John 5:9

Joh 5:9-11. And immediately the man was made whole — A divine power going along with the command of Christ. What a joyful surprise was this to the poor cripple, to find himself, all of a sudden, so easy, so strong, so able to help himself! What a new world was he in, in an instant! Reader, nothing is too hard for Christ to do! And took up his bed, and walked — Finding himself whole, he did not object against his Deliverer’s command, though contrary to the precepts of the doctors. He rose up immediately, and, by carrying away his bed with uncommon vigour, showed the greatness and perfection of his cure, not caring who blamed him, or threatened him for doing it. Thus the proof of our spiritual cure is our rising and walking. Hath Christ healed our spiritual diseases? Let us go whithersoever he sends us, and take up and bear whatever he is pleased to lay upon us, and walk before him. And the same day was the sabbath — That is, Either the first holy convocation in the feast of unleavened bread, that is, the morrow after the passover solemnity, which was one of the greatest sabbaths, (Joh 19:31,) or the ordinary sabbath happening on the passover week, and consequently the day on which the disciples plucked the ears of corn, as mentioned Mat 12:1-8. The Jews — Who saw him pass along the streets in this manner; said, It is the sabbath day, it is not lawful to carry thy bed — How is it, then, that thou art so presumptuous as to profane this holy day? It does not appear whether they who thus spoke were magistrates, who had power to punish him, or common people, who could only inform against him; but thus far was commendable, that while they knew not by what authority he did it, they were jealous for the honour of the sabbath, and could not, without concern, see it profaned; like Neh 13:17. He answered, He that made me whole — He that with a word restored my strength in an instant; said unto me, Take up thy bed, &c. — As if he had said, I do not do this in contempt of the law and the sabbath, but in obedience to one who, by making me whole, hath given an undeniable proof that he is greater than either. He that could work such a miracle as to heal me in a moment of an inveterate disease, doubtless might give me such a command as to carry my bed; he that could overrule the powers of nature, might doubtless overrule a positive law, especially in an instance not of the essence of the law; he that was so kind as to make me whole, would not be so unkind as to bid me do what was sinful. Christ, by curing another paralytic, proved his power to forgive sins; here to give law: if his pardons are valid, his edicts are so, and his miracles prove both.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Joh 5:9 . καὶ εὐθέως … Immediately on Christ’s word he became strong, and took up his bed and walked: ἦρε aorist of one act, περιεπάτει imperfect of continued action. Joh 5:10 should begin with the words ἦν δὲ σάββατον , as this is the starting-point for what follows.

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

9. καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρεν τὸν κράβαττον αὐτοῦ καὶ περιεπάτει. In the parallel, Mar 2:12, we have ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων. In both cases εὐθέως or εὐθύς carries the sense of immediate consecutiveness (Luk 5:25 has παραχρῆμα). The word is not common in Jn. (6:21, 13:30, 32, 18:27, 19:34), and he always uses it thus, whereas it is often used in Mk. only as a conjunctive (see on 1:22).

That the cure was not merely for the moment is shown by the man’s walking away, as is also indicated in the Synoptic story.

The language of Joh 5:8, Joh 5:9 closely resembles that of Mar 2:11, Mar 2:12, although the stories are quite distinct. Jn. may have availed himself of the words of the earlier evangelist to describe a somewhat similar scene at which he was not present, and of which he could not give the exact report of an eye-witness. See Introd., p. xcvii.

ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. This is the point of the story for Jn., as also at 9:14 where Jesus healed the blind man. The healing on the Sabbath was the beginning of His controversies at Jerusalem; this was the first occasion on which He had openly violated the law at the metropolis; but cf. Mar 2:23-6 for His earlier claim in Galilee to be Lord of the Sabbath, which had already attracted the attention of the Pharisees.

The Jews Object to Sabbath Healings, and Jesus Replies by the Analogy of God’s Working (Vv. 10-19)

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

the same day was the sabbath--Beyond all doubt this was intentional, as in so many other healings, in order that when opposition arose on this account men might be compelled to listen to His claims and His teaching.

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 9. The same day was the sabbath.] Mr. Toynard supposes that this miracle was wrought on the 11th of Nisan, the sabbath before the passover, which was celebrated the 14th of Nisan, or 28th of March. But why did our Lord command this man to carry his bed on the sabbath, as the law prohibited all servile work, and especially the carrying of burthens? See Ex 20:8; Jer 17:21; Ne 13:15. To this it may be answered,

1. The man was a poor man, and if he had left his bed he might have lost it; and he could not have conveniently watched it till the next morning.

2. Christ showed by this that he was Lord of the sabbath: see Mt 12:8.

3. This was not contrary to the spirit of the law: the sabbath was made to honour God in, and this was a public monument of his power and goodness.

4. It was consistent with the wisdom of Christ to do his miracles so that they might be seen and known by a multitude of people, and especially in Jerusalem, which was the capital of the country, and the centre of the Jewish religion; and this very circumstance of the healed man carrying his bed on the sabbath day must call the attention of many to this matter, and cause the miracle to be more generally known.

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

9. And it was the Sabbath. Christ was well aware how great offense would immediately arise, when they saw a man walk along laden with burdens; for the Law expressly forbids

to carry any burden whatever on the Sabbath-day, (Jeremiah 17:21.)

But there were two reasons why Christ, disregarding this danger, chose to make such an exhibition; first, that the miracle might be more extensively known; and, secondly, that he might give occasion, and, as it were, open up the way for the beautiful discourse which he delivered immediately afterwards. Of so great importance was the knowledge of that miracle, that he found it to be his duty to despise boldly the offense taken by the people, particularly because he had at hand a just defense, by which, though he did not pacify the ungodly, he abundantly refuted their calumnies. We ought therefore to observe this rule, that though the whole world kindle into rage, we ought to proclaim the glory of God and celebrate His works, so far as His glory requires that they should be made known. Nor ought we to be uneasy or discouraged, though our labors should not be immediately successful, provided that we keep in view the object which I have stated, and do not go beyond the limits of our office.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) The man was made whole.—The sufferer was known; the healing is in the striking form that none could gainsay.

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

And immediately the man was made whole,.... As soon as ever the words were spoken by Christ, such power went with them, as restored the man to perfect health; and he finding himself to be quite well, rose up directly:

and took up his bed and walked; which may be expressive of a sinner's rising from the bed of sin, and taking up the cross, or carrying the body of sin and death with him; and walking by faith in Christ, as he has received him:

and on the same day was the sabbath; which is remarked, for the sake of what follows.

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

9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

Ver. 9. And immediately the man] Christ’s words are operative (together with his commands there goes forth a power, as Luk 5:17). So they were in the creation, Gen 1:3. So they are still in regeneration, Isa 59:21. Dei dicere, est efficere. For God to say is to do.

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.

The Sabbath - To carry burdens on the Sabbath was forbidden in the Old Testament, Jer 17:21; Neh 13:15; Exo 20:8-10. If it be asked, then, why Jesus commanded a man to do on the Sabbath what was understood to be a violation of the day, it may be answered,

That the Son of man was Lord of the Sabbath, and had a right to declare what might be done, and even to dispense with a positive law of the Jews, Mat 12:8; Joh 5:17. This was a poor man, and Jesus directed him to secure his property. The Jews extended the obligation of the Sabbath beyond what was intended by the appointment. They observed it superstitiously, and Jesus took every opportunity to convince them of their error, and to restore the day to its proper observance, Mat 12:6-11; Luk 6:9; Luk 13:14; Luk 14:5. This method he took to show them what the law of God really “permitted” on that day, and that works of necessity and mercy were lawful.

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

The man’s strength returneth immediately; he is able immediately to arise, take up his bed, and to walk. All this was done on the sabbath day; on which day it was unlawful to carry any burdens, Jer 17:21,24; and by the Jewish canons it was punishable by death, or scourging. But our Saviour had a mind to let the Jews know that he was Lord of the sabbath, and what had been unlawful without his special command, became lawful by it. Neither was this against the sense of the law, though against the letter of it; the law only prohibited civil labour, and carrying burdens for their own profit, and in the way of their trade; it forbade the doing of nothing which was to be done as a public testimony of the goodness and mercy of God showed to persons: and by this our Saviour opens a way for his correction of their erroneous opinions about the true sanctification of the sabbath. We shall observe, that our Saviour used the like phrase to him that had the palsy, Mat 9:6; and to the centurion’s daughter, Mar 5:41, Damsel, arise; and to Lazarus, Joh 11:43, Lazarus, come forth; which our Saviour did for the testification of the miracle to all that should see them. It is further observed by Heinsius, that our Saviour did many miracles on the sabbath day, because that day was the usual time when the Jews were wont to consult the prophets for help, as may be learned from 2Ki 4:23.

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

9. Took up… and walked—With the command was given the gracious power of obedience. The man had to venture the volition, and the strength would be present, and the act would follow. So the sinner who is bidden to commit himself to Christ, need not wait for any compulsion or for any sensible moving of the Spirit. Let him do the deed, and the divine strength, the gracious ability, will he find within himself.

Same day… sabbath—The prophet Jeremiah had commanded, “Take heed to yourselves, and bear no burden on the Sabbath-day,” (Joh_17:21;) and the Jewish doctors interpreted this to forbid carrying the lightest weight. But the nature of the forbidden burdens appears from Neh_13:15 : “treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses,” etc.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And immediatelythe man became whole (well, sound in health), and took up his bed, and walked. This act of obedience was an act of faith, as in every other miracle upon paralyzed nerves and frames. The imagery of the sign explains the rationale of faith. The impotent man, the paralytic, and the man with withered hand, were severally called by Christ to do that which without Divine aid seemed and was impossible. The spiritual quickening of the mind was communicated to the ordinary physical volition, and the bare act was a method by which the palsied sufferer took hold of God"s strength. Faith always lays hold thus of power to do the impossible. The words and the result are similar to those adopted on the cure of the paralytic. This is another instance of the identity of the Christ of John and of the synoptists. The various efforts of Strauss, Baur, and Weiss to identify this miracle with that wrought on the paralytic is, however, in defiance of every condition of time, place, character, and consequences. The energy of faith and love which led the Galilaean sufferer to secure the services of four stalwart friends, not only to carry him, but to make strenuous efforts to bring him into the presence of Jesus, contrasts powerfully with the loneliness and friendlessness of the impotent man; and the method adopted by the Lord to convey his grace, and the discussion that followed on that occasion touching the power of the Son of man to forgive sins, all suggest profoundly different circumstances. Nothing but the claim of the critic to be entirely superior to the document he is interpreting can account for so wild a conjecture.

Vers. 9b-16. (2) The outbreak of hostility due to the breach of the sabbatic law.

Now it was the sabbath on that day. The form of the expression implies that it was one of the festival sabbaths rather than the weekly sabbath. These days, however, received the same reverence, and were observed with nearly the same rites and restrictions, as the ordinary sabbaths. This statement is the keynote of the great discourse which fellows, and it is made to prepare the way for the subsequent incidents. The Jews; i.e. the authorities, either the rabbis or Sanhedrists who were present in the crowd which gathered round the pool of Bethesda, or filled the neighbouring courts, are to be distinguished from "the multitude," or from the people generally. The designation evidently means the leading folk, the social censors, the hierarchy, who very soon displayed in marked fashion their jealousy and hatred of Jesus. The Jews therefore said to the man who had been healed, It is sabbath, andit is not lawful for thee to carry thy bed. Judging by the letter of the Law; (Exo_20:10 and Exo_35:3) and by the precedents of Scripture, (Num_15:32-35) and by the special injunctions of the prophets, (Jer_17:21-23 Neh_13:15, etc.) the man was infringing a positive command. Rabbinism had indeed declared that, in cases affecting life and health, the law of the sabbath was legitimately held in abeyance; but this relaxation was so hedged about with restrictions that the poor man and the layman were unable to apply the rules. The rabbinic interpretations of the sabbatic law concerning burden bearing were so intricate and sophistical that the entire majesty of the law, and the merciful intent of the prohibition, were concealed and vitiated. Apart from these complications, the man was prima facie disobeying the letter of the law. "Shabbath," fol. 6, a, declares that if unwittingly a burden was carried on the sabbath, the transgressor was bound to bring a sin offering; if with knowledge, he must be stoned.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

9. The man was made whole. Observe the process: (1) Christ addresses the man; (2) he commands; (3) the man obeys. It is the obedience of faith. (4) In the act of obedience he is healed. Christ is the healer, but he is healed by the obedience of faith.

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.

the man was healed

"the man became healthy again"

Now that day

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

translationWords

cure

Sabbath

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

9–16. THE SEQUEL OF THE SIGN

ἦν δὲ σάββατον. Now on that day was a Sabbath. This is the text for what follows. Jesus had proclaimed Himself Lord of the Temple (see on Joh 2:17); He now proclaims Himself Lord of the Sabbath. This is a new departure: ritual must give way to love. The fourth commandment was the favourite sphere of Jewish religiousness. By ostentatious rigour in enforcing it the Pharisees exhibited their zeal for the Law. Here, therefore, Jesus confronted them. He came to vindicate the Law and make it once more lovable. So long as it remained an iron taskmaster it would keep men from Christ, instead of being a παιδαγωγός to bring them to Him (Gal 3:24).

9. ἦρεν … περιεπάτει. The taking up took place once for all (aor.), the walking continued (imp.): comp. Joh 4:27; Joh 4:30; Joh 4:40; Joh 4:47; Joh 4:50, Joh 6:66, Joh 11:27. It is scarcely necessary to discuss whether this miracle can be identical with the healing of the paralytic let down through the roof (Matthew 9; Mark 2; Luke 5). Time, place, details and context are all different, especially the important point that this miracle was wrought on the Sabbath.

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.