The Book of John-Chapter 5

(1) After these things (Yeshua in Samaria, Galilee) there was a feast of the Jews (probably Sukkot, and the days were different from the Samaritans, that’s why he says “Jews” here. There are many themes associated with Sukkot in this chapter) and Yeshua went up to Jerusalem (as required by the Torah-Exo 23.14-17; Deut 16.16). (2) Now there is in Jerusalem by the sheep gate (where sheep were brought into the city, to the temple-Neh 3.1) a pool (a mikvah, an immersion bath were people were “baptized.” Baptism was not a new concept, initiated by Yeshua, it pre-existed him by thousands of years) which is called in Hebrew Bethesda (“beit chesed”= “house of mercy, kindness”) having five porticos (the five books of Torah, where people wait to be cured by the mercy of God, that point to the Messiah, the “mikvah” of Israel-Jer 17.13. “Hope” in this passage is “mikvah” in Hebrew. The number five had symbolic meaning in John for the five books of Moses, or Torah. There were the five husbands in John 4.18, the five loaves that fed the people in John 6.9, and our passage here. The use of five means that the Torah understands that and we need love (five husbands), spiritual food (five loaves) and healing (the paralyzed man), but had no power to accomplish it. Only Yeshua can provide the means of curing these issues). (3) In these lay a multitude of those who were sick (physically, but symbolically sick with sin), blind (cannot spiritually see), lame (do not walk in God’s ways), and withered (something wrong in service), waiting for the moving of the waters (“mayim chaim” or living water. They cannot save themselves with the “water” which is the Spirit of God) (4) for an angel of the Lord (a type of Yeshua) went down at certain seasons into the pool (the mikvah, which was just north of the temple) and stirred up the water, whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted (this symbolizes the Spirit that moved upon the waters in the “creation” of Gen 1. This is a type of the Spirit “moving” upon a man for the “new creation” in the Spirit, being born again. This call we must answer without delay, for this time is appointed by God and it is by a supernatural power which is exerted in his time, on whom he pleases. The living water, the mikvah, healing are Sukkot themes). (5) And a certain man was there, who had been thirty-eight years in his sickness (thirty-eight in Hebrew is “lamed” (30=authority, to learn, to teach) and “chet” (8=a fence, divided, to reveal) and carries the meaning of learning and teaching about revealing the divisions caused by the fences around God’s words, which is exactly what is going to happen in the next few verses). (6) When Yeshua saw him lying there, and he knew that he had already been a long time in that condition. He said to him, “Do you wish to get well (of course he did, that’s why he was there. His sense is “do you want to be healed in this way (the waters in the mikvah, the traditional way) or by me, the fountain of living waters, the mikvah of Israel-Jer 17.13)?” (7) The sick man answered him, “Sir, I have no man to put me into the pool when the water is stirred up, but while I am coming, another steps down before me.” (8) Yeshua said to him, “Arise, take up your pallet, and walk.” (9) And immediately the man became well, and took up his pallet, and began to walk. Now it was the Sabbath on that day. (10) Therefore the Jews (these were leaders from the Pharisaic School of Shammai. They taught that this was not permitted on a Sabbath in a public domain. Their rival, the Pharisaic School of Hillel, said this was permissible. The School of Hillel ruling on this was the majority view. Yeshua agreed with the School of Hillel on halakah more often than Shammai. The conflict here is over the “fences” (the meaning of the letter “chet”) that were erected to keep people from actually breaking the Sabbath) were saying to him who was cured, “It is the Sabbath, and it is not permissible for you to carry your pallet (we know these rulers were from the School of Shammai because that is what they believed).” (11) But he answered them, “He who made me well was the one who said to me, “Take up your pallet and walk.” (12) They asked him, “Who is the man who said to you, ‘Take up your pallet and walk’?” (13) But he who was healed did not know who it was; for Yeshua had slipped away while there was a crowd in that place. (14) Afterward Yeshua found him in the temple, and said to him, “Behold, you have become well, do not sin any more, so that nothing worse may befall you.” (15) The man went away, and told the Jews (the rulers from the School of Shammai who questioned him) that it was Yeshua who had made him well. (16) And for this reason the Jews (from Shammai) were persecuting Yeshua, because he was doing these things on the Sabbath (you will notice that they could not enforce any ahrges of breaking the Sabbath against him because they were discussing fences around the commandment and there was no violation of the Torah this specifically). (17) But he answered them, “My Father is working until now even though he ceased creating on the Sabbath, he continues to maintain the universe, providing food for his creatures, etc), and I work (as “co-maintainer” with the Father in the universe, his work, holding all things together, imitating the Father. What mankind calls “luck” believers call the work of the “davar” or the Word of God in the universe and their lives, already identified as Yeshua in Chapter 1. He certainly has the right to heal one of his creatures). (18) For this cause therefore the Jews (remember, whenever you see “the Jews” it is usually the leadership of a certain group, in this case the leaders from the Pharisaic School of Shammai) were seeking all the more to kill (they were already thinking about it before this happened), because he not only was breaking the Sabbath (according to their halakah), but also was calling God his own Father, making himself equal with God (to be of the same nature, have the same perfect attributes, do the same thing he does). (19) Yeshua answered and was saying to them (the rulers from the School of Shammai), “Truly, truly I say to you, the son can do nothing of himself (he can do nothing separate from the Father), unless it is something he see the Father doing (he knows the plan of God, was there when it was discussed and everything he does is in compliance with it); for whatever the Father does , these things the son does in like manner. (20) For the Father loves the son, and shows him all things that he himself is doing (consulted with him, communicating as his equal); and greater works than these will he show him, that you may marvel (the redemption from Satan, sin, the world, death is greater than anything they have or will ever see) (21) For just as the Father raises the dead and gives them life (spiritually), even so the son also gives life to whom he wishes (the elect-Eph 1.14). (22) For not even the Father judges any one (without the son), but he has given all judgment to the son (not only the judgment at the last day, but the government of his people and the affairs of the eschatological congregation-Isa 9.6) (23) in order that all may honor the son, even as they honor the Father (that would be blasphemous if it wasn’t true because God does not give his glory to another-Isa 42.8). He who does not honor the son does not honor the Father who sent him (as shaliach and agent of the Father). (24) Truly, truly I say to you, he who hears my word, and believes him who sent me, has eternal life, and does not come into judgment, but has passed out of death into life (if you believe Yeshua, you believe the Father). (25) Truly, truly I say to you (Yeshua is the great “Amen” which is a word related to the word “emunah” which is the Hebrew word for faith, confidence, action), an hour is coming and now is, when the dead (spiritually) shall hear the voice of the Son of God (kings of Israel were called this, this is a double reference-1 Chr 28.5-6); and those who hear shall live (a term for “born again”-Deut 30.6). (26) For just as the Father has life in himself (the fountain of life, author of it, eternal life), even so he gave to the son also to have life in himself (to give to whoever the Father has given him, his sheep, eternal life which he, as his equal, is entrusted to give); (27) and he gave him authority to execute judgment, because he is the Son of Man (the government is upon his shoulders, Isa 9.6, as the Messiah, the “bar Enosh” or “son of man” of Dan 7.13. Son of man is not “ben Adam” in that verse). (28) Do not marvel at this; for an hour is coming, in which all who are in the tombs shall hear his voice, (29) and shall come forth (like Lazarus, who is a picture of the resurrection), those who did good, to a resurrection of life (this is called the first resurrection, and it happens in stages. Yeshua was first, then those resurrected and taken to heaven as first fruits after his resurrection that morning-Matt 27.53, then those in the rapture-1 Thes 4.13-18, and then those after the messianic kingdom-Rev 20.11-15), those who committed the evil, to a resurrection of judgment (or condemnation, this is called the second resurrection after the messianic kingdom-Dan 12.2; Rev 20.11-15). (30) I can do nothing on my own initiative (separate, contrary, everything is in conjunction with the Father). As I hear (from the Father, he is one with him), I judge; and my judgment is just, because I do not seek my own will, but the will of him who sent me. (31) If I bear witness of myself (which was not allowed), my testimony is not true (to be believed. (32) There is another who bears witness of me; and I know that the testimony which he bears of me is true (John the Baptist was still alive). (33) You (the Pharisees, probably from the School of Shammai) have sent to John (John 1.19) and he has borne witness to the truth (but they were ignoring his testimony). (334) But the witness which I receive is not from man, but I say these things, that you may be saved. (35) He was the lamp that was burning and was shining and you were willing to rejoice for awhile in his light (when he first appeared, they hoped he was the Messiah, or Elijah. Many Sadducees and Pharisees came to hear him). (36) But the witness which I have is greater than John; for the works which the Father has given me to accomplish, the very works that I do, bear witness of me, that the Father has sent me. (37) And the Father who sent me, he has borne witness of me (at his baptism in Matt 3.17). You have neither heard his voice at any time, nor seen his form (from the beginning in Genesis to Yeshua’s time, when a “bat kol” or “daughter of the voice” was heard or a form was seen, it was either an angel, or Yeshua, or forms assumed by him. So, it was very unusual that the Father himself bore witness of Yeshua). (38) And you do not have his word abiding in you (the word of testimony he uttered at Yeshua’s baptism. It had no lasting impression on those who heard it), for you do not believe him whom he sent. (39) You search the Scriptures (this is a command “Search the Scriptures!”) because you think that in them you have eternal life (they thought by having them, possessing them and hearing teachings about them that they would inherit eternal life); and it is these that bear witness of me (Acts 17.11; Isa 8.20; John 12.24; Mark 11.22; Mark 13.21; Deut 32.47; Psa 40,7; Luke 24.27; Rom 10.4. By saying this he is saying that the Scriptures are historically true). (40) and you are unwilling to come to me (deliberate disbelief that Yeshua was the Messiah), that you may have life (eternal). (41) I do not receive glory from men (that was not his goal); (42) but I know you (he was God, and knew their hearts, minds, thoughts and intentions), that you do not have the love of God in yourselves (nobody does unless they are born from above. Love to God was one of the weightier measures of the Torah, and they made great efforts to make people think they did, but they were lovers of themselves and the world). (43) I have come in my Father’s name (his authority and consent), and you do not receive me; if another shall come in his own name you shall receive him (false messiah’s in general-Matt 24.24). (44) How can you believe, when you receive glory from one another and you do not seek the glory that is from the only God (being born of him, being a son or daughter, of being in his kingdom, given the gifts of the manifestations of the Holy Spirit, etc)? (45) Do not think that I will accuse you before the Father, the one who accuses you is Moses (the Torah), in whom you have set your hope (Jam 2.12). (46) For if you believed Moses (the Torah) you would believe me; for he wrote of me (see verse 39). (47) But if you do not believe his writings (the Torah), how will you believe my words (this is the danger of replacement theology churches who teach the Torah has been done away with. If you do not understand the Torah, you will never understand the words of Yeshua in the Gospels or the writings of the Epistles, and that is why there are so many conflicting denominations in the world today. They interpret the Scriptures without understanding the foundation found in the Torah. Without that, you will not understand the Prophets either)?”

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