὺ τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν, ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν
Free Grace Translation
In these were lying a great many of the sick, blind, lame, & paralyzed, waiting for the moving of the water.
Bible Translation Notes
"The oldest and best manuscripts omit what the Textus Receptus adds here 'waiting for the moving of the water' (εκδεχομενον την του υδατος κινησιν), a Western and Syrian addition to throw light on the word ταραχθη (is troubled) in verse 7." (A. T. Robertson, Word Pictures in the New Testament [New York: Harper & Brothers Publishers, 1932], 6 vols., vol. 5, p. 79, comment on John 5:3.) Commenting on John 5:3b-4, H. A. Ironside affirms: "A Possible Interpolation. Many ancient manuscripts omit the last line of verse 3 and all of verse 4. They are not found in the Revised Version. It is possible that these words are not part of the inspired text, but, at any rate, they indicate the common view of the Jews and probably of the early Christians. The healing was the mercy of God extended to some who had faith to step into the troubled waters, whether an actual angel came down at times or not." —H. A. Ironside, "Jesus the Great Physician." The Sunday School Times (January 9, 1943), Vol. 85, Issue 2, p. 9. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.
Free Grace Study Notes
"In the five porches of Bethesda there were gathered a great
group of distressed invalids, each hoping his turn would come to avail
himself of the relief when the waters were troubled." —H. A. Ironside.
John 5:4
Greek Textus Receptus
ἄγγελος γὰρ κατὰ καιρὸν κατέβαινεν ἐν τῇ κολυμβήθρᾳ, καὶ ἐτάρασσε τὸ ὕδωρ· ὁ οὖν πρῶτος ἐμβὰς μετὰ τὴν ταραχὴν τοῦ ὕδατος, ὑγιὴς ἐγίνετο, ᾧ δήποτε κατειχετο νοσήματι.
Free Grace Translation
For an angel went down at times into the pool, and disturbed the water; then the one stepping in first after the disturbing of the water became well, in reference to whatever sickness he was held by.
Bible Translation Notes
"All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly added, like the clause in verse 3, to make clearer the statement in verse 7. Tertullian is the earliest writer to mention it. The Jews explained the healing virtues of the intermittent spring by the ministry of angels. But the periodicity of such angelic visits makes it difficult to believe. It is a relief to many to know that the verse is spurious." (A. T. Robertson, Word Pictures in the New Testament, comment on John 5:4.) Henry Alford adds a helpful comment when he says: "As a marginal gloss, it certainly does good service, as explaining both the obscure points—the assemblage of sick, and the answer of the man, verse 7." (Alford, The Greek Testament, 4 Vols., Vol. I, p. 737; cf. Alfred Plummer, The Gospel According to St John [Cambridge: The University Press, 1912], p. 123.)
Free Grace Study Notes
John 5:5
Greek Textus Receptus
ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα καὶ ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ.
Free Grace Translation
Now a certain man was there who had been in his infirmity thirty-eight years.
Bible Translation Notes
Some Greek MSS include the word αὐτοῦ after ἀσθενείᾳ, so that rather than "in bodily weakness", the text reads "in his bodily weakness". (See Alfred Plummer, The Gospel According to S. John [Cambridge: The University Press, 1882], p. 130, note on John 5:5.) The idea is basically the same either way; since even without the word "his," the context clarifies that the man is the one who had the infirmity.Free Grace Study Notes
"Long before the Saviour came to earth, this man’s illness began. At last, the set time had come for his relief." —H. A. Ironside.
John 5:6
Greek Textus Receptus
τοῦτον ἰδὼν ὁ Ἰησοῦς κατακείμενον, καὶ γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῷ, Θέλεις ὑγιὴς γενέσθαι;
Free Grace Translation
Jesus seeing him lying bedridden, and knowing that he had already been there a long time, said to him, "Do you want to get well?"
Free Grace Study Notes
"The question was direct and simple, and the same question comes to every needy soul today. The great Healer is waiting to manifest His power on behalf of those who are ready to be healed." —H. A. Ironside.
John 5:7
Greek Textus Receptus
ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν, Κύριε, ἄνθρωπον οὐκ ἔχω ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλλῃ με εἰς τὴν κολυμβήθραν· ἐν ᾧ δὲ ἔρχομαι ἐγώ, ἄλλος πρὸ ἐμοῦ καταβαίνει.
Free Grace Translation
The invalid answered Him, "Sir, I have no man that, whenever the water is stirred up, he might put me into the pool; but while I am going, another goes down before me."
Free Grace Study Notes
"Not realizing who it was that had so definitely inquired concerning his desire to be made whole, the palsied man thought only of being helped into the pool, and as he had no friend interested enough to assist him, he felt his case was hopeless." —H. A. Ironside.
John 5:8
Greek Textus Receptus
λέγει αὐτῷ ὁ Ἰησοῦς, Ἔγεῖραι, ἆρον τὸν κράββατόν σου, καὶ περιπάτει.
Free Grace Translation
Jesus said to him, "Arise, pick up your mat and walk."
Free Grace Study Notes
"The command of the Lord produced faith in the sick one's heart [cf. Rom. 10:17]. There was that about the words of Jesus that led the hearer to definite action." —H. A. Ironside.
John 5:9
Greek Textus Receptus
καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρε τὸν κράββατον αὐτοῦ καὶ περιεπάτει. Ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ.
Free Grace Translation
And immediately the man became well, and he picked up his mat and began walking. Now it was a Sabbath on that day.
Bible Translation Notes
The imperfect περιεπάτει should probably be understood as an inceptive imperfect, and thus the translation "began walking". (See the discussion by Gary F. Zeolla, Companion Volume to the Analytical-Literal Translation, Third Edition [2007], p. 64.) Thus John 5:9b in the New American Standard Bible (the NASB) reads: "began walking"; the NET Bible: "started walking"; the Logos21 translation edited by Art Farstad: "started to walk"; the Weymouth NT: "began to walk", etc.
Free Grace Study Notes
"As he acted upon the words of Jesus, new life entered his withered limbs, and he who had been helpless for so long sprang to his feet, a well man. One would have supposed everyone who saw what had taken place would have rejoiced because of so great a manifestation of divine power. But the narrow, bigoted legalists, who were looking on, remembered it was the holy Sabbath Day, and so engrossed were they with the letter of the law and their own human traditions added to it, they could not imagine God thus showing mercy to the poor cripple on His sacred day." —H. A. Ironside.John 5:10
Greek Textus Receptus
ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ, Σάββατόν ἐστιν· οὐκ ἔξεστί σοι ἆραι τὸν κράββατον
Free Grace Translation
Therefore the Jews were saying to the man who had been healed, "It is a Sabbath day; it is not lawful for you to pick up the mat."
Free Grace Study Notes
"The law forbade labor on the Sabbath, and as Nehemiah had forbidden the Tyrean
Merchants and their customers to bear burdens on that day (Neh. 18:19), there had grown up a great body of rules and regulations regarding the size and weight
of articles that might lawfully be carried by the faithful at that time. To these Jewish legalists the punctilious observance of the rules. and traditions of the elders was far more important than the relief of human suffering." —H. A. Ironside.
John 5:11
Greek Textus Receptus
Free Grace Translation
[But] he answered them, "The one who made me well, He said to me, 'Take your mat and walk.'"
Bible Translation Notes
A number of English Bible translations that follow the critical text include the contrasting conjunction "But" (Grk. δὲ) at the beginning of the sentence. (See John 5:11 in the ASV, NASB, ESV, NIV, NLT, NET Bible, etc.) As far as the Greek New Testament MSS, Codex Sinaiticus (c. 325-350 A.D.) includes it, as do other early MSS. For example, the Vaticanus MS (c. 350 A.D.) and the Alexandrinus MS (400-440 A.D.) include the δὲ. (See the footnote on John 5:11 in Tischendorf's The New Testament [Leipzig: Bernhard Tauchnitz, 1869], p. 154, where it says: "SVA But he answered".)
Free Grace Study Notes
"The man’s answer to their faultfinding was definite and based on logical reasoning. If Jesus had power to heal his body, He had the authority to command his obedience." —H. A. Ironside.
John 5:12
Greek Textus Receptus
ἠρώτησαν οὖν αὐτόν, Τίς ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι, Ἆρον τὸν κράββατόν σου καὶ περιπάτει;
Free Grace Translation
Therefore they asked him, "Who is the man who said to you, 'Pick up your mat and walk'?"
Free Grace Study Notes
"Whether actually ignorant or not of the name of the great Healer, they challenged the man who was carrying his bed to give his deliverer’s name, that they might accuse Him." —H. A. Ironside.
John 5:13
Greek Textus Receptus
ὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν· ὁ γὰρ Ἰησοῦς ἐξένευσεν, ὄχλου ὄντος ἐν τῷ τόπῳ.
Free Grace Translation
But the man who was healed didn't know who He was; for Jesus withdrew, a crowd being in the place.
Bible Translation Notes
Grk. "Jesus turned aside." See Bauer's Greek-Lexicon of the New Testament (4th ed.), p. 271, s.v. "ἐκνεύω ⟦ekneúō⟧ (νεύω 'nod') fut. 3 sg. ἐκνεύσει (Mi 6:14); 1 aor. ἐξένευσα (Eur., X. et al.) 'turn' (4 Km 2:24; 23:16; 3 Macc 3:22) to draw away from, turn aside, withdraw ... J 5:13" (ellipsis added). Commenting on this verse, Vincent adds, "Had conveyed Himself away [εξενευσεν]. The verb means, literally, to turn the head aside, in order to avoid something. Hence, generally, to retire or withdraw. Only here in the New Testament." (Vincent's Word Studies, comment on John 5:13, brackets his. Also see W. R. Nicoll, The Expositor's Greek Testament, commentary on 5:13.)
Free Grace Study Notes
"Actually, Jesus had not made Himself known by name to the one He had benefited. And He had mingled with the crowd, so that His presence was not readily discerned." —H. A. Ironside.John 5:14
Greek Textus Receptus
μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ Ἰησοῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ, Ἴδε ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται.
Free Grace Translation
After these things Jesus found him in the temple courtyard, and said to him, "See, you have become well; sin no more, so that nothing worse may befall you."
Bible Translation Notes
Compare John 8:11, where Jesus says to the woman caught in adultery, "Neither do I condemn you; go and sin no more." (Grk. Οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ μηκέτι ἁμάρτανε.) The Expositor's Greek Testament has this wonderful comment on John 5:14: "Though the healed man had failed to keep hold of Jesus, Jesus does not lose hold of him, but εὑρίσκει αὐτὸν ἐν τῷ ἱερῷ, 'finds him,' as if He had been looking out for him". Also note that the "something worse" that Jesus mentions should not be taken as a reference to hell or eternal punishment, for as Alfred Plummer points out: "Suffering serves other ends than punishment: 'whom the Lord loveth He chasteneth;' and comp. ix. 3." Plummer goes on to say, "χεῖρόν ['a worse thing']. Not necessarily hell: even in this life there might be a worse thing than the sickness which had consumed more than half [the] man's threescore and ten [years]." (Plummer, The Gospel According to S. John, p. 135, note on John 5:14.)
Free Grace Study Notes
"Who can doubt but that a sense of gratitude to God for his renewed strength had drawn the man to the house of the Lord, where Jesus found him again, and gave a word of warning, saying, 'Sin no more, lest a worse thing come unto thee.' This makes it evident that the man’s long illness had some connection with sin previously committed. He was warned to be careful in the future and not to
turn the grace of God into lasciviousness (Jude 4). When God deals with us in grace, we are not to abuse His lovingkindness, nor to presume upon its continuance if we walk after the flesh (Gal. 5:13)." —H. A. Ironside.
John 5:15
Greek Textus Receptus
ἀπῆλθεν ὁ ἄνθρωπος, καὶ ἀνήγγειλε τοῖς Ἰουδαίοις ὅτι Ἰησοῦς ἐστιν ὁ ποιήσας αὐτὸν ὑγιῆ.
Free Grace Translation
The man went away, and reported to the Jews that Jesus was the one who made him well.
Free Grace Study Notes
"Revealing the name of his benefactor to those who found fault with him for carrying his bed, he perhaps hoped that they would turn to Him also." —H. A. Ironside.
John 5:16
Greek Textus Receptus
καὶ διὰ τοῦτο ἐδίωκον τὸν Ἰησοῦν οἱ Ἰουδαῖοι, καὶ ἐζήτουν αὐτὸν ἀποκτεῖναι, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ.
Free Grace Translation
And for this reason the Jews began to persecute Jesus, and sought to kill Him, because He was doing these things on the Sabbath.
Bible Translation Notes
"Persecute (εδιωκον). Inchoative imperfect, 'began to persecute' and kept it up." (A. T. Robertson, Word Pictures in the New Testament, comment on John 5:16; cf. Marvin R. Vincent Word Studies in the New Testament; W. R. Nicoll, The Expositor's Greek Testament.) Commenting on the second half of the verse, Marvin R. Vincent points out: "And sought to kill him. The best texts omit." (Vincent's Word Studies, comment on John 5:16.) Everett F. Harrison affirms: "The words and sought to slay him lack sufficient manuscript authority." (Harrison, The Wycliffe Bible Commentary, p. 1083.)
Free Grace Study Notes
"With terrible malignancy, these men, who made their boast in the Law, would have destroyed Him who came to fulfill the Law and the prophets; had they been permitted to do so." —H. A. Ironside.
John 5:17
Greek Textus Receptus
ὁ δὲ Ἰησοῦς ἀπεκρίνατο αὐτοῖς, Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι.
Free Grace Translation
But Jesus answered them, "My Father is working until now, and I am working."
Free Grace Study Notes
"God’s rest after the work of creation was finished had soon been broken because of man’s sin, and He had never kept a sabbath of perfect freedom from service to mankind since. As the Father thus wrought [worked], so the Son was constantly occupied in repairing sin’s ravages. For Him there could be no true sabbath rest from toil and labor until the work of redemption was accomplished." —H. A. Ironside.
John 5:18
Greek Textus Receptus
διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι, ὅτι οὐ μόνον ἔλυε τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν Θεόν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ.
Free Grace Translation
For this reason therefore the Jews were seeking even more to kill Him, because not only was He breaking the Sabbath, but He was also calling God His own Father, making Himself equal with God.
John 5:19
Greek Textus Receptus
Ἀπεκρίνατο οὖν ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς, Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ’ ἑαυτοῦ οὐδέν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ
Free Grace Translation
Then Jesus answered and said to them, "Truly, truly, I say to you, the Son can do nothing of Himself, unless [it is] something he sees the Father doing; for whatever He does, these things also the Son likewise does."
Bible Translation Notes
Grk. "of Himself." See Thayer's Greek-English Lexicon of the New Testament, s.v. ἀπό (apo), definition 2. (d.): "ἀφ' ἑαυτοῦ, ἀφ' ἑαυτῶν, ἀπ' ἐμαυτοῦ, an expression especially common in John, of himself (myself, etc.), from his own disposition or judgment, as distinguished from another's instruction (cf. Winer's Grammar, 372 [348]): Luke 12:57; Luke 21:30; John 5:19, 30; John 11:51; John 14:10; John 16:13; John 18:34 (L Tr WH ἀπό σεαυτοῦ)." See also: W. R. Nicoll, The Expositor's Greek Testament, commentary on John 5:19.
John 5:20
Greek Textus Receptus
ὁ γὰρ πατὴρ φιλεῖ τὸν υἱόν, καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ· καὶ μείζονα τούτων δείξει αὐτῷ ἔργα, ἵνα ὑμεῖς θαυμάζητε.
Free Grace Translation
"For the Father loves the Son, and shows Him all things that He Himself is doing; and greater works than these He will show Him, so that you may marvel."
John 5:21
Greek Textus Receptus
ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ.
Free Grace Translation
"For just as the Father raises the dead and gives life, so also the Son gives life to whom He wishes."
Bible Translation Notes
"So here, as it is the Father's essential work to vivify the dead (see Rom. 8:11; 1 Sa 2:6 al.), so the Son vivifies whom He will: this last οὓς θέλει ['whom He will'] not implying any selection out of mankind, nor said merely to remove the Jewish prejudice that their own nation alone should rise from the dead, --but meaning, that in every instance where His will is to vivify, the result invariably follows." (Henry Alford, The Greek Testament [London: 1849], 2 Vols., Vol. I, p. 535, comment on John 5:21.) Cf. Jesus' statement in John 6:40, "For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day" (Jn. 6:40, NASB 1995).
John 5:22
Greek Textus Receptus
οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ υἱῷ·
Free Grace Translation
"For not even the Father judges anyone, but He has given all judgment to the Son."
Bible Translation Notes
Grk. οὐδὲ γὰρ ὁ πατὴρ. "For the Father (οὐδὲ γὰρ ὁ πατὴρ). The A. V. [The Authorized Version, i.e. The KJV] misses the climax in ουδε; not even the Father, who might be expected to be judge." (Vincent's Word Studies, Vol. II, p. 136; cf. W. R. Nicoll, The Expositor's Greek Testament, Vol. I, p. 739. Also see: Alfred Plummer, The Gospel According to S. John, p. 138.)
Grk. οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα. Literally, "For not even the Father judges no one." In Greek, the double negative equates to or signifies an even stronger negation. Whereas in English, a double negative equates to or makes a positive. Thus I have translated οὐδένα (literally "no one") as "anyone" to avoid the double negative in English. Commenting on John 5:22, Bullinger affirms: "For...no man = For not even...anyone. Gr. oude oudeis. A double negative." (E. W. Bullinger, The Companion Bible: New Testament, p. 1526. Note: Bullinger's "oudeis" is simply the nominative singular form of the word; oudena is the accusative singular form.) On this phrase, Wuest's expanded translation reads: "For not even does the Father judge anyone" (Jn. 5:22, Wuest). The phrase in Art Farstad's Logos21 translation reads: "The Father, in fact, does not judge anyone" (Jn. 5:22, Logos21).
John 5:23
Greek Textus Receptus
ἵνα πάντες τιμῶσι τὸν υἱόν, καθὼς, τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱόν, οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν.
Free Grace Translation
In order that all may honor the Son, just as they honor the Father. The one not honoring the Son, does not honor the Father [who] sent Him.
Bible Translation Notes
τιμῶν is a participle, thus I have translated it with the characteristic "-ing" ending. But τιμᾷ is a simple present active indicative verb, thus I translated it without the "-ing" ending. There is some flexibility here, but I think it is helpful to bring out the sense of the Greek into English when possible.
John 5:24
Greek Textus Receptus
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων, καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον· καὶ εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν.
Free Grace Translation
"Truly, truly, I say to you that the [one] hearing My word, and believing in Him [who] sent Me, has everlasting life; and does not come into judgment, but has passed over from death into life."
Bible Translation Notes
The phrase "does not come into judgment" (εἰς κρίσιν οὐκ ἔρχεται) is in the present tense in Greek, hence I have translated it with the English present tense. Also note the translation "has passed over" (μεταβέβηκεν), which I prefer in light of the Scriptural significance of the Passover (see Exodus 12).
Free Grace Study Notes
"ὁ τὸν λόγον μου ἀκούων [the one hearing My word]; it was through His word Jesus conveyed life to the impotent man, because that brought Him into spiritual connection with the man. And it is through His claims, His teaching, His offers, He brings Himself into connection with all. It is a general truth not confined to the impotent man. But to hear is not enough: καὶ πιστεύων τῷ πέμψαντί με [and believing in Him who sent Me], belief on Him that sent Jesus must accompany hearing. Not simply belief on Jesus but on God. The word of Jesus must be recognized as a Divine message, a word with power to fulfil it. In this case, by the very hearing and believing, ἔχει ζωὴν αἰώνιον [he has eternal life]. As the impotent man had, in his believing, physical life, so whoever believes in Christ’s word as God’s message receives the life of God into his spirit." (Marcus Dods, W. R. Nicoll, Editor, The Expositor's Greek Testament, Vol. I, p. 740, comment on John 5:24. Note: I updated the British English spelling of "recognised" to the American English spelling of it: "recognized".)
"He that heareth] We see from this that 'whom He will' (v. 21) implies no arbitrary selection. It is each individual who decides for himself whether he will hear and believe." (Alfred Plummer, The Gospel According to S. John, The Cambridge Bible for Schools and Colleges [Cambridge: The University Press, 1891], p. 129, comment on John 5:24.)
"does not come into judgment, but has passed over from death into life": Notice that through his free will, man can change his fate. Also
note that salvation (justification) occurs at a point in time
(Jn. 5:24b; cf. Rom. 5:1, 9), whereas discipleship is a process (Lk.
9:23).
The "judgment" (Grk. krisis) spoken of in John 5:24 refers to the Great White Throne judgment for the unsaved, i.e. eternal condemnation (Rev. 20:11-15). Believers will "not come into judgment" (Jn. 5:24) in that sense, but our works will be judged at the Judgement Seat of Christ: the Bema Seat Judgment (cf. 1 Cor. 3:11-15). This is for rewards, not salvation.
John 5:25
Greek Textus Receptus
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ νεκροὶ ἀκούσονται τῆς φωνῆς τοῦ υἱοῦ τοῦ Θεοῦ, καὶ οἱ ἀκούσαντες ζήσονται.
Free Grace Translation
"Truly, truly, I say to you, that an hour is coming and now is, when the dead will hear the voice of the Son of God, and those [who] hear will live."
Bible Translation Notes
Grk. οἱ ἀκούσαντες. Literally, the (ones) hearing. Or, those hearing. But since ἀκούσαντες is an aorist active participle, it is acceptable to translate it: those (who) hear.
Free Grace Study Notes
"This verse needs to be read in connection with what precedes it, especially in verse 24 and what follows, particularly in verses 28 and 29. It will then become clear that the expression 'the dead' here refers to those who are 'dead in trespasses and sins' (Eph. 2:1), not to the literally deceased. These come before us in verse 28. But it is in this hour of the dispensation of the grace of God that the Lord is quickening dead souls into newness of life through His voice as proclaimed in the Gospel. At the end of this age, He will raise the righteous dead, and a thousand years later the wicked dead. There is no such thought here of universal salvation of all men when raised from the dead, nor of what is commonly called a general resurrection of saved and lost at one time. The present 'hour' has lasted nearly two thousand years. The 'hour' of verse 28 is one thousand years in length, as Revelation 20 makes abundantly clear for all who take God at His Word." —H. A. Ironside, "The Future Life," The Sunday School Times (April 2, 1949), p. 8, ellipsis his.
John 5:26
Greek Textus Receptus
ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ·
Free Grace Translation
"For just as the Father has life in Himself, so also He gave to the Son to have life in Himself."
John 5:27
Greek Textus Receptus
καὶ ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστί.
Free Grace Translation
"And He gave to Him also authority to execute judgment, because He is [the] Son of Man."
John 5:28
Greek Textus Receptus
μὴ θαυμάζετε τοῦτο· ὅτι ἔρχεται ὥρα, ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ,
Free Grace Translation
"Do not marvel at this; because an hour is coming, in which all the ones in the tombs will hear His voice,"
John 5:29
Greek Textus Receptus
καὶ ἐκπορεύσονται, οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς· οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως.
Free Grace Translation
"and they will go forth, the ones having done good, to a resurrection of life; but the ones who practiced evil, to a resurrection of judgment."
Free Grace Study Notes
"Jesus urged His hearers not to marvel that it would be His voice
that would summon the dead eventually (cf. 11:43). All the
dead will hear the Son of Man's voice in the future, calling them
forth to judgment. Believers are those who do good, which in
this context means believing on the Son (6:29; cf. 3:21).
Theirs will be a resurrection resulting in eternal life. Those who do evil, by not believing on the Son (3:36; cf. 3:19), will
experience eternal condemnation following their resurrection." (Thomas L. Constable, Notes on John.)
John 5:30
Greek Textus Receptus
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 πατρός.
Free Grace Translation
"I can do nothing from Myself; just as I hear, I judge; and My judgment is righteous; because I do not seek My will, but the will of the Father who sent Me."
John 5:31
Greek Textus Receptus
ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής.
Free Grace Translation
"If I testify concerning Myself, My testimony is not true."
Bible Translation Notes
Notice the Greek cognates: "If I bear witness (marturō) about Myself, My witness (marturia) is not true." Here, the cognate relationship is between the verb and its subjective noun: μαρτυρῶ (marturō) is the verb form ("I testify" or "I witness"); μαρτυρία (marturia) is the noun form ("testimony" or "witness").
John 5:32
Greek Textus Receptus
ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ.
Free Grace Translation
"[There] is another [who] testifies about Me, and I know that the testimony which He testifies about Me is true."
Bible Translation Notes
Grk. ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ. Literally, "[There] is another testifying about Me."
Grk. ἡ μαρτυρία ἣν μαρτυρεῖ. Not "the testimony which He gives" (Jn. 5:32, NASB, Wuest, Williams, Logos21, HCSB, etc.), but "the testimony which He testifies" (Jn. 5:32, Smith's Literal Translation) or "the witness which he witnesseth" (Jn. 5:32, 1881 RV). To translate μαρτυρεῖ as "gives" is incorrect. In Koine Greek, "he gives" would be didōsin, from didōmi. But in John 5:32, the word that the Holy Spirit chose to use is marturei (from martureō), meaning: "he testifies" (Jn. 5:32, Smith's Literal Translation), "he witnesses" (Jn. 5:32, NKJV), or "he bears witness" (Jn. 5:32, Berean Literal Bible). V. E. Vine has an excellent definition in his Expository Dictionary of New Testament Words. For the verb martureō, Vine says it "denotes (I) to be a martus [witness or martyr] . . . or to bear witness to, sometimes rendered to testify . . . it is used of the witness (a) of God the Father to Christ, John 5:32" (Vine's Expository Dictionary, see under "WITNESS"). Bauer's Greek-English Lexicon affirms that marturei in John 5:32b has this meaning: "to confirm bear witness to, declare, confirm, . . . bear witness, confirm, attest . . . concerning someone J 5:32b; 1J 5:10." (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 618, s.v. martureō, definition 1. b.)
Free Grace Study Notes
Jesus is referring here not to John the Baptist, but to the Father (cf. Jn. 5:36-38, 8:17). For more information see the comments on John 5:32 in the following commentaries: Alford's Greek Testament, Robertson's Word Pictures in the New Testament, Meyer's Critical and Exegetical Commentary on the New Testament, Plummer's Cambridge Bible for Schools and Colleges, Bengel's Gnomon of the New Testament, and Ellicott's Commentary for English Readers.
John 5:33
Greek Textus Receptus
ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκε τῇ ἀληθείᾳ.
Free Grace Translation
"You have sent to John, and he has testified to the truth."
John 5:34
Greek Textus Receptus
ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.
Free Grace Translation
"But I do not receive the witness from a man, yet I say these things in order that you may be saved."
Free Grace Study Notes:
See A. T. Robertson's Word Pictures in the New Testament; Marvin R. Vincent's Word Studies in the New Testament; and W. R. Nicoll's The Expositor's Greek Testament.
John 5:35
Greek Textus Receptus
ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε αγαλλιασθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ.
Free Grace Translation
"He was a lamp [that was] burning and shining, and for a time you desired to rejoice in his light."
Free Grace Study Notes
John the Baptist was "the lamp" (ὁ λύχνος), whereas Jesus is "the light" (cf. Jn. 1:6-8).
John 5:36
Greek Textus Receptus
ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου· τὰ γὰρ ἔργα ἃ ἔδωκέ μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ἐγὼ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκε.
Free Grace Translation
"But I have a witness greater than John; for the works which the Father has given to Me that I should complete them, the same works which I do, they bear witness concerning Me that the Father has sent Me."
Bible Translation Notes
"It is not clear whether the genitive τοῦ Ἰωάννου refers to the witness born by John or to him. [...] Tοῦ Ἰωάννου appears to be used as a genitive of comparison, 'than John,' following the comparative adjective. If the alternate rendering would have been desired, the apostle John would have repeated the article τῆς or the article and noun τῆς μαρτυρίας (as his tendency was to repeat). In addition, John the Baptist was considered a witness; cf. v. 35 and 1:8." (See Robert Hanna, A Grammatical Aid to the Greek New Testament [Grand Rapids: Baker Book House, 1983], p. 159, comment on John 5:36.)
John 5:37
Greek Textus Receptus
καὶ ὁ πέμψας με πατήρ, αὐτὸς μεμαρτύρηκε περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὔτε εἶδος αὐτοῦ ἑωράκατε
Free Grace Translation
"And the Father Himself who sent Me has testified about Me. And you have not heard His voice at any time, nor have you seen His form."
John 5:38
Greek Textus Receptus
καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε μένοντα ἐν ὑμῖν, ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε.
Free Grace Translation
"And His word you do not have abiding in you, because whom He sent, Him you do not believe."
John 5:39
Greek Textus Receptus
ἐρευνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν, καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ·
Free Grace Translation
"You search the Scriptures, because in them you think you have eternal life, and yet these are the ones testifying about Me!"
Bible Translation Notes
Several other Bible translations include the exclamation mark for emphasis: e.g. see the New Living Translation and the Good News Translation.
Free Grace Study Notes
See: Alfred Plummer, The Gospel According to S. John (Cambridge: The University Press, 1896), p. 142, commentary on John 5:39.
John 5:40
Greek Textus Receptus
καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε.
Free Grace Translation
"And you are not willing to come to Me, that you may have life."
Bible Translation Notes
Or, "And you don't want to come to Me, that you may have life."
Free Grace Study Notes
Jesus makes it evident that the unbelieving Jews could have had life, but they were unwilling to come to Him. Jesus' statement in John 5:40 highlights the error of Calvinism, because clearly Jesus wanted to give these unbelievers eternal life, but they refused! The reason people don't come to Christ is not because they are unable to come, but because they are unwilling to come.
John 5:41
Greek Textus Receptus
δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω·
Free Grace Translation
"I do not receive honor from men."
Bible Translation Notes
See Bauer's Greek-English Lexicon of the New Testament (3rd ed.), s.v. δόξα, definition 3: "honor as enhancement or recognition of status or performance, fame, recognition, renown, honor, prestige [...] of public approbation [...] J 5:41" (p. 257). Note that the KJV and the NKJV both translate δόξα in John 5:41 as "honour" (KJV) or "honor" (NKJV), respectively.
Free Grace Study Notes
"He did not want their patronage, but He desired men to accept the salvation that He had come to provide." —H. A. Ironside, Addresses on the Gospel of John, p. 222.John 5:42
Greek Textus Receptus
ἀλλ’ ἔγνωκα ὑμᾶς, ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς.
Free Grace Translation
"But I know you, that you do not have the love of God in yourselves."
Free Grace Study Notes
Leon Morris aptly states: "despite the wonder of God's love, the Jews were so engrossed in their own self-love, their own darling ideas about religion, that they did not react to God's love." (Morris, The Gospel According to John, Revised Edition [Grand Rapids: Wm. B. Eerdmans Publishing Co., ], p. 294, footnote 121.)
John 5:43
Greek Textus Receptus
ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ οὐ λαμβάνετέ με· ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε.
Free Grace Translation
"I have come in the name of My Father, and you do not receive Me; if another should come in his own name, you will receive him."
John 5:44
Greek Textus Receptus
πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρὰ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητεῖτε;
Free Grace Translation
"How are you able to believe, [seeing that] you receive honor from one another, and the honor that [comes] from the only God you seek not?
Bible Translation Notes
Grk. λαμβάνοντες ("receiving"). See Vincent's Word Studies on Jn. 5:44, when he says, "Which receive [λαμβανοντες]. Literally, receiving (as ye do): seeing that ye receive." (Vincent, Word Studies in the New Testament, commentary on John 5:44, brackets his.)
Grk. δόξαν ("honor"). See Bauer's Greek-English Lexicon of the New Testament (4th ed.), s.v. δόξα, definition 3: "honor as enhancement or recognition of status or performance, fame recognition, renown, honor, prestige [...] of public approbation [...] J 5:41, 44a al. [...] Of divine approbation of pers[ons]. δ. τοῦ Θεοῦ J 5:44b; 12:43b". (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 4th Edition [Chicago: The University of Chicago Press, 2021], p. 228, ellipsis added.)
Grk. τοῦ μόνου Θεοῦ ("the only God"). "Not God only, which entirely overlooks the force of the definite article; but the only God. Compare 1 Timothy 6:15, 1 Timothy 6:16; John 17:3; Romans 16:27." (Vincent, Word Studies in the New Testament, comment on John 5:44; cf. Henry Alford, The Greek Testament; W. R. Nicoll, The Expositor's Greek Testament.)
John 5:45
Greek Textus Receptus
μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν, Μωσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε.
Free Grace Translation
"Do not think that I will accuse you to the Father; the one accusing you is Moses, in whom you have put your hope."
Bible Translation Notes
See Thayer's Greek-English Lexicon of the New Testament: "to direct hope unto one, John 5:45 (perfect ἠλπίκατε, in whom you have put your hope, and rely upon it (Winer's Grammar, § 40, 4 a.))." Also see Bauer's Greek-English Lexicon of the New Testament (1st Edition), s.v. ἐλπίζω, definition 3, p. 252, "w[ith] indication of the per[son] or thing on whom (which) the hope is based put one's hope in someone or someth[ing]...Moses, J 5: 45."
John 5:46
Greek Textus Receptus
εἰ γὰρ ἐπιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν.
Free Grace Translation
"For if you were believing Moses, you would have believed Me; for he wrote about Me."
Bible Translation Notes
The verb ἐπιστεύετε is the imperfect form (i.e. the past continuous form of the verb) in both instances (cf. Alfred Plummer, The Gospel According to S. John, Cambridge Bible for Schools and Colleges, p. 136, comment on John 5:46). Thus, a more literal and wooden translation might render it: "For if you were believing Moses, you would have been believing Me". But since this is awkward English, I translated the second imperfect as "believed" (or "have believed") as in the King James Version (and several other English Bible translations). Cf. Bengel's Gnomon on John 5:46, "Ἐπιστεύετε ἂν, ye would have believed".
John 5:47
Greek Textus Receptus
εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασι πιστεύσετε;
Free Grace Translation
But if you do not believe his writings, how will you believe My words?
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