Annotations Upon the New Testament, John · Chapter 5
CHAP. V.
IN this Chapter because the Jews objected that Christ came of himselfe, he telleth them six times that his Father sent him.
Vers. 1. A feast of the Jews] The acts of that Feast containe three heads,Polyc. Lyser. viz. a Miracle, a disputation about the Sabbath, and a famous Sermon.The Passeover is called foreign, by a Propriety, a Feast, thirteen times in the New Testament, by the Evangelists twelve times, and once Act. 18.21. and it was the principall, because it was the first, and was instituted for the remembrance of the greatest benefit, and also was the most lively type of Christ his sacrifice. Mr. Pemble in loc. Vide Cornel. à Lap. & Grotium. When a Feast is simply named without addition, it is often used of the Feast of the Passeover, Matth. 27.15. John 4.45. and so also John 11.56. and 2.12. it is used, John 6.4. there seemes to be an explication of this place, and the Passeover a Feast of the Jews was nigh. The reason of the Antonomasie is, because the Passeover is the beginning and chief of the Feasts, there is a certaine prerogative given it above the rest, both for the memory of the benefit past, and the signification of the future redemption. At this feast Jesus went up to Jerusalem, as also to other Feasts often in the time of his ministery. Chrysostome gives three reasons of it. First, that he being so subject to the Law for us might free us from its bondage. Secondly, lest he should seeme to be an Adversary of the Law, as if he had come to have broken it, but that he might shew that he would fulfill the shadowes and figures of him. Thirdly, because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the p…rts of Judaea, but the whole world, Christ would take occasion, both that he might instruct many, and that his fame concerning his doctrine and miracles might spread the more.
Vers. 2. By the place of the sheepe] Some understand market, others gate, which is most probable, because mention is made of such a gate nigh the Temple,foreign Probatica, Graeca vox est idem significan… quod pecuaria vel ovina; foreign enim est ovis. Ita dicta fuit haec piscina tum quia erat juxta portam adjacentem templo, per quam scilicet & greges ovium introducebantur immolandi in templo, de qua 2 Esdrae 3. v. 1. & 32. tum quia in illa oves, quotidie manè & vesperè Deo sacrificandae congregabantur & abluebantur. Ita Theophyl. Jansen. & Hieron. Cornel. à Lap. in loc. Neh. 3.2. where the seventy translate it so, using the same word. Howsoever, it was a place where sheep were kept for sacrifice. That poole was to wash and water the sheep that were brought thither.
In the Hebrew tongue] That is, in that tongue which the Hebrews not use, which was Syriack not much differing from the Hebrew.
Bethesda] The house of bounty,Bethesda Domus beneficentiae seu benignitatis. Vide de Dieu, Grotium, & Toletum because in that place God freely exercised his power in curing all diseases of the people, and because there the godly relieved the sick with their almes. Brugensis hath both these.
The greek books have Bethesda, the Latines Bethsaida, which signifies a house of fishing, and so agrees with poole.
Having five porches] Or Galleries, foreign: it signifieth a spacious place to walk in. These were made for the reliefe of those poore people, that they might be dry from winde and weather, because they were to tarry a great while before they could be healed.Non quod videretur Angelus, sed quod persu…sum esset Judaeis talia à Deo non nisi per angelos agi. Itaque ex motu aquae praesentia angeli intelligebatur, ut ex terrae motu. Matth. 28.2. Grotius. Vide Bezam, & Toletum. An Angell was sent here that they might know, that the vertue to cure came not from the goodnesse of the waters, but that it was a divine work, seeing that could not cure till the Angel came. Mr. Pemb.
Vers. 4. An Angel went downe at a certain season into the poole, and troubled the water] The Evangelist hath not marked, what signe there was by which the descent and presence of the Angel was represented, but it is necessary that there was some such visible Symbole by which men might marke, that the water was not troubled by any storme, or hidden cause lying in the very fish-poole, but that the Angell was sent from heaven into the very fish-poole, and when that visible Symbole descended into the fish-pool, then the water which otherwise stood was not only moved in the top, but was troubled even from the bottome. Job 41.12. The Syriack hath a word which signifies Commotion with trembling; it was found by experience, that whosoever first entred into that troubled water (howsoever he was held) presently he returned whole. But if after the first, one, or another, or more entred into that fish-poole, they perceived no vertue of healing. Polyc. Lyser.
Cerro tempore] Circa Pascha, ut veteres crediderunt. Grotius. Multa concurrebant, ne naturalis per aquam medicatio crederetur. Primum stato tempore fiebat. Deinde sanabantur omnia morborum genera: postremo commota prius aqua, cum alioqui ad remedia quaeratur ea quae tranquilla est. Grotius.The Angell did not daily descend into the water and trouble it, but at a certaine season. Lyra thinks that it began when the time of the revelation of the Messiah drew nigh, and ended after he was glorified. Some of the Shoolemen say that it began then when Christ being baptized in Jordan sanctified the waters; of the article of the time when it began nothing can be determined, but it appears that it began not long before Christs time.
Vers. 5. A certaine man] In that he is only called so, it implies that he was a man of no great name or note, but that he was a poore man, as appeares in that he had layne here so long without help.
Had infirmity thirty eight years] The woman with the bloudy issue was sick twelve years, the woman bound by Satan eighteen years, the blinde man, Iohn 9.21. till he came to mans age, yet all cured.
Vers. 6. Wilt thou be made whole] He doth not ask this (of which there was no doubt, for therfore was he brought thither) as if he was ignorant, neither is it a sarcasme, but that he might declare the desperate force of the disease,Polyc. Lyser. Calvin. See Mr. Pemble and Cornel. à Lap. in loc. and the want of humane help, which made for the commendation of the miracle, and so both he and those that were about him, and those that did lie together with him, were stirred up to the consideration of the miracle; that they might know who was the author of it.
This is also a peculiar observation, that he healed only one among such a multitude that lay there, in Galilee he cured every kind of disease, Matth. 4.23. and in Capernaum all that were brought to him. Matth. 8.16. But when Christ wrought almost innumerable miracles elsewhere, he wrought famous ones at Jerusalem, but those very rare,Polyc. Lyser. and that without doubt was done for this cause, lest they should rest in outward signes, or lest they should think that the benefits of the Messiah are limited to the healing of mens bodies, or other externall commodities, but that the externall miracles might lead them to the spirituall kingdome of Christ.
In N. T. ubi de aegris fit mentio aliquoties legitur foreign. Quater hoc ipso capite, & Marc. 2. v. 4.9.11.12. cap. 6. v. 55. Act. 5.15. & cap. 9. v. 33. Etìam Amos 3.12. est grabatum. Apud probatos autores Latinos non semel invenire est. Senec Epist. 18. Grabatus ille verus sit & sagum & panis durus ac sordidus. Martial. lib. 1.93. Nec focus est, nudi nec sponda grabati. Lecticarum usus solis aegris quasi propriiusus erat. Dieter. Antiq. Bibl. part. 1.Vers. 9. Took up his bed and walked] The Law by name forbids to carry any burthen on the Sabbath-day, Jer. 17.21. but there was a twofold reason why Christ would shew such a spectacle. First, that the miracle might be the better knowne to the common people. Secondly, that occasion might be given, and a way as it were made open for that excellent sermon which he presently made.
A Lapide gives two other reasons: 1. Because Christ was Lord of the Sabbath, and therefore might dispense with his Law, 2. Because the work forbidden on the Sabbath was a servile work, not a pious and divine worke, as this.
Ver. 12. What man is that which said unto thee, take up thy bed and walk] Behold the wit of malice, they say, not who is it that healed thee, but who commanded thee to take up thy bed. Quaerunt, non quod mirentur, sed quod calumnientur. Grotius.
Ver. 13. Iesus had conveighed himself away] This word is used only here in all the New Testament: It signifies to escape privily, and steale out of a multitude;Beza. Vox haec usurpatur in Graeca versione, Jud. 18.26. 2 Sam. 11.24. & 23.16. Jud. 4.18. it is properly spoken of those which swim out of the waters.
Ver. 14. Findeth him in the Temple] Without doubt praying and giving thanks for his health recovered.
Vers. 16. Did prosecute Iesus] The word is taken from Hunters which pursue the Beast, and suffer him not to be at rest, till he be taken.
Sought to slay him]That is, they thought of a publick accusation, that according to the Law, Num. 15.25. he might be stoned.
Vers. 17. My Father worketh hitherto, and I work] In which phrase is expressed a notable work of Gods heavenly providence, viz. that after the Creation of all things whereby God gave being unto the Creatures, and power and vertue to do the things for which they were created, he doth by his providence still preserve that being. Mr. Perkins. See à Lapide.
Ver. 19. Likewise] In the same manner, with equall liberty, knowledge, power.
Vers. 21. Raiseth and quickneth] Two phrases implying one thing, as appeares in the other clause where but one is exprest. Hereby is implyed 1. a Spirituall quickning from the death of sin, and 2. a corporall quickning, the raising of our bodies out of the graves.
The Son quickneth whom he will] With the same and equall power.
Ver. 22. For the Father judgeth no man] Foure things are to be considered in judgement: 1. Judiciary power. 2. Internall approbation of good,Ferus in loc. Vide Jansen. Judgeth no man] That is, by himselfe alone, but in and by the Son. and detestation of evill. 3. Retribution of reward; all those things agree to all and every person of the Trinity. 4. Externall fitting on the Tribunall, and publishing of the Sentence; and in this manner the Father judgeth no man, but commits all judgment to the Son.
Some say these phrases judgeth, and judgement, are not to be taken (only) concerning the last judgement, but concerning the supreme disposition and government of all things in the world.
Vers. 24. Verily, verily I say unto you] Happy are we that Christ makes such serious protestations for us to beleeve, unhappy are we that cannot beleeve without them.Geminatio haec attentionem excitat. Significat enim rem quam asserit, non tantum esse certissimam, sed & summè necessariam ad salutem aeternam. Vide. c. 3.3. Cornel. à Lapide. Brentius.
Shall not come into condemnation] In all the english Books,See Drusius of foure that come not into judgement. Dr. Clerke. even the last Translation too, it is, The beleevers shall not come into condemnation, which I marvell at, that's to expound, not to translate. The originall is foreign, that is, judgement, not damnation, and words are to be turned not as they meane in Trope, but as they signifie. Christ indeed meant in trope, foreign for foreign, So St Augustine, Vtique judicium pro damnatione posuit, The Genus for the Species, the faithfull shall not come into damnation. But the proper sense is judgement, and the Rhemists read it so.
Vers. 25. When the dead shall heare the voice of the Son of God, and they that heare shall live] Not such a voice as shall call them out of their graves, as in vers. 28. for he saith, now is, but the meaning of the place is to shew, that those that were dead in sin should be quickned, either by Christ in his own Person, or by his word in his Ministers.Mr Perkins.
Vers. 28. Marvell not at this: for the houre is comming, in the which all that are in the graves shall heare his voice] His meaning is, though this be a stupendious thing, and exceed the capacity of all reason and sense, yet you ought not therefore to esteem it incredible, vain, and false. Christ saith that that houre comes, draws neerer and neerer, he names not the day but the houre or moment hastening.Polyc. Lyser.
All that are in the graves] That is, by a Synecdoche of one kind for all the rest, by what manner of death soever they dyed,Quia sepeliri communiter solent mortui, per synecdochen omnes intelligit, qui pridem extincti sunt; vox Filij clangorem tubae significat qui Christi jussu & virtute personabit. Mat. 24.31. 1 Cor. 5.57. and howsoever they were consumed. Heare his voice] That is, the voice of Christ, ver. 27. As the voice of the Son is the voice of the Father, so the voice of the Archangell is the voice of Christ which shall send him. See 1 Thes. 4.16. 1 Cor. 15.51. Mat. 24.51.
Vers. 31. If I beare witnesse of my self my witnesse is not true] Ob. Iohn 8.14. Ans. Christs Testimony is to be considered two wayes, as the Testimony of a meere man, and so he yeelds to the Jews, that his Testimony was unfit and unsufficient in his own cause, because by the Law, out of the mouth of two or three witnesses every word must stand: But secondly, consider him as a divine person coming from heaven, and having his Father giving witnesse with him, thus his Testimony is infallible, and so the latter to be understood.
Vers. 32. There is another] That is, God the Father, not Iohn, as some say: For Christ would here bring in an undeniable Testimony.Mat. 3.17. He is another from Christ, 1. In regard of the Jews conceit, that Christ was but a man. 2. In regard of his humane nature. 3. In regard of his Office, as he was Mediator between God and man. 4. In regard of his Person, as he is God, being a distinct person from the Father.
foreign, id est ipsa lucerna, scilicet eximia & singularis. Cornel. à Lap.Vers. 35. He was a burning and shinning light] Greek that Lampe burning and shining; burning to himself, shining to others. Iohn was not only a Lampe shining in his Sermons, but a Torch burning with zeale, Nam qui non ardet, non accendit. Bernard. Nec lucere potest nisi prius ardeat. Aquinas.
And ye were willing for a season to rejoyce in his light] All liked him very well, yea, they even danced about him, as Children about a bonfire (so much the word beares) for a season.
Vers. 36. The same works that I do] foreign those very works which I doe.
foreign scrutamini. Vide Cornel. à Lap. The same word is used. Act. 17.11.Vers. 39. Search the Scriptures] Though in the Originall and Latine Translation, the word be ambiguous, and may be taken in the Indicative Mood and the Imperative also; yet I rather take it in the Imperative, as most Translations do, for a precept and duty, than in the Indicative, for a commendation of them, noting what they did, as if he had said, ye search the Scriptures.
Search the Scriptures] That is, shake and sift them, as the word signifieth, search narrowly till the true force and meaning of every sentence,Non legite tantum sed attento animo expendite. Sic foreign sumitur infra 7.5…. 1 Pet. 1.11. Grotius. The Jewes themselves thought the Scriptures necessary to salvation. Mark 12.24. Col. 3.16. yea, of every word and syllable, nay, of every letter and jot therein be known and understood, confer place with place, the scope of one place with another, things going before with things comming after, yea, compare word with word, letter with letter, and search it thoroughly. Mr. Perkins.
It is not only a metaphor taken from digging minerals, but also from hunting dogs who labour by smelling to find out the Hare. Chrysost. Which elegant similitudes sweetly commend to us the accurate search of the Scriptures.Communiter reddi soler per indagare, sive per inquirere, quorum hoc metalli fossorum est, & eorum qui Margaritas ac lapidos presiosos è locis abditissimis magnâ solertiâ eruunt, illud verò venatorum proprium. Waltherus in exercit. Bibl. Vide ejus Harm. Bibl. in loc. The Lxx use this word, Prov. 2.4. Alphonsus the King of Arragon read over all the Bible foureteene times with Commentaries. Beza being above fourscore yeares of age could say perfectly by heart any Greek Chapter in St Pauls Epistles.
One Mistris Elizabeth Wheatenhall, the Daughter of one Master Anthony wheatenhall of Tenterden in Kent, late deceased, not yet being ten yeares old, having been about three yeares brought up in the house of her Unkle Sir Henry Wheatenhall, a very religious Knight at East-Peccam in Kent, and there carefully instructed by his vertuous Lady, before she was nine yeares old (not much above eight) could say all the New Testament by heart, yea, at that age she was so perfect therin, when she had not been there above two years, that being asked where any words were, she would presently name Book, Chapter and Verse.See more in Mr Stoughtons Epistle to the Reader prefixed to the Treatise of Davids love to Gods Word. One Mr Stoughton a Minister writeth this upon his own knowledge and examination of her, in about forty places at one time, wherein she never missed Book and Chapter but once: yea, she never erred in the number of the Verse, but alwaies told the just Verse, within one or two at the most, under or over.
Ver. 43. I am come in my Fathers name] To come in the name of the Father, is to be sent by him to do all things according to his prescription, to seek his glory, for God to be present with, and efficacious by his Ministery. Polyc. Lyser.
To come in his own name] Is not to be sent of God, to work from his own or others will, not Gods command, to seeke his own glory and profit.