John 5:16

Joh 5:16. Ἐδίωκοι) they attempted to thrust Him out [began to persecute].—καὶ ἐξήτουν αὐτὸι ἀποκτεῖναι) More modern copies have inserted this here from Joh 5:18.[104] The attempt to kill is opposed to persecution, properly so called.

[104] BCDL Vulg. and Memph. Versions omit it. A and Hilary, however, have it.—E. and T.

And so also the margin of Ed. 2 sets aside this clause more decidedly than the Ed. Maj., and the Germ. Vers. has altogether omitted it.—E. B.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_5:16-17. Διὰ τοῦτο] on account of this notice referring to Jesus, and then ὅτι, because He that is. See on Joh_10:17.

ἐδίωκ.] not judicially, by means of the law (Lampe, Rosenmüller, Kuinoel), of which the sequel says nothing, but in a general way: they made Him the object of their persecutions.

ταῦτα] these things, such as the healing of the paralytic.

ἐποίει] he did, not ἐποίησεν.

ἀπεκρίνατο] The means by which He met the διώκειν of the Jews, whether that then showed itself in accusations, reproaches, machinations, or otherwise in overt acts of hostility. This Aorist occurs in John only here, Joh_5:19; Joh_12:23.

ὁ πατήρ μου, κ.τ.λ.] My Father is working even to this moment; I also work. This expression is not borrowed from Philo (Strauss); Jesus alludes to the unresting activity of God for human salvation[205] since the creation was finished, notwithstanding the divine rest of the Sabbath (Gen_2:1-3) observed after the six days work. This distinct reference (not generally to the sustaining and government of the world) is presented in the activity of Christ answering to that of God the Father. As the Father, that is, says Jesus, has not ceased from the beginning to work for the worlds salvation, but ever works on even to the present moment,[206] so of necessity and right, notwithstanding the law of the Sabbath, does He also, the Son, who as such (by virtue of His essentially divine relationship of equality with the Father) cannot in this His activity be subject to the sabbatical law, but is Lord of the Sabbath (comp. Mat_12:8; Mar_2:28). Olshausen and de Wette import this in the words: As in God rest and action are united, so in Christ are contemplation and activity. But there is no mention of rest and contemplation. According to Godet, Jesus says, Jusquà chaque dernier moment où mon père agit, jagis aussi; the Son can only cease His work when He sees the Father cease. But in this case we should have simply ἕως (Joh_9:4), and not ἕως ἄρτι; ἕως ἄρτι means nothing more nor less than usque adhuc (Joh_2:10, Joh_16:24; 1Jn_2:9), the now limiting it still more distinctly than ἕως τοῦ νῦν (Lobeck, ad Phryn. pp. 19, 20).

κἀγὼ ἐργάζομαι] is not to be again supplemented by ἕως ἄρτι. I also (do not rest, but) work. The relation of both sentences is not that of imitation (Grotius), nor of example (Ewald), but of necessary equality of will and procedure. The asyndeton (instead of because my Father, etc.) makes the statement all the more striking. See on 1Co_10:17.

[205] Jesus accordingly does not deny that God rested on the seventh day after the six days of creation (against Ammon); but He affirms that since then He is ever active, even on the Sabbath-days, for mans redemption. Nor does He speak of the law concerning the Sabbath as not of divine institution (Baur), as of no obligation, or as abrogated; but He as the Son stands above it, and is as little bound by it as the Father, who ever continues to work, even on the Sabbath. This against Hilgenfeld (Lehrbegriff, p. 81; Evang. p. 270; and in his Zeitschrift 1863, p. 218), who considers that, according to this Gospel, Jesus, passing by the O. T. representation of God, rises to the absolutely transcendental essence, exalted above all contact with the finite, and manifest only to the Son; and that the evangelist, following the Gnostics, refers the history of the creation to the Demiurge, as distinct from the most high God. This is not the eagle height of Johns theology.

[206] ἓως ἄρτι carries our view of Gods working, which began with the creation, onwards to the present moment, the moment wherein Jesus has to defend Himself on account of Sabbath-breaking. In conformity with this redemptive work of God the Father onwards until now, and which was interrupted by no rest, He also works. The inference that herein is implied a divine rest at a future period, as Luthardt thinks,who regards the day of Christs resurrection as the then approaching Sabbath of Gods redemptive work,is quite remote from the text. Ἕως ἄρτι includes the survey of the entire past down to the moment then present, without any intimation of a change in the future, which, if intended, should appear in the context, as in Joh_16:24.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 5:16 . The consequence however was that “the Jews persecuted Jesus,” ἐδίωκον , not in the technical sense; but, as the imperfect also suggests, they began from this point to meditate hostile action; cf. Mar 3:6 . καὶ ἐζήτουν αὐτὸν ἀποκτεῖναι , on the ground that He was a Sabbath-breaker, and therefore worthy of death; ὅτι ταῦτα ἐποίει ἐν σαββάτῳ . The plural and the imperfect show that the cure of the impotent man was not the only case they had in view. Their allies in the provinces had made them acquainted with similar cases. It would almost seem as if He was in the habit of thus signalising the Sabbath.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

because he had done these things on the sabbath day--What to these hypocritical religionists was the doing of the most glorious and beneficent miracles, compared with the atrocity of doing them on the sabbath day! Having given them this handle, on purpose to raise the first public controversy with them, and thus open a fitting opportunity of laying His claims before them, He rises at once to the whole height of them, in a statement which for grandeur and terseness exceeds almost anything that ever afterwards fell from Him, at least to His enemies.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. And sought to slay him] This clause is omitted by BCDL, some others, and several ancient versions. Griesbach has left it out of the text; and Professor White says, certissime delenda: but it does not appear to me that it should be omitted. However, it was true of the Jews, whether the words were originally in the evangelist or not. For what cause did these persons seek to destroy our Lord? Because he had healed a poor man, who had been diseased thirty-eight years, and ordered him to carry home the couch on which he lay! How implacable must their malice have been! The spirit of religious persecution has always been the most fell and dangerous of all on this side perdition. Every other disposition appears to have its moderator; but this is wholly abandoned to the guidance of Satan, and has for its objects the men who know the truth, and who live to the glory of their God, and for the benefit of mankind. How strange that such should ever be objects of malice and hatred! But the Satanic nature in fallen man is ever opposed to whatever comes from God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) The words, “and sought to slay Him,” should be omitted. They have been inserted in some MSS. to explain the first clause of Joh_5:18. For “He had done,” read He was doing. The word is in the imperfect tense, expressing continuance or custom. It is either that from this one instance they generalise a law of practice to justify their persecution, or that some of the earlier unrecorded miracles were also performed on the Sabbath. (Comp. Luk_6:1-11.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. And therefore] Better, And on this account, or, and for this cause (Joh_12:18; Joh_12:27). It is not St John’s favourite particle ‘therefore.’ but a preposition and pronoun. Comp. Joh_5:18.

and sought to slay him] These words are not genuine here, but have been inserted from Joh_5:18. The other two verbs are both in the imperfect tense expressing continued action; ‘used to persecute, continued to persecute;’ ‘used to do, habitually did.’ From which we may infer that some of the unrecorded miracles (Joh_2:23, Joh_4:45) were wrought on the Sabbath: unless the Evangelist is speaking from their point of view; ‘because (as they said) He habitually did these things on the Sabbath.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And therefore did the Jews persecute Jesus,.... With their tongues, reproaching and reviling him, as a sabbath breaker, a destroyer of the law, and a sinful wicked man:

and sought to slay him; either in a violent way, by setting the zealots, a sort of ruffians under the pretence of religion, upon him; or rather in a judicial way, summoning him before the sanhedrim, in order to condemn him to death for the breach of the sabbath, which by the law of Moses was punishable with death:

because he had done these things on the sabbath day; because he had cured the man of his disease, under which he had laboured eight and thirty years, and had ordered him to take up his bed, and walk home with it on his back on the sabbath day. This drew upon him their resentment to such a degree, that they not only persecuted him with their tongues, but sought to take away his life. Nothing would satisfy them but his blood.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

Ver. 16. Therefore did the Jews persecute Jesus] This he foreknew would follow, and yet he forbore not. In the discharge of our consciences (tightly informed and regulated) we must not stand to cast perils; but do our duties zealously, whatever come of it. This courage in Christians, heathens counted obstinacy, but they knew not the power of the Spirit, nor the privy armour of proof that saints have about their hearts.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Persecuted Jesus - They opposed him; attempted to ruin his character; to destroy his popularity; and probably held him up before the people as a violator of the law of God. Instead of making inquiry whether he had not given proof that he was the Messiah, they “assumed” that he must be wrong, and ought to be punished. Thus every bigot and persecutor does in regard to those who differ from them.

To slay him - To put him to death. This they attempted to do because it was directed in the law of Moses, Exo 31:15; Exo 35:2. See Luk 6:7, Luk 6:11; Luk 13:14. We see here,

1. How full of enmity and how bloody was the purpose of the Jews, All that Jesus had done was to restore an infirm man to health - a thing which they would have done for their cattle Luk 6:7, and yet they sought. his life because he had done it for a sick “man.”

2. Men are often extremely envious because good is done by others, especially if it is not done according to the way of their denomination or party.

3. Here was an instance of the common feelings of a hypocrite. He often covers his enmity against the power of religion by great zeal for the form of it. He hates and persecutes those who do good, who seek the conversion of sinners, who love revivals of religion and the spread of the gospel, because it is not according to some matter of form which has been established, and on which he supposes the whole safety of the church to hang. There was nothing that Jesus was more opposed to than hypocrisy, and nothing that he set himself more against than those who suppose all goodness to consist in “forms,” and all piety in the “shibboleths” of a party.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But the Jews made another use of it, seeking from hence an advantage against him, because he had violated the sabbath, which they often made a capital crime.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. The Jews persecute Jesus. The word is literally rendered “pursued Jesus.” At once they hunted Jesus and attacked him. They did not at first seek to slay him. This is omitted in the Revision and does not appear in the old MSS. But the officials now come to Jesus to learn why he has done this act.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Now

The writer uses the word "now" to show that the words that follow are background information. (See: Background Information)

is working

This refers to doing labor, including anything that is done to serve other people.

the Jews

Here "the Jews" is a synecdoche which represent the "Jewish leaders." AT: "the Jewish leaders" (See: Synecdoche)

making himself equal to God

"saying that he was like God" or "saying that he had as much authority as God"

My Father

This is an important title for God. (See: Translating Son and Father)

translationWords

Jewish authorities

persecute

Jesus

Sabbath

God the Father

works

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16. Omit καὶ ἐζήτουν αὐτὸν ἀποκτεῖναι (inserted from Joh 5:18) with אBCDL against A.

16. διὰ τοῦτο. For this cause. We should mark the difference between διὰ τοῦτο (Joh 5:18, Joh 6:65, Joh 7:21-22, Joh 8:47, Joh 9:23, Joh 10:17, Joh 12:39, Joh 13:11, Joh 15:19, Joh 16:15) and οὖν, therefore.

ἐδίωκον. Once more we have contrasted effects of Christ’s work (see on Joh 2:16). The man healed returns thanks in the Temple, and maintains the authority of Jesus over the Sabbath: ‘the Jews’ persecute Him. This is the first declaration of hostility, and it comes very early in the ministry. Note the imperfects ἐδίωκον, ‘continued to persecute’; the hostility is permanent: ἐποίει, ‘was wont to do’; He went counter to the Law on principle. Ὅτι ἐποίει may be either the Jews’ or S. John’s statement. Perhaps some of the unrecorded miracles (Joh 2:23, Joh 4:45) were wrought on the Sabbath. His having convicted them of publicly profaning the Temple (Joh 2:14) would make them the more eager to retaliate for a public profanation of the Sabbath. Comp. a similar result in Galilee (Luk 6:1-11).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] ἐδίωκον is not used in the sense of legal prosecution in the N.T.:—persecuted is the best word for it.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. καὶ διὰ τοῦτο ἐδίωκον κτλ., “And for this cause the Jews began to persecute Jesus, because, etc.” The force of the imperfects, ἐδίωκον, ἐποίει, ἐζήτουν (v. 18), must not be overlooked. This was the first open declaration of hostility to Jesus by the Pharisees of Jerusalem, and its immediate cause was His first open violation of the Sabbatical law. ἐδίωκον, “they began to persecute Him”; ὅτι ταῦτα ἐποίει ἐν σαββάτῳ, “because He began to do these things on the Sabbath.” Cf. Mar 3:6, where a similar cause is assigned for the first exhibition of enmity to Him in Galilee.

διὰ τοῦτο, “for this cause,” referring to what follows (not, as more commonly, to what precedes, e.g. 6:65), is a favourite opening phrase with Jn. Cf. v. 18, 8:47, 10:17, 12:18, 39, 1Jn 3:1, and Isa 24:6 διὰ τοῦτο ἀρὰ ἔδεται τὴν γῆν, ὅτι ἡμάρτοσαν οἱ κατοικοῦντες αὐτὸν.

After τὸν Ἰησοῦν the rec. with AΓΔΘ inserts καὶ ἐξζήτουν αὐτὸν ἀποκτεῖναι (from v. 18), but om. here אBCDLW

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Did the Jews persecute. The imperfect tense [εδιωκον] might be rendered began to persecute, as this is an opening of hostilities against Jesus, or, more probably, corresponds with the same tense in ejpoiei, he did, or better, was wont to do. Diwkw, to persecute, is originally to run after, to pursue with hostile purpose, and thence to harass.

And sought to kill Him. The best texts omit.

He did. See above. Godet observes : "the imperfect malignantly expresses the idea that the violation of the Sabbath has become with Him a sort of maxim."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Ver. 16. “For this cause did the Jews persecute Jesus, because he did these things on the Sabbath day.”

Διὰ τοῦτο (for this cause), resumes what precedes, and, at the same time, is explained by the phrase which closes the verse: because ...The word διώκειν (persecute), indicates the seeking of the means to injure. In favor of the authenticity of the following words in the T. R.: and they sought to kill him, the μᾶλλον (yet more), of Joh 5:18, can be alleged. But it is still more probable that it is these words in Joh 5:18 which have occasioned this interpolation. The imperfect ἐποίει (He did), malignantly expresses the idea that the violation of the Sabbath has henceforth passed with Him into a rule: He is accustomed to do it. This idea is entirely lost in the inaccurate translation of Ostervald and of Rilliet: “because He had done this.” The plural ταῦτα (these things), refers to the double violation of the Sabbath, the healing and the bearing of the burden.

Let us notice here two analogies between John and the Synoptics: 1. In the latter also, Jesus is often obliged to perform His miracles as it were by stealth, and even to impose silence on those whom He has healed. 2. It is on occasion of the Sabbatic healings wrought in Galilee, that, according to them also, the conflict breaks out (Luk 6:1-11).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.