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Joh_5:14-15. Μετὰ ταῦτα ] whether or not on the same day does not appear. But it is psychologically probable that the new feeling of restored health led the man at once into the sanctuary.
μηκέτι ἁμάρτ .] Jesus therefore knew (by direct intuition) that the sickness of this sufferer had been brought about (see on Mat_9:2-3) by special sin (of what kind does not appear); and this particular form of sin is what He refers to, not generally to the universal connection between sin and physical evil (Neander, following the early expositors), or between sin and sickness (Hengstenberg), which would not be in keeping with the character of this private interview, the design of which was the good of the man’s soul. The man’s own conscience would necessarily give an individual application to the μηκέτι ἁμάρτ . Comp. Joh_8:11.
χεῖρον ] to be left indefinite; for if the ἁμαρτάνειν recurred, it might bring with it a worse sickness (so Nonnus), and other divine punishment, even the loss of eternal salvation. See generally Mat_12:45; 2Pe_2:20.
Joh_5:15. ἀνήγγειλε , κ . τ . λ .] The motive was neither malice (Schleiermacher, Paulus, comp. Ammon), nor gratitude, to bring Jesus into notice and recognition among the Jews (Cyril, Chrysostom, Theophylact, Euthymius Zigabenus, Grotius, and many early writers; also Maier and Hengstenberg), nor obedience to the rulers (Bengel, Lücke, de Wette, Luthardt), under the influence of stupidity (Tholuck) or fear (Lange), but, in keeping with Joh_5:11, and the designation ὁ ποιήσας αὐτὸν ὑγιῆ (comp. Joh_5:11): the supplementary vindication of the authority in obedience to which he had acted, though it was the Sabbath (Joh_5:9-10), and which he was unable to name to the Jews. This authority is with him decidedly higher than that of the Sanhedrim; and he not only employs it for his own acquittal, but even defies them with it. Comp. the man born blind, Joh_9:17; Joh_9:31 ff. But for this purpose how easily could he ascertain the name of Jesus!