John 5:15 Ulasan

We have in the gospels a faithful record of all that Jesus began both to do and to teach, Act 1:1. 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 (v. 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 (Joh 5:17-29). 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 (v. 30-47).

After this there was a feast of the Jews,.... After Christ had been in Samaria, which was four months ago, Joh 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 Joh 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.

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 Joh 5:33 compared with Joh 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.

"Afterward Jesus findeth him in the Temple," which is an indication of his great piety; for he departed not into the market places and walks, nor gave himself up to luxury and ease, but remained in the Temple, although about to sustain so violent an attack and to be harassed by all there. Yet none of these things persuaded him to depart from the Temple. Moreover Christ having found him, even after he had conversed with the Jews, implied nothing of the kind. For had He desired to charge him with this, He would have said to him, "Art thou again attempting the same sins as before, art thou not made better by thy cure?" Yet He said nothing of the kind, but merely secureth him for the future.

"The man departed, and told the Jews that it was Jesus that had made him whole." Again observe him continuing in the same right feeling. He saith not, "This is he who said, Take up thy bed," but when they continually advanced this seeming charge, he continually puts forward the defense, again declaring his Healer, and seeking to attract and attach others to Him. For he was not so unfeeling as after such a benefit and charge to betray his Benefactor, and to speak as he did with an evil intention. Had he been a wild beast, had he been something unlike a man and of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within, he would have dreaded lest he should suffer "a worse thing," having already received the greatest pledges of the power of his Physician.

Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breach of the Sabbath. But this is not the case, surely it is not; the words are words of great boldness and candor; he proclaims his Benefactor no less than the blind man did. For what said he? "He made clay, and anointed mine eyes" (c. ix. 6); and so this man of whom we now speak, "It is Jesus who made me whole."

The man, then, after he saw Jesus, and knew Him to be the author of his healing, was not slothful in preaching Him whom he had seen: "He departed, and told the Jews that it was Jesus that had made him whole." He brought them word, and they were mad against him; he preached his own salvation, they sought not their own salvation.

(Tr. xviii. c. 12) Now that the man had seen Jesus, and knew Him to be the author of his recovery, he was not slow in preaching Him to others: The man departed, and told the Jews that it was Jesus which had made him whole.

He makes Jesus known to the Jews, not that they by daring to do anything against Him should be found to be blasphemers, but in order that, if they too should be willing to be healed by Him, they might know the wondrous Physician. For observe how this was his aim. For he does not come like one of the faultfinders, and say that it was Jesus Who had bidden him walk on the Sabbath day, but Which had made him whole. But this was the part of one doing nought save only making known his Physician.

Having recognized Jesus, see how wisely he announces Him to the Jews. He does not say, as they wished to hear, that Jesus said "take up your bed," but rather "He healed me," which they did not wish to hear, accusing Him of violating the Sabbath.

Then when he says, The man went off and related to the Jews, we see Jesus identified. Some think, as Chrysostom reports, that this man identified Jesus out of malice. But this does not seem probable: that he would be so ungrateful after receiving such a favor. He related to the Jews that it was Jesus who had cured him, in order to make it clear that Christ had the power to heal: "Come... and I will tell you what great things the Lord has done for me," as we read in the Psalm (65:16). This is obvious, for they had asked him who commanded him to pick up his mat, but he told them that it was Jesus who had cured him.

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.

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.

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.

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" (Joh 1:5, Joh 1:11) [OLSHAUSEN].