ST JOHN
CHAPTER 5
Jesus heals an invalid on the Sabbath—Why men must honor the son—Jesus promises to take gospel to the dead—Man is resurrected, judged, assigned his glory by the son—Jesus obeys divine law of witnesses.
1 AFTER this there was a feast of the Jews; [ Most likely the feast of the passover. So there's a feast of the Jews that's coming up, and so Jesus goes to Jerusalem. ] and Jesus went up to Jerusalem.
2 Now there is at Jerusalem by the sheep market [ Most likely by the gate to which the sheep were brough before they were to be sacrificed on the temple altars. ] a pool, [ or a bath ] which is called in the Hebrew tongue Bethesda, [ The name of the pool is said to be derived from the Hebrew and/or Aramaic language. Beth hesda (בית חסד/חסדא), means either house of mercy or house of grace. In both Hebrew and Aramaic the word hesda could also mean "shame, disgrace". This dual meaning may have been thought appropriate, since the location was seen as a place of disgrace due to the presence of invalids, and as a place of grace due to the granting of healing. ] having five porches. [ The cultural context of the Pool of Bethesda. The Greeks had created a cult around Asklepius or "Asclepius", the pagan god of healing, medicine and health in ancient Greek religion. The god’s mythical daughters, for example, included the goddesses Hygeia and Panacea. We can hear in their Greek names our modern words for “hygiene” and “panacea” – key concepts associated today with medicine and health. During the Hellenistic period, the Greeks built “Asklepions” – or ancient healing centers, all across the Greek Empire. Snakes were a key attribute of Asclepius’s cult of health and healing. Even today, one of the key symbols of modern medicine is a stick with a snake around it.
Now stop and think for a moment. If this is correct, it may change our perception of the entire story described here. You see it is possible that the blind, lame, and paralyzed were not waiting for Israel’s God to heal them; but rather for the merciful healing act of Asclepius. The ill and disabled would congregate at these regional healing centers. They would drink and bathe in the waters of the Asklepion and then sleep within the temple’s walls. They slept on mats laid out in a section of the inner sanctum of the temple called the “abaton.” The abaton was supposed to be the place of divine dreams, where Asklepius or his serpents might appear to give the sick clues about their healing.
In simple terms, the Greeks attributed the healing powers of natural springs to spirits. This belief made its way into the cult of Asklepius. His temples were typically built near sacred springs with shallow pools and baths. Participants would wait by the water, praying, fasting, chanting, etc., until Asklepius or his helpful “serpent spirits” churned the water. This was the best time for a healing miracle – when bubbles or ripples made their way from the spring to the pool. so, in context, this wasn’t just another miraculous healing. Jesus had walked into another pagan territory and confronted a longstanding cultural myth. He wanted his Hellenized Jewish audience to gain a new understanding. As in his meeting with the Samaritan woman at the well, Jesus was making the claim that he was the true source of healing – He was the source of “living water.”]
3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. [ So let's take a look at this spot. It was by the temple were the sacrifices were made. There were porches created there for the poor to bathe. so what is the signifigance of the moving water? The location of the pool is near the temple. Not all of the animal was used in sacrifice so it is quite possible that the entrails of the animals used in sacrifice were thrown into the pool. So stirring up the water would bring the foul guts from the bottom to the surface. The idea might be that if the animals had any purifing power in their sacrifice that maybe from their remains the poor may receive blessings from them, and maybe it was just the best that the poor were offered. Either way it would not have been a most refreshing bathe. ]
4 For an angel went down at a certain season into the pool, and troubled the water:[ The stirring up of the water was likely happening when the priests of the Asclepius cult, would open the connecting pipes between the higher and the lower portions of the pool of Bethesda. The water in the upper reservoir would then flow into the lower one. Elder McConkie. "Any notion that an angel came down and troubled the waters, so that the first person thereafter entering them would be healed, was pure superstition. Healing miracles are not wrought in any such manner." Additionally; this whole verse does not show up in most of the earliest New Testament manuscripts. It's missing. It was added later. So why was it added? Because if you didn't have it, you wouldn't know what the guy was saying when he says, I have no man to put me in the water. You'd be like, "Why did he say that? What are you waiting for?" So somebody, probably well-meaning, put it in.]: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.
5 And a certain man was there, which had an infirmity thirty and eight years. [ So we can gather that a great many would have known him and his condition, and that with this amount of time that he had been afflicted that this was indeed a miracle and not some stage show. ]
6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? [ Or do you desire to be made whole? What person would not respond yes; but the very question is deeper than that. There is a symbolic meaning as well, which is do you have the faith to exercise and do what I ask? ]
7 The impotent man answered him, Sir, I have no man, [ Shows that no one is there to help him - he is literally all alone. A contrast would be those that have someone to help them should be most grateful. ] when the water is troubled, [ What was the real source for the troubling of the waters? The most likely suggestion would have been from when the caretakers of the pools would adjust the gates as the spring waters began they would increase the flow. As the flow was increased it would cause the pressure in the aqueducts to change as a result the water would churn a little more than usual until the pressure balanced itself. There is a get deal of bubbling as pipes that are partly full of water fill up with water and the air tries to escape. Young man with the sprinkler pipe and turning it on - be careful not to blow the pipes. ] to put me into the pool:[ It would appear then that he cannot walk at all, as he needs someone to put him into the pool. He completely relies on the mercy of others. ]: but while I am coming, another steppeth down before me.
8 Jesus saith unto him, Rise, take up thy bed, and walk. [ Note what Jesus did not say. He did not say I will wait with you and when the water stirs I will put you in. No he just says take up your bed and walk. One has to be in awe of the authority from which he speaks. No doubt, no pomp just simple statment of the fact and that the man will be made whole. The bed that he would have taken up because he was poor would have been no more than a heavy quilt at best. What we are not told in the story is the amount of effort, prayer and fasting of this man to have the miracle of his health back. How long had he been praying to God for his miracle 37 years? 30 years? 25 years? 20 years? at what point did he give up hope in God answering his prayers and turn to a last ditch effort to worship the pagan god Asklepius. Which leads us to the question of why is this story of importance and what was Jesus doing there? While this man may have given up on God, God had not given up on him. This story is a fantastic example of ministering. The Savior knew of this man’s plight. He knew that he had been tested most likely to his limit. So he had gone another direction for help, and so the Savior in his love for this man seeks him out in the most unlikely place, a pagan temple complex. Putting the story into context we can see that there is more to the story. Jesus walked into pagan territory and confronted a longstanding cultural myth. He wanted his Hellenized Jewish audience to gain a new understanding. As in his meeting with the Samaritan woman at the well, Jesus was making the claim that he was the true source of healing – He was the source of “living water.” This is an interesting miracle. It is not performed by the Savior laying on his hands, it is not done by touching the Saviors garment, as a matter of fact the Savior does not touch the man at all. It is very important to notice that in this particular healing Jesus does not command the one he healed to wash himself in the pool (pool of Bethesda), no he simple says take up thy bed. He tells him to exercise his faith and get up, pick up his mat and go on his way. Is there a lesson for us in this story? There was no healing power in the Waters of Bethseda, the power all came from the one who declared that he was the source of living water. The living water which could restore and mend all of the mistakes and ills of the world. ]
9 And immediately the man was made whole,[ Did the man feel a complete change that came over him such that he knew that he had been healed, or was the blessing not complete until the man exercised his agency and made the effort to stand up and walk? ], and took up his bed, and walked: [ How much faith did this man have toi exercise, he has not walked in 38 years and just to stand would have been a miracle as his legs would have atrophied to the point that they would not have worked, and let he immediatelt responds to the Saviors command. Immediately he gets up and walks. ] and on the same day was the sabbath. [ What is the importance of this phrase? Well if one understands the Sabbath in jewish law the man would have been violating the sabbath by carrying the burden of his bed. The fact that the Savior instructed him to do so shows that the Savior was the Lord of the Sabbath, and the sabbath was made to honor God. In addition the man was healed on the Sabbath, there is no doubt that healing on the sabbath would have called additional attention to the miracle since it was done on the sabbath. ]
10 ¶ The Jews [ This might be a good point to point out that John often summarizes Jesus' opponents by just saying "The Jews." In Matthew and Mark, it's the Pharisees or the scribes or the chief priests or the Herodians. In John, time and again, John will just say the Jews did this, and I think it's important to remember that this is John writing at a later time when Christians and Jews are having disagreements with each other. They're separated. At the time that Jesus lived, Jesus is very much Jewish. Jesus is attending synagogue. Jesus was circumcised according to the covenant. He is fully Jewish and his disciples are all Jewish. So it would be a little bit surprising for somebody who's Jewish in the time of Jesus to read John and say, "Wait a minute, what do you mean the Jews?" Jesus is a Jew, but by the time that John is writing this, even Christians who were Jews are often being kicked out of the synagogue, not allowed to participate if they wanted to. Christians have formed their own groups by this time. So from John's perspective, it is Jesus versus the Jews even though in Jesus' lifetime, things are a little more complicated. The Jews are Pharisees and Sadducees and Herodians and chief priests and scribes and Jesus and his disciples. There are lots of Jews that are following Jesus. ] therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. [ According to who's law. The Savior is showing his authority as a God as the Sabbath is meant for God. ]
11 He [ The man who was just healed. ] answered them, [ The Jews. ] He that made me whole, the same said unto me, Take up thy bed, and walk. [ I was told to walk and take my bed by the Lord, the one who healed me. Do you think it mattered to the healed man what the Jews said to him. He was whole None of them had lifted a finger to help him - So what they would or would not have thought would have had little import to him. ]
12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?
[ I believe that this is Jesus' first miracle in Jerusalem. Do you suppose that they really have no idea of what has happened in the life of this man. For 38 years of his life he has been like this. How come nobody's going, this is the best day ever? Did you see what we just saw? That man has been...
It's not entirely clear from the story that the Jews who are questioning him were aware that he was just cured. They just see him walking around with this bed and then he's the one that tells them, "Hey, it's the one that just made me whole that told me to take up my bed and walk in verse 11." So then they ask him, "Wait a minute, who said this to thee? Who said to thee take up thy bed and walk," and he says, "I don't know," because Jesus had just cured him and then stepped away, and apparently, the man obeyed him so quickly, he just jumped up, grabbed his bed and walked away.]
13 And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.
14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, [ What do you suppose that the Savior was trying to teach this man when he saw him again? What do we know of any sins that this man had committed before he was made whole? I think the most important one that comes to my mind was the fact that he had given up his faith on The true and living God and had turned to worship as the pagans had done. I think that most of us can understand that if we had struggled some 38 years with something we would not judge a person for trying anything So to speak. But the Lord gives him warning to keep his faith in God. ] lest a worse thing come unto thee. [ What lesson was he trying to teach him now? it's important to pause right there and remind ourselves that Jesus isn't connecting sin to disability or sin to sickness there. I think you could misread that as thinking, oh, wait a minute. Jesus is saying sin no more lest you're going to become crippled again. That there are worse things than having illinesses in this life. Keep you eye on the real goal of eternal life and live a life that will bring that to pass. ]
15 The man departed, and told the Jews that it was Jesus, which had made him whole. [ By saying that it was Jesus that had made him whole the healed man did not refer to him as God - but left them to intefer that for themselves. ]
16 And therefore [ Like they really needed another reason - but they used it anyway. ] did the Jews persecute Jesus, and sought to slay him, [ How embittered does one have to be for wanting to kill someone who has just helpped another out. ] because he had done these things on the sabbath day. [ These things - specifically healing the sick on the sabbath. The healed man did not tell them that he had also told him to carry away his bed. ]
17 ¶ But Jesus answered them, My Father worketh hitherto, and I work. [ The Jews are already looking ofr a reason to kill him using the idea that he told a man to take up his bed and walk on the sabbath. Now he is going to double down and really offend them by saying that God was his father, making himself equal to God. By suggesting what? That Heavenly Father did work 6 days to bring forthe creation, but that does not mean that he now takes sundays off. No he continues to constantly and consistently perform his work to save man - and since the son is like the father then he so to shall do that. So they're not upset that Jesus is saying the Father works on the Sabbath. That's common knowledge for them. What they're upset with is that they see Jesus working on the Sabbath and Jesus making himself equal to God. ]
18 Therefore [ for this reason. ] the Jews sought the more to kill him, [ Their desire to kill him was increased. ] because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. [ Why? Because he had healed a man on the Sabbath, told that man to perform labor on the sabbath by taking up his bed and moving, and lastly that he had associated himself with Heaven Father as his son with the implication that he was a God like his father in heaven was. ]
19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The son can do nothing of himself, but what he seeth the Father do: [ The Saviors reply to their charges is not confined to the question of Sabbath observance. It stands as the most comprehensive sermon in scripture on the vital subject of the relationship between the Eternal Father and His son Jesus Christ. Jesus the Christ page 208. so what is the Savior implying here? he has restated verse 17 that Heavenly Father continues to work on the Sabbath to bring about his work, and therefore the Savior as his son does likewise. So the implication is that if I (Jesus) has broken the sabbath then so has God. ] for what things soever he doeth, these also doeth the son likewise. [ The son being exactly like the Father acts and does what Heaven Father would do in each and every situtation - they are one in purpose, united together to work out the mission of bringing us back to live with them in their presence. ]
20 For the Father loveth the son, and sheweth him all things that himself doeth: [ Assuming that he means that he has shown the Savior all things at this point. An interesting question arises here. Has the Savior at this point seen everything from eternity to eternity? Because in Moses 1:5 God tells Moses that no man can behold all of the Glory of God and remain in the flesh. So has the Savior been altered in some way at this time? ] and he will shew him greater works than these, that ye may marvel.
21 For as the Father raiseth up the dead, [ As he did through his prophets Elijah ( 1 Kings 17:22) and through Elias 2 Kings 4:32-35 ] and quickeneth them; even so the son quickeneth whom he will. [ Or implying that he does not need to go ask Heavenly Father for permission to raise someone from the dead, he has the power and automony to perfomr the work on his own. See Mark 5:35-42 (the ruler's daughter); Luke 7:11-15 (the widows son at Nain); Luke 11:14-44 (Lazarus). ]
22 For the Father judgeth no man, [ Why? because he has his purpose which is to bring to pass the eternal life of man. As such God is full forward focused, always trying to help us get home to him. As such; he leaves the judgement as a matter of fact the work of the atonement is left to the Savior to accomplish. It would appear that just as with any good presidency each has their areas of responsibility - and in this case they all perform them perfectly. I don't think that Heavenly Father spends alot of time worring about what we have done. Becuuase he is more focused on where we are right now and getting us back to his presence - our progression. So he does not worry about every little things that we have done either good or bad. He is fully aware and content that the atonement will make up for any past sins or imprefectiosn so if we need to repent then we need to get about doing it - and if we truely repent well Heavenly Father knows that it will be taken care of. Simple as that. ] but hath committed all judgment unto the son: [ See vs 30 Why would our Father in Heaven commit the judgement to the son? 1) because he spent his life here he is in a unique position to judge; he has been through it and overcome it 2) He knows how to be completely obedient to the will of our Father in heaven and that puts him in a unique place. 3) We accepted as part of the plan to put our trust in the Savior; that he could complete his mission and put the atonement in place for us. 4) We must also acknowledge and accept him as our Savor in order for the atonement to be in place for us. 5) He took upon himself the sins of the world and because he has paid the price for us so who better to judge 6) Finally because I believe that Heavenly Father is a very forward thinking God. He does not care what we do, he does not keep track to beat us down; no all that he cares about is that we each as individuals apply the atonement in our lives so that we are free to return to him without reservation. He has put the plan into effect. The plan was that there would be a savior to allow us to be forgiven. It is part of the plan and as such it is taken care of as far as our Father is Heaven is concerned. He does not worry about that part of the plan it's in place. So that leaves our Father in heaven free to work on those forward thinking elements of the plan; helpping us move forward, bringing to pass our own immortality. If that is how he works then if we are to be like him should we act any differently? Should we not do what we need to do to put the atonement into effect for ourselves, once done not allow ourselves to remain beaten down but lift ourselves up and get moving in a forward direct. ]
23 That all men should honour the son, even as they honour the Father. [ Because in essence they are one. Rememebr the difference with Satan was that he wanted all of the glory unto himself. The Savior said that Heavenly Father should have the honor; but the real glory for them is when they accomplish their purpose to bring about the immortality and eternl life of man - it is a team effort to get the job done as they both shar ethe responsibility and hence share the glory or honor when it is accomplished. ] He that honoureth not the son honoureth not the Father which hath sent him.
24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. [ "metabebhken" meaning - Has changed his country, or place of abode. ]
25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the son of God: and they that hear shall live. [ They shall be resurrected. ]
26 For as the Father hath life in himself; So hath he given to the son to have life in himself;
[ He has the power to lay down his life and the power to take it up again. He is a God like the Father is. Jesus will go on to give xxx more examples of how he is like the Father in verses 27, 30, 31, 32, 34...through ve 45 in essence. ]
27 And hath given him [ Who? The Savior see vs 22. ] authority to execute judgment also, because he is the son of man.
28 Marvel not at this: [ What were they marveling at? If you join the last phrase of the previous verse it would read Marvel not that because he is the son of man that he will be able to do this. The fact that the Savior was born among them; that he was a man. So how can he do this; how is this happening - surely he cannot be the Savior. Our Messiah - he did not come with great power; or at least they thought. ] for the hour is coming, in the which all that are in the graves shall hear his voice,
29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
30 I can of mine own self do nothing: as I hear, I judge:[ Elder Groburg said that this may well be the toughest assignment the Saviour will have. Why? because his heart is so tender and sweet, he loves us so much. He would not go to the work that he has gone to for us unless he really cared about us. He does not want to lose us, but he will have to be just that will be hard. John 17:24. It is hard as a bishop not to want to overextend every mercy that you can to an individual because of love for them ] and my judgment is just; [ Why? well because it has to be. It has to be consistent and equal otherwise he would cease to be God. He must follow his own laws each time he administers them. ] because I seek not mine own will, but the will of the Father which hath sent me. [ What is the will of our Father in Heaven? To bring to pass the immortality and eternal life of man. ]
31 If I bear witness of myself, my witness is not true. [ Another translation of this verse is "If I only bear witness of myself, is not my witness true?" I think that the point is as the son of God he has shown them that he has come with the power of God - they have just witnessed that for themself. So that show be a witness to them and with that witness if he says that he is the son of God then they should believe his witness. ]
32 ¶ There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.
[ Ye believe the Scriptures to be of God, and that he cannot lie; and yet ye will not believe in me, though these Scriptures have so clearly foretold and described me. He, first of all, acknowledges that if he bears witness of himself, his witness isn't true. So he's saying don't just trust what I am saying. Don't trust my own witness of myself. There are other witnesses. Then he goes and mentions that they had sent to John and that John bears witness of the truth, but then he says, "But I received not testimony from a man." So he says, you don't even have to trust John's testimony. In verse 36, he says that the Father has given him certain works and that the works he does, those bear witness of him. ]
33 Ye sent unto John, and he bare witness unto the truth. [ You asked John for yourselves, John is the one that you have trusted and he bore witness of me as well. You believed John to be a prophet-a prophet cannot lie: he bore testimony that I am the Lamb of God, that beareth away the sin of the world, John 1: 15, 29 ]
34 But I receive not testimony from man: [ for the works that I do will testify for themself. ] but these things I say, that ye might be saved.
35 He was a burning and a shining light: [ hn o lucnov o kaiomenov kai fainwn, should be translated, He was a burning and a shining LAMP. He was not to fwv tou kosmou, the light of the world, i.e. the sun; but he was o lucnov, a lamp, to give a clear and steady light till the sun should arise. The expression of lamp our Lord took from the ordinary custom of the Jews, who termed their eminent doctors the lamps of Israel. A lighted candle is a proper emblem of a minister of God. ] and ye were willing for a season [ The time between when he began to preach and when he was cast into prison. ] to rejoice in his light. [ You were all excited to rejoice in the message of John because you thought that the Mesiah of which he taught was going to deliver you from the Romans; but when you learned that is was a spiritual deliverance you wanted no part of it. You picked badly as one is temporal and the other is eternal. ]
36 ¶ But I have greater witness than that of John: [ Who would that be? Heavenly Father And what is the greater witness? The miracles and the work which the Savior was sent here to do. ] for the works which the Father hath given me to finish, [ Which Are? to overcome death and to finish the work of the atonement and last but not least the judgement (see vs 22,30). He has already done the work of the creation. ] the same works that I do, bear witness of me, that the Father hath sent me.
37 And the Father himself, which hath sent me, hath borne witness of me. [ The prophets of old have testified that I would come to the world. Also the Father bore witness at the baptism of Christ Matt 3:17. ] Ye have neither heard his voice at any time, nor seen his shape. [ None of you present has heard the voice of Heavenly Father, except through the voice of the prophets. Jesus acknowledges in that verse that they haven't heard the voice of the Father. They need to be paying a little better attention, but that the Father does bear witness of him. ]
38 And ye have not his word abiding in you: [ You have the scriptures; you have the witness of the prophets of old and you still are a sad lot as you do not beleiev what you have or have been taught. You have not made them part of your life, they are not in your hearts.] for whom he hath sent, him ye believe not. [ You do not believe the prophets, you do not believe the scriptures and you are not believeing me right now. ]
39 ¶ Search the scriptures; [ The KJV doesn't take into account the act form (aorist) verb. A better translation would be "In searching the scriptures, ye think ye shall have eternal life..." In the Greek, the second person plural, present active indicative form of the verb looks exactly the same as the second person plural, present active imperative. In other words, if you don't have any other context to go on, if you were to see this Greek verb, it could be translated either as the command, search the scriptures, or as a present verb saying you all are searching the scriptures, and actually, based on the context, I think that second translation fits the context a little better. It seems to me what Jesus is telling them is that they are searching the scriptures because they think that in those scriptures, they have eternal life. Jesus then goes on to point out that the scriptures testify of Jesus. It's in Jesus that they have eternal life, not in the book. The book just points to Jesus. So don't think that you are getting eternal life out of the book. The point of the book is to point to Jesus. It starts out you search the scriptures because you think you have eternal life in there, but they testify of me and you're not willing to come to me, which is a different meaning. Dr. Andrew Skinner has said, "Jesus is actually being a bit reproving here. He's saying in essence, you study the scriptures because you think that activity brings eternal life, but the scriptures testify of me and I give eternal life. The Jewish sages of Jesus' day believe that the act of studying the Torah brought eternal life, but Jesus pointedly taught that the scriptures do not bring salvation. Sacred writ was given to testify of him and he, God, was the vehicle of salvation." ] for in them ye think ye have eternal life: [ Or all you do is search the scriptures, because you think that in them you will gain eternal life. But it is not so - there is more to it than that. This verse is a little tricky because we often do not really read the whole verse. We read the first part and jump right off with the idea that Jesus wants us to study the scriptures. But we really need to understand the full context here. What Jesus is really saying here to this audience is you scribes and Pharisees, this is what you do. You are the gardians of the law. So yes you search the scriptures because it is your opinion that the scriptures contain eternal life. In them ye think ye have eternal life. Or you are of the opinion that the word of God will save you, that the word of God is all that you need. But it does not, the scriptures point you in the direction that you should go and do. The major reasons that the Jews were interested in the scriptures where they talked about a Messiah 2) They contained a promise of eternal life. "Who studies daily in the law, is worth to have a portion in the world to come" sohar.Genes. The Talmud, Tract. Shabbath, fol. 30, brings in God thus addressing David: "I am better pleased with one day in which thou sittest and studiest the law, than I shall be with a thousand sacrifices which thy son solomon shall offer upon my altar." The rabbis strongly recommend the study of the Scriptures. The Talmud, suggests they found these scriptures to contain the promise of an eternal life. Those, who study daily in the law, is worthy to have a portion in the world to come. In the Septuagint, the verb ereunaw answers to the Hebrew pj chapash, to search by uncovering; to rqj chakar, to search minutely, to explore; to Pj chashaph, to strip, make bare; and to m mashash, to feel, search by feeling. It is compounded of erew, I seek, and eunh, a bed; "and is, "says St. Chrysostom, "a metaphor taken from those who dig deep, and search for metals in the bowels of the earth. They look for the bed where the metal lies, and break every clod, and sift and examine the whole, in order to discover the ore." Those who read the verse in the imperative mood consider it an exhortation to the diligent study of the Sacred Writings. Search; that is, shake and sift them, as the word also signifies: search narrowly, till the true force and meaning of every sentence, yea, of every word and syllable, nay, of every letter and yod therein, be known and understood. Confer place with place; the scope of one place with that of another; things going before with things coming after: compare word with word, letter with letter, and search the whole thoroughly.
"Mans hope of gainging salvation is in direct proportion to his knowledge of God and the laws of salvation." Bruce R. McConkie Doc NT Com pg.201 ] and they are they which testify of me.
40 And ye will not come to me, that ye might have life. [ Spiritual ife while on the earth and eternal life in the world to come. As if to say that although you search the Scriptures, in hopes of finding the Messiah and eternal life in them, you do not come unto me, or believe in me, nore anr you a disciples, even though the scriptures that you search clearly point out that ye may have that eternal life only through me.]
41 I receive not honour from men. [ Further more so that you are not mistaken - I do not need your testimony or glory from you; as I come with my own. ]
42 But I know you, that ye have not the love of God in you. [ So do not come to me suggesting that you are God's messengers; that you represent him; as you do not, you do not love God nor do you speak for him. For if you really loved God then in your searching of the scriptures you would have recognized that the son of God must come in the flesh - it has been prophecied and you would understand that if you were really listening to the words of the prophets which you so claim to be doing. ]
43 I am come in my Father’s name, [ Speaking to the tradition required among the Jews; that one who comes as a teacher - representing another has to provide the right support that he is teaching the doctirne as the one in whose name he preaches and he comes with their authority. ] and ye receive me not: if another shall come in his own name, him ye will receive. [ The suggestion then being what? The Savior came with the credientials form the prophets of old, he has proven his power by what he has done and yet they still say that he is not the representative of God, and yet they will choose to beileve and follow some man that does no more than just preach what he wants to preach with no authority at all. ]
44 How can ye believe, [ Speaking directly to the scribes and the Pharisees. A scribes responsibility was to write down or copy word for word what was said. It was not their duty or responsibility to change, altar or modify in any way what was written. However; it was the scribes who were the ones who modified the text of the old testament books to remove or alter what the Messiah would do and be. They changed him to become a political figure such that the people would not recognize the Savior when he did come. They removed the ordinances and covenants to their ways, ways in which they could control the people through "the Law". for this reason Jesus holds some of his strongest rebukes for the scribes because these were the very ones who were manipulating the text to have it read the way that they wanted - they were perverting that ways of God. ] which receive honour one of another, [ The scrobes and Pharisee's were so consumed with pride and vanity and spent their time living on the praise that they received from one another. In otherwords they would be considered religious if worldly honor and religion were connected. ] and seek not the honour that cometh from God [ Priesthood, revelations, visions, healing powers, that peace which the Spirit gives, the companionship of the Holy Ghost] only?
45 Do not think that I will accuse you [ You accused me with breaching the Sabbath, I have demonstrated that to be a false accusation: I could, in return, accuse you, and substantiate the accusation that you have breached the whole law; but I do not need to, for Moses, in whom ye trust, accuses you. You read his law, acknowledge you should obey it, and yet break it both in the letter and in the spirit. This law, therefore, accuses and condemns you. It was a maxim among the Jews that none could accuse them but Moses: the spirit of which seems to be, that only so pure and enlightened a legislator could find fault with such a noble and excellent people! For, notwithstanding their abominations, they supposed themselves the most excellent of mankind! ] to the Father: there is one that accuseth you, even Moses, in whom ye trust.
46 For had ye believed Moses, ye would have believed me: for he wrote of me. [ Moses pointed out the Messiah using symbols and figures, found in the scriptures and the ceremonial laws, and especially in the whole sacrificial system. In essence the entire law of Moses was designed to point toward Christ. All these were well-defined, though shadowy representations of the birth, life, sufferings, death, and resurrection of the saviour of the world. Add to this, Moses has given you certain marks to distinguish the false from the true prophet, Deut. xiii. 1-3; xviii. 22, which, if you apply to me, you will find that I am not a false but a true prophet of the Most High God. See how the Law of Moses was designed to point toward Christ. 2 Ne 25: 24 ; 3 Ne 15:8; 3 Ne 16:20; Acts 15:1,7 ; Acts 21:20; Alma 25: 15; Alma 34; D&C 22:1; ]