M. Renan, in using this language, is very careful to explain that he does

not mean to assert that our Lord-is God: ‘Jésus n’énonce pas un moment ἐξ sacrilége (1) qu'il soit Dieu.’ Ibid.
Iv
182 Our Lord’s claim to work on the Sabbath
animal life h, and that the future restoration of the whole human race to life would be effected by an act of His willi. These statements were made by our Lord after healing the impotent man at the pool of Bethesda. They are in fact deductions from a previous and more comprehensive one. Our Lord had healed the impotent man on the Sabbath day and had bidden him take up his bed and walk. The Jews saw an infraction of the Sab- bath, both in the command given to the impotent man, and in the act of healing him. They sought to slay our Lord; but He justified Himself by saying, ‘My Father worketh hitherto, and I workj,’ ‘Therefore,’ continues the Evangelist, ‘the Jews sought the more to kill Him, because He not only had broken the Sab- bath, but said also that God was His Own Father, making Him- self equal with God.’ Now the Jews were not mistaken as to
h St. John ν, 21: 6 Tids obs θέλει ζωοποιεῖ, The quickening the dead is a special attribute of God (Deut. xxxii. 39; 1 Sam. ii. 6). If our Lord’s power of quickening whom He would had referred only to the moral life of man, the statement would not have been less significant. To raise a soul from spiritual death is at least as great a miracle, and as strictly proper to God Almighty, as to raise a dead body. But the ζωοποίησις here in question, if moral in ver. 25, is physical in ver. 28; our Lord is alluding to His recently- performed miracle as an illustration of His power, Ibid. vers. 8, 9.
i St. John v. 28, 29: ἔρχεται ὥρα, ἐν ἡ πάντες οἱ ἐν τοῖς μνημείοις ἀκού- σονται τῆς φωνῆς αὐτοῦ, καὶ ἐκπορεύσονται, οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνά- στασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως“.
J St. John v. 17: 6 Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. ‘Wie der Vater seit Anbeginn nicht aufgehirt habe, zum Heil der Welt zu wirken, sondern immer fortwirke bis zur jetzigen Stunde, so mit Nothwen- digkeit und Recht, ungeachtet des Sabbathsgesetzes, auch Er, als der Sohn, Welcher als Solcher in dieser Seiner Wirksamkeit nicht dem Sabbaths- gesetze unterthan sein kann, sondern Herr des Sabbaths ist.’ (St. Matt. xii. 8; St. Mark ii. 28.) Meyer in loc.
K St. John v. 18: Πατέρα ἴδιον ἔλεγε τὸν Θεὸν, toov ἑαυτὸν ποιῶν τῷ Θεῷ,