Joh 5:18-30 | RWP | e4.org | Sought the more ( μαλλον εζητουν ). Imperfect active of ζητεω , graphic picture of increased and untiring effort "to kill him" ( αυτον αποκτεινα , first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in , , ; , . Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. Not only brake the Sabbath ( ου μονον ελυε το σαββατον ). Imperfect active of λυω . He was now a common and regular Sabbath-breaker. Λυω means to loosen, to set at naught. The papyri give examples of λυω in this sense like λυειν τα πενθη (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge. But also called God his own Father ( αλλα κα πατερα ιδιον ελεγε τον θεον ). "His own" ( ιδιον ) in a sense not true of others. That is precisely what Jesus meant by "My Father." See for ο ιδιος υιος , "his own Son." Making himself equal with God ( ισον εαυτον ποιων τω θεω ). Ισος is an old common adjective (in papyri also) and means equal . In Paul calls the Pre-incarnate Christ ισα θεω , "equal to God" (plural ισα , attributes of God). Bernard thinks that Jesus would not claim to be ισος θεω because in he says: "The Father is greater than I." And yet he says in that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in ; . Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses ).

‏ John 5:18-30

Sought the more ( μαλλον εζητουν ). Imperfect active of ζητεω, graphic picture of increased and untiring effort "to kill him" ( αυτον αποκτεινα, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in 7:1, 19, 25; 8:37, 40. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years.

Not only brake the Sabbath ( ου μονον ελυε το σαββατον ). Imperfect active of λυω. He was now a common and regular Sabbath-breaker. Λυω means to loosen, to set at naught. The papyri give examples of λυω in this sense like λυειν τα πενθη (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge.

But also called God his own Father ( αλλα κα πατερα ιδιον ελεγε τον θεον ). "His own" ( ιδιον ) in a sense not true of others. That is precisely what Jesus meant by "My Father." See Ro 8:32 for ο ιδιος υιος, "his own Son."

Making himself equal with God ( ισον εαυτον ποιων τω θεω ). Ισος is an old common adjective (in papyri also) and means

equal. In Php 2:6 Paul calls the Pre-incarnate Christ ισα θεω, "equal to God" (plural ισα, attributes of God). Bernard thinks that Jesus would not claim to be ισος θεω because in Joh 14:28 he says: "The Father is greater than I." And yet he says in 14:7 that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in 10:33; 19:7. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses 19-47).

The Son ( ο υιος ). The absolute use of the Son in relation to the Father admitting the charge in verse 18 and defending his equality with the Father.

Can do nothing by himself ( ου δυνατα ποιειν αφ'εαυτου ουδεν ). True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in 5:30; 7:28; 8:28; 14:10. Jesus had already made it in 5:17. Now he repeats and defends it.

But what he seeth the Father doing ( αν μη τ βλεπη τον πατερα ποιουντα ). Rather, "unless he sees the Father doing something." Negative condition ( αν μη = εαν μη, if not, unless) of third class with present (habit) subjunctive ( βλεπη ) and present active participle ( ποιουντα ). It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do.

For what things soever he doeth, these the Son also doeth in like manner ( α γαρ αν εκεινος ποιη ταυτα κα ο υιος ομοιως ποιε ). Indefinite relative clause with αν and the present active subjunctive ( ποιη ). Note εκεινος, emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more.

Loveth ( φιλε ). In 3:35 we have αγαπα from αγαπαω, evidently one verb expressing as noble a love as the other. Sometimes a distinction (21:17) is made, but not here, unless φιλεω presents the notion of intimate friendship ( φιλος, friend), fellowship, the affectionate side, while αγαπαω (Latin diligo) is more the intelligent choice. But John uses both verbs for the mystery of love of the Father for the Son.

Greater works than these ( μειζονα τουτων εργα ). Τουτων is ablative case after the comparative μειζονα (from μεγας, great). John often uses εργα for the miracles of Christ (5:36; 7:3, 21; 10:25, 32, 38, etc.). It is the Father who does these works (14:10). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (14:12). Δειξε is future active indicative of δεικνυμ, to show. See also 10:32.

That ye may marvel ( ινα υμεις θαυμαζητε ). Purpose clause with ινα and present active subjunctive of θαυμαζω. Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: "He that wonders shall reign, and he that reigns shall rest."

Quickeneth whom he will ( ους θελε ζωοποιε ). Present active indicative of ζωοποιεω (from ζωοποιος, making alive), common in Paul (1Co 15:45, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Lu 7:11-17) is not far ahead, followed by the message to the Baptist which speaks of this same power (Lu 7:22; Mt 11:5), and the raising of Jairus' daughter (Mt 9:18, 22-26). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.

He hath given all judgement unto the Son ( την κρισιν πασαν δεδωκεν τω υιω ). Perfect active indicative of διδωμ, state of completion (as in 3:35; 6:27, 29; 10:29, etc.). See this prerogative claimed for Christ already in 3:17. See the picture of Christ as Judge of men in Mt 25:31-46.

That all may honour the Son ( ινα παντες τιμωσιν τον υιον ). Purpose clause with ινα and present active subjunctive of τιμαω (may keep on honouring the Son).

He that honoureth not the Son ( ο μη τιμων τον υιον ). Articular present active participle of τιμαω with negative μη. Jesus claims here the same right to worship from men that the Father has. Dishonouring Jesus is dishonouring the Father who sent him (8:49; 12:26; 15:23; 1Jo 2:23). See also Lu 10:16. There is small comfort here for those who praise Jesus as teacher and yet deny his claims to worship. The Gospel of John carries this high place for Christ throughout, but so do the other Gospels (even Q, the Logia of Jesus) and the rest of the New Testament.

Hath eternal life ( εχε ζωην αιωνιον ). Has now this spiritual life which is endless. See 3:36. In verses 24, 25 Jesus speaks of spiritual life and spiritual death. In this passage (21-29) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In Re 20:14 we have the phrase "the second death" with which language compare Re 20:4-6.

But hath passed out of death into life ( αλλα μεταβεβηκεν εκ του θανατου εις την ζωην ). Perfect active indicative of μεταβαινω, to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgement ( κρισις ).

And now is ( κα νυν εστιν ). See 4:23 for this phrase. Not the future resurrection in verse 28, but the spiritual resurrection here and now.

The dead ( ο νεκρο ). The spiritually dead, dead in trespasses and sins (Eph 2:1, 5; 5:14).

Shall hear the voice of the Son of God ( ακουσουσιν της φωνης του υιου του θεου ). Note three genitives ( φωνης after ακουσουσιν, υιου with φωνης, θεου with υιου ). Note three articles (correlation of the article) and that Jesus here calls himself "the Son of God" as in 10:36; 11:4.

Shall live ( ζησουσιν ). Future active indicative, shall come to life spiritually.

In himself ( εν εαυτω ). The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (1:3). For "gave" ( εδωκεν, timeless aorist active indicative) see also 3:35; 17:2, 24. The particles "as" ( ωσπερ ) and "so" ( ουτως ) mark here the fact, not the degree (Westcott).

Because he is the Son of man ( οτ υιος ανθρωπου εστιν ). Rather, "because he is a son of man" (note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses υιος ανθρωπου in the same sense as ο υιος του ανθρωπου (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. So in Re 1:13; 4:14 υιον ανθρωπου means "a son of man."

In the tombs ( εν τοις μνημειοις ). Ταφος (grave) presents the notion of burial ( θαπτω, to bury) as in Mt 23:27, μνημειον (from μναομα, μιμνησκω, to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgement, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out ( εκπορευσοντα, future middle indicative of εκπορευομα ). A general judgement and a general bodily resurrection we have here for both good and bad as in Mt 25:46; Ac 24:15; 2Co 5:10 and as often implied in the words of Jesus (Mt 5:29f.; 10:28; Lu 11:32). In Joh 6:39 Jesus asserts that he will raise up the righteous.

Unto the resurrection of life ( εις αναστασιν ζωης ). Αναστασις is an old word (Aeschylus) from ανιστημ, to raise up, to arise. This combination occurs nowhere else in the N.T. nor does "the resurrection of judgement" ( εις αναστασιν κρισεως ), but in Lu 14:14 there is the similar phrase "in the resurrection of the just" ( εν τη αναστασε των δικαιων ). Only there note both articles. Here without the articles it can mean "to a resurrection of life" and "to a resurrection of judgement," though the result is practically the same. There are two resurrections as to result, one to life, one to judgement. See both in Da 12:2.

I ( Εγω ). The discourse returns to the first person after using "the Son" since verse 19. Here Jesus repeats in the first person (as in 8:28) the statement made in verse 19 about the Son. In John εμαυτου is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in Mt 8:8; Lu 7:7f.

Righteous ( δικαια ). As all judgements should be. The reason is plain ( οτ, because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son's task as Judge is simple enough, the will of the Father which he knows (verse 20).