Jesus was the life giver

JESUS WAS THE LIFE GIVER
EDITED BY GLENN PEASE
John 5:21 21Forjust as the Fatherraises the dead and
gives them life, even so the Son gives life to whom he is
pleasedto give it.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The FatherAnd The Son
John 5:19, 20
J.R. Thomson
Mostof our Lord's discourses concernman and his spiritual life, are moral
and practical. But this passageis, in the true and proper sense ofthe term,
theological, informing us of the relations betweenthe persons of the Godhead,
and revealing, so to speak, the inner springs of our Saviour's ministry, by
giving us a glimpse into the Divine nature and purposes.
I. THE FATHER IS EVER CARRYING ON BENEFICENT OPERATIONS
IN HUMAN SOCIETY. The whole discussionoriginated in the cure of the
infirm man at Bethesda;this being wrought on the sabbath occasionedthe
murmurings of the Jews, and elicitedthe defence of Jesus. Now, anordinary
physician, had he effectedsuch a cure, would have been rightly satisfiedto fall
back upon the fact that the man's sufferings were relieved, and that human
strength and comfort are an abundant justification for any measures not

morally wrong. But the Divine Physicianfell back upon the working of God in
the world and among men. What he says does not remove all mystery, for he
tells us nothing to explain the existence ofsin and of suffering. But he does
give us to understand that God is ever working among men in the very way in
which he - Jesus himself - had been working, when he had healed the
infirmities of the sick.
II. THE FATHER, LOVING THE SON, SHOWS HIM WHAT THINGS HE
IS EVER DOING. This language is, of course, accommodatedto our powers
of comprehension. Howeverthe world, or the Jews in particular, might hate
Christ, he was the beloved of the Divine Father, and as such was admitted to
the Father's intimate and affectionate confidence. Whata qualification for
him who came to this earth as Prophet, Priest, and King of humanity! How
wise a provision was thus made for our salvation! A perfect sympathy exists
betweenthe PersonalPowerofbeneficence in the universe and the Teacher,
Saviour, Lord of man.
III. THE SON, SEEING THE FATHER'S WORKS, DOES THE SAME IN
HIS EARTHLY MINISTRYAND IN THE EXERCISE OF HIS
MEDIATORIAL SOVEREIGNTY. Here was the all-sufficient vindication of
our Lord's miracles themselves, and also of their manner and circumstances.
The Fatheris everworking for man's welfare, on the sabbath as on other
days. Every day of the week his sun shines, his air passes gentlyover the
earth, his streams flow, his flowers bloom, his birds sing, his creatures rejoice
in his bounty and kindness. He is all day long and every day promoting not
only the bodily, but the intellectual and spiritual welfare of his dependent
children. And what the Father does, that the Son does, moving amongstmen,
seenor unseen, a Presenceofgrace and comfort, of inspiration and of peace.
Thus he everworks his Father's works, and forwards the cause which is dear
to the Father's heart. Where we see the triumphs of the Gospelin individual
hearts, in human society, let us recognize the tokens of the Saviour's holy and
benevolent ministry, and be assuredthat this is the work of God himself.
IV. THE PAST OPERATIONSOF DIVINE MERCY ARE A PLEDGE OF
GREATER AND MORE MARVELLOUS WORKS IN THE FUTURE. Our
Lord, unlike a human teacheror leader, always representedwhat he did as

only the promise of greaterand better things to come. This assurance ofhis
foreknowledgewas verified in the marvels of Pentecost, andin the fruits
which have been yielded throughout the long centuries of the spiritual
dispensation. - T.
Biblical Illustrator
The Son cando nothing of Himself, but what He seeththe Father do.
John 5:19-23
The unity of the Fatherand the Son
A. Beith, D. D.
The Jews soughtto kill Jesus in obedience to the law(1) because He wrought a
miracle on the Sabbath;(2) because He vindicated Himself on the ground of
His equality with God, who constantly works suchmiracles in His providence
on the Sabbath. So far from disclaiming the Jewishinference He here
confirms it. Note —

I. CHRIST'S RELATION TO THE FATHER IN ALL HE DOES (ver. 19).
1. Unity of operation. These words assertthat as it is impossible for the Sonto
do anything of Himself, so it is impossible that the Father cando anything
without the Son. The cure of the impotent man, therefore, was by both.
2. Distinction of persons. The Father shows, the Son sees;the Fatherpurposes,
the Sonexecutes.
3. Identity of works. Theydo the same, not similar things. The same Jesus
stands in the midst of us and says, "Wilt thou be made whole?" If we despise
Him speaking in His word we despise the greatGod with whom we have to do.
II. THE GROUND OF THIS RELATION (ver. 20).
1. Love is the expressionof the Father's feeling towardthe Son.
2. He communicates Himself to the Sonand makes Him His counsellor.
3. This relation Christ made known that they might marvel — admire God's
glorious manifestation of Himself and give Him glory.
III. INSTANCES OF THE WORKS ILLUSTRATIVE OF THIS RELATION.
1. (ver. 21). Resurrectionand quickening, including no doubt the physical, but
referring mainly to the spiritual process.(1)Raising up. Sin, as a frightful
incubus, rests on the soulexerting its paralysing influence. This spiritual
death is chasedaway.(2)Quickening. New life is imparted. Deathimplies
previous life. A tree cut down and withered is different from a stone. In Adam
the souldied; when the Son quickens a new and more glorious life is
communicated.(3)There canbe no considerationmore alarming than our
continuance in this death. How dreadful to pass away without having the
experience of this raising up and quickening, and to lie for ever in
condemnation as self-destroyed.
2. (vers. 22-23). Judgment.(1) To Him is committed the whole administration
of the gospel;and when His supreme government is assertedas here, it means
that the Father judgeth no man alone — both judge.(2) He will preside at the
eternal awards.

IV. IMPORTANT INFERENCESDEDUCEDFROM THIS RELATION.
1. If Christ is not worshipped God is not (ver. 23). Godmust be approached
according to the revelation He has made of Himself: we cannot do so unless
we know Him as the Father who sent the Son.
2. Salvationcomes by the word of Christ (ver. 24).(1)This hearing, no doubt,
includes listening with the outward ear; a greatand necessaryduty. But it is
also (ver. 25) of a kind which awakens to life, with the mind and spirit,
therefore, prompting to action, so that we become not hearers only, but
"doers."(2)Salvationis by resting on the true objectof faith — in God as
sending the Son not as the Creator, etc.(3)This salvationis everlasting life —
a greatsalvationtherefore. "How shall we escape if we neglectit."
(A. Beith, D. D.)
The Father's love to the Son
P. B. Power, M. A.
I. THE FATHER LOVETH THE SON. What has this to do with us What
have we to do with the Son? The answerto the latter will answerthe former.
If we are one with Christ the fact that God loves Him —
1. Will solve a number of curious and doubtful questions. Satanis always
trying to draw believers awayfrom what is simple. The Fatherloveth the Son.
Can Satandeny that? If not, then if I be the Son's, all the outgoings and
principles of God concerning me must be of love. Everything must be
consistentwith that.
2. Will lift us up above a number of depressions.
(1)Are we tried?
(2)lonely;
(3)poor;
(4)wearyand worn. Whoeverwas so tried as the beloved Son?

II. CHRIST RESTED IN THE FATHER'S LOVE, AND IN THE DEEP
CONSCIOUSNESS OF IT PUT FORTH IMMENSE POWER.
1. Whereverlove attains its highest form there is rest. It puts awayall ifs and
speculations, and goes downinto the oceandepths of certainties which are
beyond the reach of surface storms.
2. This should give us great power
(1)in prayer, passing into God's mind through an inlet of love; its answer
coming forth through the outlet of love;
(2)in faith;
(3)in hope.
III. CHRIST'S RELATION TO THE FATHER DETERMINESHIS
ADMINISTRATION OF THE FUTURE, AND OUR RELATION TO HIM
DETERMINES OUR PART IN IT. In present and future resurrectionand
judgment.
(P. B. Power, M. A.)
Christ's reply
F. Godet, D. D.
resembles Luther's: "I cannot do otherwise";or, to take a nearer example,
Jesus puts His work under the guarantee of the Father's, as the impotent man
had just put his under the shelterof Jesus.
(F. Godet, D. D.)
Christ's limitations
R. Besser, D. D.

Neither the man nor the angelexists who could dare to say of himself: "I can
do nothing of myself;" because no man's and no angel's selfis essentiallyand
inseparably one with the self of God. The creature cantear itself awayfrom
its Creator, and place its I in opposition to Him; it canseek its life in itself,
instead of in Him, and it canact "in its own name" (John 8:44); the Sonof
God, on the contrary, has nothing of His own, no self, which does not eternally
contain the same life which the Father has.
(R. Besser, D. D.)
The Fatherjudgeth no man, but hath committed all judgment to the Son. —
The delegationof judicial authority to Christ
J. Donne, D. D.
I. JUDGMENTAPPERTAINSTO GOD. It is His in criminal causes (Romans
12:19)and in civil things (Psalm82:1). No function of God is so often
reiterated. And He is the Judge of judges themselves. Judgment is so essential
to God that it is co-eternalwith Him.
1. He knows, and therefore naturally detests evil. We are blind, and need the
assistanceofthe law to know what is evil. And if a man be a judge what an
exactknowledge ofthe law is required of him — for some things are sins to
one nation which are not to another, and some things are sin at one time
which are not at another. Only Godhas a universal knowledge, and therefore
detestationof evil.
2. He discerns when thou committest evil. Hence you have to supply defects in
laws so that things done in one country may be tried in another. But God has
the powerof discerning all actions in all places. Earthly judges have their
distinctions and so their restrictions;some things they cannotknow — what
mortal can, and some things they cannot take knowledge of, for they are
bound by evidence. But nothing keeps God from discerning and judging
everything.

3. He knows how to punish evil. The office of a judge being not to contractor
extend the law, but to declare its true meaning. God hath this judgment in
perfection, for He made the law by which He judges. Who then can dispute
His interpretation? As, then, God is judge in all these three respects, so He is a
judge(1) without appeal;(2) without needing any evidence (Proverbs 24:12;
Proverbs 16:2; 1 Corinthians 4:4); and if so, not only I, but not the most
righteous man, nor the Church He hath washedin His own blood, shall
appear righteous in His sight.
II. How then, seeing that judgment is an inseparable characterofGod, can it
be said that THE FATHER JUDGETHNO MAN? Not certainly because
weary. He judges as God, not as Father. In the three greatjudgments of God
the whole Trinity judges.
1. Before all times in our election.
2. Now in separating of servants from enemies.
3. At the lastjudgment in separating the sheep from the goats.ConsiderGod
altogether, and so in all outward works, all the Trinity concurs, because all
are one God; but considerGod in relation, in distinct persons, and so the
severalpersons do something in which the other persons are not interested. So
the Sonjudgeth, the Father judgeth not, for that judgment He hath
committed.
III. TO THE SON HE HATH COMMITTED ALL JUDGMENT, the image of
the invisible God, and so more proportional unto us, more apprehensible by
us.
1. But doth He judge as Son of God or as Son of Man. Upon this the Fathers
and Reformers are divided. But take this rule, God hath given Christ this
commissionas Man, but Christ had not been capable of it had He not been
God too. The ability is in Him eternally, but the powerof actualexecutionwas
given Him as Man.
2. All judgment —(1) Of our election. If I were under the condemnation of the
law, and going to execution, and the king's pardon were presented to me, I
should ask no question as to motives and circumstances, but thankfully

attribute it to his goodness andacceptit; so when I considermyself as under
God's consideration, and yet by the working of God's Spirit I find I am
delivered from it I inquire not what God did in His cabinet council. I know
that He hath electedme in Christ. And, therefore, that I may know whether I
do not deceive myself I examine myself whether I cantruly tell my conscience
that Christ died for me, which I cannot do if I have not a desire to conform
myself to Him; and if I do that then I find my predestination.(2) Of our
justification, "for there is none other name," etc. Do I then remember what I
contractedwith Christ when I took His name at baptism? Have I fulfilled
those conditions? Do I find a remorse when I have not? Do I feel remissionof
those sins when I hear the gracious promises ofthe gospelto repentant
sinners? Have I a true and solid consolationwhenI receive the sealof pardon
at the Sacrament? Therefore this judgment is His also.(3)Of our glorification
(Revelation1:7). Then He shall come as Man and give judgment for things
done or omitted towards Him as Man, "for not feeding," etc. Conclusion:
Such is the goodnessofGod that He deals with man by the Sonof Man.
1. If you would be tried by the first judgment; are you electedor no? Do you
believe in Christ?
2. If by the second, are you justified or no? Do you find comfortin the Word
and sacraments ofChrist?
3. If by the third, do you expecta glorification? Are you so reconciledto Jesus
Christ now that you durst say now, "Come quickly, Lord Jesus"?then you
are partakers ofall that blessedness whichthe Father intended for you when,
for your sake,He committed all judgment to the Son.
(J. Donne, D. D.)
The Redeemerour Judge
H. Melvill, B. D.
That our Saviour was perfectGod and perfectman is a truth which cannot be
denied and Christianity not fall to the ground. But this very combination will

cause apparent inconsistenciesin the way in which He is spokenof. And it
should be remembered that what holds goodof Him in one capacitymay be
inapplicable to Him in another. As God judgment could not be committed to
Him. He had it by Divine necessityand right. But it is as Mediator, a Being in
which the two natures combine, that He is entrusted with the authority as
Judge.
I. HE WILL JUDGE AT THE LAST DAY. What are the qualifications
requisite for such an office?
1. Obviously no mere creature can fulfil that function. There must be
acquaintance with secreciesofcharacteras wellas open actions. Hypocrisy
must not pass undetected, nor unobtrusive merit fail of recompense. Angels
cannot be judges of human character, nor possessthemselves ofall the
necessaryevidence. Omniscience alone willsuffice.
2. But if we cannot approachan angelic judge with confidence, how approach
omniscient Deity? A createdjudge is immeasurably nearer than the Creator,
though of a different nature.
3. You ask, therefore, forone who shall have a thorough fellow feeling with
those brought to his bar, i.e., a man. But how canyou hope to have a man
who, qualified by sympathy, should yet possess the qualification of
omniscience?
4. This combination, however, does exist. A man sits on that "greatwhite
throne," "bone of our bone," but God to whom all things are nakedand open.
II. HE JUDGES NOW, forall judgment is committed to Him.
1. To this we are indebted for that tenderness which characterizesGod's
present judgments. Afflictions are not allowedto come together; "the rough
wind" is restrainedtill "the eastwind" has passedaway. Chastisementis very
different conceivedas inflicted by God and inflicted by the Mediator.
2. If this be so how heavy will be the final judgment! There will be no pleading
that our case wasnot thoroughly understood. All along we have been drawn
by the cords of a man; then the impenitent will be judged by the Man who

died for them and tried by every possible means to turn them from enemies
into friends. His presence itself will condemn, and they will call to the rocks,
etc., to hide them from not the thunderbolts of avenging Deity, but from the
face of Him who became man for their salvation. Anything might be better
borne than the glance of this face so eloquent of rejected mercies.
(H. Melvill, B. D.)
The judgment
W. H. Van Doren, D. D.
Men will have views very different from what they now have.
I. THE MISER will see a life spent in gathering gold with terror.
II. THE AMBITIOUS will wonder that he could barter his soulfor office.
III. THE SENSUALIST will dread to review his luxury and lewdness.
IV. THE SOPHIST will argue no more againstDivine truth.
V. THE IMPENITENTwill be amazed at his madness in clinging to his sins.
VI. THE MOCKER will jestno more about sacredthings,
VII. THE PROFANE will howl over the folly that resulted God.
(W. H. Van Doren, D. D.)
The judgment will be searching
Thomas Larkham.
I will tell you a dream of one of quality, related to myself by the dreamer
himself. Said he, "I dreamed the day of judgment was come, and all men
appearedbefore Christ. Some were white, others spotted. Methought," said
he, "I was all white, saving that I had one black spot upon my breast, which I

coveredwith my hand. Upon the separationof these two sorts I gotamong the
white on the right band. Glad was I; but at last a narrow searchwas made,
and one came and plucked away my hand from my breast; then appearedmy
spot, and I was thrust away among the spotted ones."
(Thomas Larkham.)
That all men should honour the Son even as they honour the Father. —
Equal honour to be paid to the Fatherand to the Son
J. W. Burn.
I. WHY?
1. Becausethe perfections of the Fatherare those of the Son (ver. 26).
Omnipotence, Omnipresence, Omniscience, Holiness, Love, etc.
2. Becausethe works of the Father are those of the Son(ver. 19). Creation,
Providence, Redemption, Resurrection.
3. Becausethe administration of the Father is that of the Son (ver. 22).(1)Now
over kingdoms, cities, families, individuals.(2) At the greatday.
4. Becauseit is the specialdesire of both the Father and the Son.(1)Of the
Father, because on the honour of the Son the whole blessedness ofthe
universe is centred.(2)Of the Son, because the Father is only honoured
through the Son. God was not honoured in Judaism, witness its lapses into
idolatry and its ultimate formalism; nor by Mohammedanism, witness its
cruelty and licentiousness;nor in heathenism, where He is not known at all;
nor by Deism, as proved by its development into agnosticismand atheism.
Only in Christendom is God honoured, because Christis honoured.
II. How?
1. By admiring the perfections of the Divine Son. "The chiefestamong ten
thousand," etc.

2. By acknowledgingthe services ofthe Divine Son. We are His because He
made, preserved, and redeemedus; therefore we should glorify Him as our
Master, Friend, Saviour.
3. By co-operating with the rule of the Divine Son.
(1)By obeying it ourselves.
(2)By securing its recognitionin others.
4. By making the Supreme desire in the universe the masterpassionand
motive of our souls;doing all things with the one aim of securing the honour
of the Son and of the Father through Him.
III. Where?
1. At home.
(1)In secretprayer. This will test the purity and constancyof our motive.
(2)In our families, bringing them up to honour Christ by reverencing His
name, word, and ordinances.
2. In the sanctuary.
(1)By attentively listening to the Word.
(2)By regular attendance at His table.
(3)By heartiness in His worship.
3. In the world eschewing allbusiness, amusements, etc., likely to bring
dishonour on Him.
(J. W. Burn.)
He that honoureth not the Son honoureth not the Father
W. H. Van Doren, D. D.

Amphilochus, Bishop of Iconium, entered the palace of Theodosius, and
bowed to the Emperor, but not to Arcadius his son. The Emperor reminding
him of his neglect, the good man still refused, and on his showing great
displeasure, Amphilochus replied, "O king, how much more will Jehovah
abhor those rejecting His Son!"
(W. H. Van Doren, D. D.)
Christ's demand of a man
NapoleonI.
Across a chasmof eighteenhundred years Jesus Christ makes a demand
which is beyond all others difficult to satisfy. He asks that for which a
philosopher may often seek in vain at the hands of his friends, or a father of
his children, or a bride of her spouse, ora man of his brother. He asks forthe
human heart; He will have it entirely to Himself; He demands it
unconditionally; and forthwith His demand is granted.
(NapoleonI.)
Christ claims Divine honours
H. W. Beecher.
"And they worshipped Him, and returned to Jerusalemwith greatjoy." Did
they sin in worshipping the Lord Jesus Christ? After their long careerof
intimacy, did love to such a being, who had exhausted the symbolism of life to
express His life-giving relations to them; with every conceivable incitement,
reverence, and worship; with love, wonder, joy, and gratitude kindling their
imaginations towards Him; without a solitary word of caution lestthey should
be snared by their enthusiasm, and bestow upon Him the worship that
belongedonly to God — did they sin in worshipping Him? If they did, was not
Christ Himself the tempter? If they did not, may not every living soul worship
Him?

(H. W. Beecher.)
COMMENTARIES
Ellicott's Commentary for English Readers
(21) The following verses (John 5:21-29)show what these greaterworks are.
They are the Resurrectionand the judgment; but these are regardedas
spiritual as well as physical, as present as wellas future. Once againthe
backgroundof the thought is to be found in John 5:17. Resurrectionand
Judgment were the work of the Father—“MyFatherworkethhitherto;” but
the manifestationin limits of space and time is the work of the Son—“andI
work.”
For as the Fatherraiseth up the dead, and quickeneth them.—The “them”
after “quickeneth” is better omitted. The words are purposely general.
Raising the dead and making alive are attributes of God. “He kills and He
makes alive” (Deuteronomy 32:39). “He bringeth down to the underworld and
bringeth up” (1Samuel2:6; Tobit 13:2). “He has the power of life and death”
(Wisdom Of Solomon16:13). These the Son seeththe Father doing, and these
also He doeth in like manner. He, too, has the powerto quicken whom He will,
and He useth that power. Deadenedsouls have felt it, and are living in the
new-born life. There is in His word, for the man who hears it and believes it, a
moral change which is nothing other than an actual passing out of death into
life (John 5:24).
BensonCommentary
John 5:21-23. Foras the Father raisethup the dead, &c. — Here he declares
what are those greaterworks, namely, raising the dead and judging the world.
These two, quickening and judging, are proposed, John 5:21-22. The acquittal

of believers, which presupposes judgment, is treated of in John 5:24; the
quickening some of the dead, John 5:25; and the generalresurrection, John
5:28. Forthe Fatherjudgeth no man — Without the Son; but he doth judge
by that man whom he hath ordained, Acts 17:31. That all men should honour
the Son, even as they honour the Father — Honour him as the Maker,
Upholder, Redeemer, Saviour, Governor, and Judge of the world, and that
either willingly, by yielding to him the homage of faith, love, and obedience,
and so escaping condemnation, and attaining eternallife; or unwillingly, and
so feeling the wrath of the Judge. This demonstrates the equality, or sameness,
rather, of the Godheadof the Son and the Father. If our Lord were God only
by office, or investiture, and not in the unity of the divine essence,he would
not be honoured even as, that is, with the same honour as that wherewiththe
Father is honoured. He that honoureth not the Son — With the same equal
honour, greatly dishonoureth the Father which sent him.
Matthew Henry's Concise Commentary
5:17-23 The Divine power of the miracle proved Jesus to be the Son of God,
and he declaredthat he workedwith, and like unto his Father, as he saw good.
These ancientenemies of Christ understood him, and became more violent,
charging him not only with sabbath-breaking, but blasphemy, in calling God
his ownFather, and making himself equal with God. But all things now, and
at the final judgment, are committed to the Son, purposely that all men might
honour the Son, as they honour the Father; and every one who does not thus
honour the Son, whateverhe may think or pretend, does not honour the
Father who sent him.
Barnes'Notes on the Bible
As the Father raisethup the dead - God has powerto raise the dead. By his
powerit had been done in at leasttwo instances - by the prophet Elijah, in the
case ofthe sonof the widow of Sarepta 1 Kings 17:22, and by the prophet
Elisha, in the case ofthe Shunamite's son, 2 Kings 4:32-35. The Jews did not
doubt that God had powerto raise the dead. Jesus here expresslyaffirms it,
and says he has the same power.

Quickeneththem - Gives them "life." This is the sense ofthe word
"quickeneth" throughout the Bible.
Even so - In the same manner. By the same authority and power. The power
of raising the dead must be one of the highest attributes of the divinity. As
Jesus affirms that he has the power to do this "in the same manner" as the
Father, so it follows that he must be equal with God.
The Son quickeneth- Gives life to. This may either refer to his raising the
dead from their graves, or to his giving spiritual life to those who are dead in
trespassesandsins. The former he did in the case ofLazarus and the widow's
son at Nain, John 11:43-44;Luke 7:14-15. The latter he did in the case ofall
those who were converted by his power, and still does it in any instance of
conversion.
Whom he will - It was in the power of Jesus to raise up any of the dead as well
as Lazarus. It depended on his will whether Lazarus and the widow's son
should come to life. So it depends on his will whether sinners shall live. He has
powerto renew them, and the renewing of the heart is as much the result of
his "will" as the raising of the dead.
Jamieson-Fausset-BrownBible Commentary
21-23. raiseththe dead and quickeneth them—one actin two stages. This is
His absolute prerogative as God.
so the Son quickeneththem—that is, raiseth up and quickeneth.
whom he will—not only doing the same divine act, but doing it as the result of
His own will, even as the Fatherdoes it. This statementis of immense
importance in relation to the miracles of Christ, distinguishing them from
similar miracles of prophets and apostles, who as human instruments were
employed to perform super-natural actions, while Christ did all as the
Father's commissionedServant indeed, but in the exercise of His own absolute
right of action.
Matthew Poole's Commentary

He seemethnot to speak of what God will do in the generalresurrection, but
of those whom the Lord raisedup from the dead in the Old Testament, by
Elijah and Elisha. The giving of and restoring unto life, are things proper unto
God, Deu32:39 1 Samuel2:6.
So the Son quickeneth whom he will: God hath given unto me a powerto raise
from the dead whom I will; as he did raise up Jairus’s daughter, Matthew
9:25, and the widow’s son, Luke 7:14, and Lazarus. John 11:43. This was one
of those greaterworks, ofwhich our Saviourspake in the former verse.
Gill's Exposition of the Entire Bible
For as the Fatherraiseth up the dead, and quickeneth them,.... Which may be
understood either spiritually of raising dead sinners from the death of sin, to a
life of grace and holiness;and the rather, because it is expressedin the present
tense "raiseth", and not "hath raised";or naturally of raising those that are
dead in a corporealsense, andquickening them, as the widow of Sarepta's son
by Elijah, and the Shunamite's son by Elisha:
even so the Son quickenethwhom he will; both in a spiritual sense, being the
resurrectionand the life, or the author of the resurrectionfrom a moral death
to a spiritual life, whose voice, in the Gospel, the dead in sin hear, and live;
and in a natural sense, as in the above instances of Jairus's daughter, the
widow of Naim's son, and Lazarus; and in the generalresurrection, when at
his voice, and word of power, all that are in their graves shallcome forth,
some to everlasting life, and some to everlasting damnation; and all this as he
wills: he quickens, in a spiritual sense, whomhe pleases, evenas many as the
Father has given him; and he will raise up to everlasting life, at the last day,
whom he pleases,evenas many as were made his care and charge, whom he
has redeemedby his blood; and called by his grace. Now as the quickening of
the dead is an act of almighty power, and this being exercisedby the Son in a
sovereignway, as is by his Father, it shows his proper deity, and full equality
with the Father. The resurrectionof the dead is here expressedby
"quickening", as it frequently is by the Jews, who often speak of , "the
quickening the dead", for the resurrection;so the Targumist on Zechariah

3:8, "in the quickening of the dead", "I will quicken thee"; see the Jerusalem
Targum on Genesis 29:26.
Geneva Study Bible
{4} Foras the Father raiseth up the dead, and quickeneth them; even so the
Son quickeneth whom he will.
(4) The Father makes no man partakerof everlasting life except in Christ, in
whom alone also he is truly worshipped.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 5:21. Jesus now specifies these μείζονα ἔργα, namely, the quickening of
the dead, and judgment (John 5:21-30);ἔργα accordinglyis a broader
conceptionthan miracle, which, however, is included in the categoryof the
Messianic ἔργα. See especiallyJohn5:36.
John 5:21. He speaks ofthe operationof His powerin judging and raising the
dead, first in an ethical sense downto John 5:27, and then, John 5:28-29,
subjoins the actualand universal awakening ofthe dead as the completion of
His entire life-giving and judicial work as the Messiah. Augustine anticipated
this view (though illogicallyapprehending John 5:21 in a moral sense, and
John 5:22 in a physical), and it is adopted among the older writers, especially
by Rupertius, Calvin, Jansen, Calovius, Lampe, and more recently by Liicke,
Tholuck, Olshausen, Maier, de Wette, Lange, Hilgenfeld, Lechler, Apost.
Zeitalt. p. 225 f., Weiss, Godet. Others have extended the ethical
interpretation even as far as John 5:28-29 (so Deysing in the Bibl. Brem. i. 6,
Eckermann, Ammon, and many others; recently, Schweizer, B. Crusius,
Reuss), which, however, is forbidden by the language and contents of John
5:28-29;see on John 5:28-29. Further, when Luthardt (comp. Tholuck on
John 5:21-23, and Hengstenberg on John 5:21-24, also Brückneron John
5:21) understands ζωοποιεῖνgenerally of the impartation of life, he must take
both kinds of quickening as the two sides of the ζωή, which appears quite

irreconcilable with the right understanding of οὓς θέλει, and with the distinct
separationbetweenthe present and the future (the latter from John 5:28
onwards). The ζωοποιεῖνof the Messiahduring His temporal working
concerns the morally dead, of whom He morally quickens whom He will; but
at a future day, at the end of all things, He will callforth the physically dead
from their graves, etc., John5:28-29. The carrying out of the double meaning
of ζωοποιεῖνonwards to John 5:28 (for John 5:28-29 even Luthardt himself
takes as referring only to the final future) leads to confusion and forced
interpretation (see on οἱ ἀκούσαντες, John5:25). Further, most of the Fathers
(Tertullian, Chrysostom and his followers, Nonnus, and others), most of the
older expositors (Erasmus, Beza, Grotius, Bengel, and many others), and
recently Schottin particular (Opusc. i. p. 197), Kuinoel, Baumeister(in the
Würtemb. Stud. II. 1), Weizel(in the Stud. u. Krit. 1836, p. 636), Kaeuffer, de
ζωῆς αἰωνnot. p. 115 ff., also Baeumleinand Ewald, have takenthe entire
passageJohn5:21-29 in a literal sense, as referring to the resurrectionand the
final judgment. Against this it is decisive:(a) that ἵνα ὑμεῖς θαυμάζητε in John
5:20 represents the hearers as continuous witnesses ofthe works referred to,
and these works, therefore, as successive developments which they will see
along with others; (b) that οὓς θέλει is in keeping only with the ethical
reference;(c) that ἵνα πάντες τιμῶσι, etc., John 5:23, expressesa continuing
result, taking place in the present (in the αἰὼν οὗτος), and as divinely
intended; (d) that in John 5:24, ἐκ τοῦ θανάτου cannotbe explained of
physical death; (e) that in John 5:25, καὶ νῦν ἐστιν and οἱ ἀκούσαντες are
compatible only with reference to spiritual awakening. To this may be added,
(f) that Jesus, where He speaks (John5:28-29)of the literally dead, very
distinctly marks out the resurrectionof these latter from that of the preceding
as something greaterand as still future, and designates the dead not merely
with greatdefiniteness as such (πάντες οἱ ἐν τοῖς μνημείοις), but also makes
their ἀνάστασις ζωῆς conditional, not, as in John 5:24, upon faith, but,
probably seeing that they for the most part would never have heard the
gospel, upon having done good,—thus characteristicallydistinguishing this
quickening of the dead from that spokenof immediately before.

ὥσπερ … ζωοποιεῖ]The awakening and reviving of the dead is representedas
the essentialandpeculiar business of the Father (Deuteronomy 32:39;1
Samuel 2:6; Tob13:2; Wis 16:13); accordinglythe Presenttense is used,
because the statement is general. Comp. Romans 4:17. Observe, however, that
Jesus here speaks ofthe awakening of the dead, which is peculiar to the
Father, without making any distinction between the spiritual and literal dead;
this separationfirst appears in the following reference to the Son. The
awakening ofboth springs from the same divine source and basis of life.
ἐγείρει and ζωοποιεῖ we might expectin reverse order (as in Ephesians 2:5-6);
but the ζωοποιεῖνis the key-note, which resounds through all that follows, and
accordinglythe matter is regarded in accordancewith the popular view, so
that the making alive begins with the awakening, whichtherefore appears as
the immediate antecedentof the ζωοποιεῖν, and is not againspeciallynamed
in the apodosis.
οὓς θέλει] for He will not quicken others because they believe not (John 5:24);
this, and not an absolute decree (Calvin, Reuss), is the moral condition of His
self-determination, just as also His κρίσις (John 5:22) is in like manner
morally determined. That this spiritual resurrection is independent of the
descentfvom Abraham, is self-evident from the factof its being spiritual; but
this must not be takenas actually stated in the οὓς θέλει. Many, who take
ζωοποιεῖ literally, resortto the historical accounts ofthe raising of individuals
from the dead (Lazarus, etc.), for which few cases the οὓς θέλει is neither
appropriate nor adequate. See, besides, John5:25. Ewald takes Godas the
subject of θέλει, which is neither logical(on accountof the καὶ, which places
both subjects in the same line), nor possible according to the plain words,
though it is self-evident that the Son acts only in the harmony of His will with
that of the Father;comp. John 5:30; John 6:40.

ζωοποιεῖ]ethically, of the spiritual quickening to the higher moral ζωή,
instead of that moral death in which they were held captive when in the
unconverted state of darkness and sin. See on Luke 15:24;Matthew 4:16;
Ephesians 5:14; Romans 6:13; Isaiah26:19. Without this ζωοποίησις, their
life would remain ethically a ζωὴ ἄβιος (Jacobs, adAnthol. VII. p. 152), βίος
ἀβίωτος (Xen. Mem. iv. 8. 8). The Present, for He does it now, and is occupied
with this ζωοποιεῖν, that is, by means of His word, which is the life-giving call
(John 5:24-25). The Future follows in John 5:28.
Expositor's Greek Testament
John 5:21. ὥσπερ γὰρ … ζωοποιεῖ. This is one of the “greaterworks”which
the Fathershows to the Son. The Jews believedin the powerof God to give life
and to raise the dead; see Deuteronomy32:39;1 Samuel 2:6; Isaiah 26:19. In
our Lord’s time there was in use the following prayer: “Thou, O Lord, art
mighty for ever; Thou quickenestthe dead; Thou art strong to save;Thou
sustainestthe living by Thy mercy; Thou quickenestthe dead by Thy great
compassion;Thou makestgoodThy faithfulness to them that sleepin the
dust; Thou art faithful to quicken the dead. Blessedart Thou, O Lord, who
quickenestthe dead.” There is therefore no need to ask, whatquickening of
the dead is here meant? What was meant was that the power which they all
believed to be in God was likewise in the Son. He quickens οὓς θέλει, i.e., no
matter how dead the person is; even though he has lain as long useless as the
impotent man. The question of the human will is not touched here, but it may
be remarked that the will of the impotent man was consultedas the prime
requisite of the cure.
Cambridge Bible for Schools andColleges
21. raiseth up the dead] This is one of the ‘greaterworks’which the Father
sheweththe Son, and which the Son imitates, the raising up those who are
spiritually dead. Not all of them: the Sonimparts life only to ‘whom He will:’
and He wills not to impart it to those who will not believe. The ‘whom He will’
would be almostunintelligible if actualresurrection from the grave were
intended.

21–27.The Fatherimparts to the Son the power of raising the spiritually
dead. It is very important to notice that ‘raising the dead’ in this sectionis
figurative; raising from moral and spiritual death: whereas the resurrection
(John 5:28-29)is literal; the rising of dead bodies from the graves. It is
impossible to take both sections in one and the same sense, eitherfigurative or
literal. The wording of John 5:28 and still more of John 5:29 is quite
conclusive againstspiritual resurrection being meant there: what in that case
could ‘the resurrectionof damnation’ mean? John 5:24-25 are equally
conclusive againsta bodily resurrectionbeing meant here: what in that case
can ‘an hour is coming, and now is’ mean?
21–29.The intimacy of the Son with the Father proved by the twofold power
committed to the Son(a) of communicating spiritual life, (b) of causing the
bodily resurrection of the dead.
Bengel's Gnomen
John 5:21. Γάρ, for) He declares whatare those greaterworks:quickening
and judging. From His judicial power flows His unlimited authority in
quickening whom He will, and at what time He will. Weigh wellthe γάρ, for,
John 5:22, “Forthe Father judgeth no man, but hath committed all judgment
unto the Son.” But the quickening of the dead is a proof of His judicial power,
which does not as yet come before men’s eyes. “Weighwellthe γάρ, for, John
5:21 : and so quickening the dead raises men’s admiration in a greaterdegree
than judging does. These two, quickening and judging, are set before us at
John 5:21-22;and, in inverse order by χιασμός, at John 5:24 is discussedthe
exemption of believers from condemnation, which itself presupposes a
judgment: at John 5:25 is discussedthe restorationto life of some of the dead;
marvellous indeed, but howeverso as that the generalresurrection, John 5:28,
is to exceedthis marvel.—ἐγείρει, raisethup) This double-membered sentence
has this force: Just as the Father raises up the dead (whom He will), and
quickens them: so also the Son (raises up the dead) whom He will, (and)
quickens them.—νεκρούς, the dead) in body: for the death of the body is
properly opposedto disease [alluding to the infirmity of the impotent man],

John 5:5 : and life eternal, into which an entrance is gained through the
resurrectionof the body, is opposedto the judgment, John 5:22.—οὕς θέλει,
whom He will) Neverdoes the effectfail to follow His will. A universal
assertion, as John5:22-23.
Pulpit Commentary
Verses 21-26. -Greaterworks:
(1) the resurrectionof the dead. Verse 21. - For (γὰρ introduces an
illustration, a proof of the previous assertion. viz. that the eternal love of the
Son would issue in such new marvels) as the Father raiseth the dead, and
quickeneth them; even so the Son quickeneth whom he will. This is the most
exhaustive expressionof the Father's love and revelationto the Son. This
thing the Son sees,and this same thing he will do, whether these Jews attempt
to put any arrestupon his will or not. The majority of commentators regard
vers. 21-27 as descriptive of the moral and spiritual resurrectionof dead souls,
and hold that a transition is made in vers. 28, 29 to the resurrection of dead
bodies and the final consummation. There are some, however, who regardthe
whole passage -even vers. 28, 29 - as referring, with the previous verses, to
moral resurrection, although the words, "in their tombs" (μνημείοις)are
there added to give distinctness and explicitness to that future resurrection;
and though "now is" of ver. 25 is not there predicated or repeated. Others
(with many of the older expositors)refer the entire passageto the final
resurrection, which, however, is incompatible with ver. 20 and with the "now
is" of ver. 25. Others, again, see in ver. 21, in ἐγείρει and ζωοποιεῖ,, the whole
process ofresurrectionand renewal, both physical and moral, bodily and
spiritual. They suppose that in ver. 25 Christ refers first to the spiritual
renovation, to be affirmed and consummated in the universal resurrection
and judgment of the last day. The generalityof the terms ἐγείρει and
ζωοποιει, attributed to the Father, makes it possible that the Lord was
referring to the numerous events of uplifting from the pit, from the lowest
sheol, which formed the staple religious nutrition of the Jewishrace. The
history of Divine revelation is one lengthened series ofinterpositions and

deliverances, ofresurrections of the people of Israel, and of the theocracy
from bondage, exile, and spiritual and civil death, and of references to the
wonderful transformations of saints and prophets and kings from the depths
of despair to the light of life and Divine favour. Ezekiel(37) had likened the
most memorable of these resurrections to the uprising of a huge army from a
valley of vision, strownwith the dry bones of both houses of Israel. "So also,"
says Jesus, "the Sonquiekeneth." including under this term, it may be, the
physical healing which is often the precursor and condition of spiritual
awakening and moral health and vigour. The Son, the incarnate Logos,
revealing himself on earth, both as Logos and Son of man, is now quickening
after the same fashion whom he will. The will of Christ is in such entire
harmony with the Father's will that there is no rivalry here. The will of the
Son is in spontaneous accordwith the Divine purpose of resurrection and
quickening. He is already doing thus here on earth, as the greatorgan of the
Father, that which makes his will the revelationof the Father. There is no
arbitrary decree, such as Calvin found here, nor such as Roues insists upon.
The emphasis is simply upon the subjectof the verb θέλει; and we have in the
expressiona vindication of the nineteenth verse, "The Son doeth that which he
sees the Father doing." His own θέλημα being the origin and revealedcentre
on earth of Divine manifestations.
Vincent's Word Studies
Raiseth- quickeneth
Physically and spiritually.
The Son quickeneth
Not raisethand quickeneth. The quickening, however (ζωοποιεῖ, maketh
alive), includes the raising, so that the two clauses are coextensive.In popular
conceptionthe raising precedes the quickening; but, in fact, the making alive
is the controlling factof the raising. Ἑγείρει, raiseth, means primarily
awaketh.

PRECEPTAUSTIN RESOURCES
BARCLAY
Life, Judgment And Honour (John 5:21-23)
5:21-23 For as the Father raises the dead and makes them alive, so the Son
also makes alive those whom he wishes. Neitherdoes the Fatherjudge anyone,
but he has given the whole process ofjudging to the Son, that all may honour
the Son, as they honour the Father. He who does not honour the Son does not
honour the Father who sent him.
Here we see three greatfunctions which belong to Jesus Christ as the Son of
God.
(i) He is the giver of life. John meant this in a double sense. He meant it in
time. No man is fully alive until Jesus Christ enters into him and he enters
into Jesus Christ. When we make the discoveryof the realm of music or of
literature or of art or of travel, we sometimes speak of a new world opening
out to us. That man into whose life Jesus Christhas entered finds life made
new. He himself is changed;his personalrelationships are changed;his
conceptionof work and duty and pleasure is changed;his relationship to God
is changed. He meant it in eternity. After this life is ended, for the man who
has acceptedJesusChrist there opens life still more fun and still more
wonderful; while for the man who has refusedJesus Christ, there comes that
death which is separationfrom God. Jesus Christ gives life both in this world
and the world to come.
(ii) He is the bringer of judgment. John says that God committed the whole
process ofjudgment to Jesus Christ. What he means is this--a man's judgment
depends on his reactionto Jesus. If he finds in Jesus the one person to be loved
and followed, he is on the way to life. If he sees in Jesus anenemy, he has
condemned himself. Jesus is the touchstone by which all men are tested;
reactionto him is the testby which all men are divided.

(iii) He is the receiverof honour. The most uplifting thing about the New
Testamentis its unquenchable hope and its unconquerable certainty. It tells
the story of a crucified Christ and yet never has any doubt that at the end all
men will be drawn to that crucified figure and that all men will know him and
acknowledge him and love him. Amid persecutionand disregard, in spite of
smallness of numbers and poverty of influence, in the face of failure and
disloyalty, the New Testamentand the early church never doubted the
ultimate triumph of Christ. When we are tempted to despair we would do well
to remember that the salvation of men is the purpose of Godand that nothing,
in the end, can frustrate his will. The evil will of man may delay God's
purpose; it cannot defeatit.
BIBLICAL ILLUSTRATOR
Verses 19-23
John 5:19-23
The Son cando nothing of Himself, but what He seeththe Father do
The unity of the Fatherand the Son
The Jews soughtto kill Jesus in obedience to the law
So far from disclaiming the Jewishinference He here confirms it. Note
I. CHRIST’S RELATION TO THE FATHER IN ALL HE DOES (John 5:19).
1. Unity of operation. These words assertthat as it is impossible for the Sonto
do anything of Himself, so it is impossible that the Father cando anything
without the Son. The cure of the impotent man, therefore, was by both.

2. Distinction of persons. The Father shows, the Son sees;the Fatherpurposes,
the Sonexecutes.
3. Identity of works. Theydo the same, not similar things. The same Jesus
stands in the midst of us and says, “Wilt thou be made whole?” If we despise
Him speaking in His word we despise the greatGod with whom we have to do.
II. THE GROUND OF THIS RELATION (John 5:20).
1. Love is the expressionof the Father’s feeling towardthe Son.
2. He communicates Himself to the Sonand makes Him His counsellor.
3. This relation Christ made known that they might marvel--admire God’s
glorious manifestation of Himself and give Him glory.
III. INSTANCES OF THE WORKS ILLUSTRATIVE OF THIS RELATION.
1. (John 5:21). Resurrectionand quickening, including no doubt the physical,
but referring mainly to the spiritual process.
2. (John 5:22-23). Judgment.
IV. IMPORTANT INFERENCESDEDUCEDFROM THIS RELATION.
1. If Christ is not worshipped God is not (John 5:23). God must be
approachedaccording to the revelation He has made of Himself: we cannot do
so unless we know Him as the Father who sent the Son.
2. Salvationcomes by the word of Christ (John 5:24).
The Father’s love to the Son

I. THE FATHER LOVETH THE SON. What has this to do with us What
have we to do with the Son? The answerto the latter will answerthe former.
If we are one with Christ the fact that God loves Him
1. Will solve a number of curious and doubtful questions. Satanis always
trying to draw believers awayfrom what is simple. The Fatherloveth the Son.
Can Satandeny that? If not, then if I be the Son’s, all the outgoings and
principles of God concerning me must be of love. Everything must be
consistentwith that.
2. Will lift us up above a number of depressions.
II. CHRIST RESTED IN THE FATHER’S LOVE, AND IN THE DEEP
CONSCIOUSNESS OF IT PUT FORTH IMMENSE POWER.
1. Whereverlove attains its highest form there is rest. It puts awayall ifs and
speculations, and goes downinto the oceandepths of certainties which are
beyond the reach of surface storms.
2. This should give us great power
III. CHRIST’S RELATION TO THE FATHER DETERMINESHIS
ADMINISTRATION OF THE FUTURE, AND OUR RELATION TO HIM
DETERMINES OUR PART IN IT. In present and future resurrectionand
judgment. (P. B. Power, M. A.)
Christ’s reply
resembles Luther’s: “I cannot do otherwise”;or, to take a nearer example,
Jesus puts His work under the guarantee of the Father’s, as the impotent man
had just put his under the shelterof Jesus. (F. Godet, D. D.)
Christ’s limitations
Neither the man nor the angelexists who could dare to say of himself: “I can
do nothing of myself;” because no man’s and no angel’s selfis essentiallyand

inseparably one with the self of God. The creature cantear itself awayfrom
its Creator, and place its I in opposition to Him; it canseek its life in itself,
instead of in Him, and it canact “in its own name” (John 8:44); the Sonof
God, on the contrary, has nothingof His own, no self, which does not eternally
contain the same life which the Father has. (R. Besser, D. D.)
The Fatherjudgeth no man, but hath committed all judgment to the Son
The delegationof judicial authority to Christ
I. JUDGMENTAPPERTAINSTO GOD. It is His in criminal causes (Romans
12:19)and in civil things (Psalms 82:1). No function of God is so often
reiterated. And He is the Judge of judges themselves. Judgment is so essential
to God that it is co-eternalwith Him.
1. He knows, and therefore naturally detests evil. We are blind, and need the
assistanceofthe law to know what is evil. And if a man be a judge what an
exactknowledge ofthe law is required of him--for some things are sins to one
nation which are not to another, and some things are sin at one time which are
not at another. Only Godhas a universal knowledge, and therefore detestation
of evil.
2. He discerns when thou committest evil. Hence you have to supply defects in
laws so that things done in one country may be tried in another. But God has
the powerof discerning all actions in all places. Earthly judges have their
distinctions and so their restrictions;some things they cannotknow--what
mortal can, and some things they cannot take knowledge of, for they are
bound by evidence. But nothing keeps God from discerning and judging
everything.
3. He knows how to punish evil. The office of a judge being not to contractor
extend the law, but to declare its true meaning. God hath this judgment in
perfection, for He made the law by which He judges. Who then can dispute
His interpretation? As, then, God is judge in all these three respects, so He is a
judge

II. How then, seeing that judgment is an inseparable characterofGod, can it
be said that THE FATHER JUDGETHNO MAN? Not certainly because
weary. He judges as God, not as Father. In the three greatjudgments of God
the whole Trinity judges.
1. Before all times in our election.
2. Now in separating of servants from enemies.
3. At the lastjudgment in separating the sheep from the goats.
ConsiderGod altogether, and so in all outward works, all the Trinity concurs,
because allare one God; but considerGod in relation, in distinct persons, and
so the severalpersons do something in which the other persons are not
interested. So the Son judgeth, the Father judgeth not, for that judgment He
hath committed.
III. TO THE SON HE HATH COMMITTED ALL JUDGMENT, the image of
the invisible God, and so more proportional unto us, more apprehensible by
us.
1. But doth He judge as Son of God or as Son of Man. Upon this the Fathers
and Reformers are divided. But take this rule, God hath given Christ this
commissionas Man, but Christ had not been capable of it had He not been
God too. The ability is in Him eternally, but the powerof actualexecutionwas
given Him as Man.
2. All judgment
1. If you would be tried by the first judgment; are you electedor no? Do you
believe in Christ?
2. If by the second, are you justified or no? Do you find comfortin the Word
and sacraments ofChrist?

3. If by the third, do you expecta glorification? Are you so reconciledto Jesus
Christ now that you durst say now, “Come quickly, Lord Jesus”?thenyou are
partakers of all that blessednesswhichthe Fatherintended for you when, for
your sake, He committed all judgment to the Son. (J. Donne, D. D.)
The Redeemerour Judge
That our Saviour was perfectGod and perfectman is a truth which cannot be
denied and Christianity not fall to the ground. But this very combination will
cause apparent inconsistenciesin the way in which He is spokenof. And it
should be remembered that what holds goodof Him in one capacitymay be
inapplicable to Him in another. As God judgment could not be committed to
Him. He had it by Divine necessityand right. But it is as Mediator, a Being in
which the two natures combine, that He is entrusted with the authority as
Judge.
I. HE WILL JUDGE AT THE LAST DAY. What are the qualifications
requisite for such an office?
1. Obviously no mere creature can fulfil that function. There must be
acquaintance with secreciesofcharacteras wellas open actions. Hypocrisy
must not pass undetected, nor unobtrusive merit fail of recompense. Angels
cannot be judges of human character, nor possessthemselves ofall the
necessaryevidence. Omniscience alone willsuffice.
2. But if we cannot approachan angelic judge with confidence, how approach
omniscient Deity? A createdjudge is immeasurably nearer than the Creator,
though of a different nature.
3. You ask, therefore, forone who shall have a thorough fellow feeling with
those brought to his bar, i.e., a man. But how canyou hope to have a man
who, qualified by sympathy, should yet possess the qualification of
omniscience?
4. This combination, however, does exist. A man sits on that “greatwhite
throne,” “bone of our bone,” but God to whom all things are nakedand open.

II. HE JUDGES NOW, forall judgment is committed to Him.
1. To this we are indebted for that tenderness which characterizesGod’s
present judgments. Afflictions are not allowedto come together; “the rough
wind” is restrainedtill “the eastwind” has passedaway. Chastisementis very
different conceivedas inflicted by God and inflicted by the Mediator.
2. If this be so how heavy will be the final judgment! There will be no pleading
that our case wasnot thoroughly understood. All along we have been drawn
by the cords of a man; then the impenitent will be judged by the Man who
died for them and tried by every possible means to turn them from enemies
into friends. His presence itselfwill condemn, and they will call to the rocks,
etc., to hide them from not the thunderbolts of avenging Deity, but from the
face of Him who became man for their salvation. Anything might be better
borne than the glance of this face so eloquent of rejectedmercies. (H. Melvill,
B. D.)
The judgment
Men will have views very different from what they now have.
I. THE MISER will see a life spent in gathering gold with terror.
II. THE AMBITIOUS will wonder that he could barter his soulfor office.
III. THE SENSUALIST will dread to review his luxury and lewdness.
IV. THE SOPHIST will argue no more againstDivine truth.
V. THE IMPENITENTwill be amazed at his madness in clinging to his sins.

VI. THE MOCKER will jestno more about sacredthings,
VII. THE PROFANE will howl over the folly that resulted God. (W. H. Van
Doren, D. D.)
The judgment will be searching
I will tell you a dream of one of quality, related to myself by the dreamer
himself. Said he, “I dreamed the day of judgment was come, and all men
appearedbefore Christ. Some were white, others spotted. Methought,” said
he, “I was all white, saving that I had one black spot upon my breast, which I
coveredwith my hand. Upon the separationof these two sorts I gotamong the
white on the right band. Glad was I but at last a narrow searchwas made, and
one came and plucked away my hand from my breast; then appearedmy spot,
and I was thrust awayamong the spotted ones.” (Thomas Larkham.)
That all men should honour the Son even as they honour the Father
Equal honour to be paid to the Fatherand to the Son
I. WHY?
1. Becausethe perfections of the Fatherare those of the Son (John 5:26).
Omnipotence, Omnipresence, Omniscience, Holiness, Love, etc.
2. Becausethe works of the Father are those of the Son(John 5:19). Creation,
Providence, Redemption, Resurrection.
3. Becausethe administration of the Father is that of the Son (John 5:22).
4. Becauseit is the specialdesire of both the Father and the Son.
(1) Of the Father, because onthe honour of the Son the whole blessednessof
the universe is centred.

II. How?
1. By admiring the perfections of the Divine Son. “The chiefestamong ten
thousand,” etc.
2. By acknowledgingthe services ofthe Divine Son. We are His because He
made, preserved, and redeemedus; therefore we should glorify Him as our
Master, Friend, Saviour.
3. By co-operating with the rule of the Divine Son.
4. By making the Supreme desire in the universe the masterpassionand
motive of our souls;doing all things with the one aim of securing the honour
of the Son and of the Father through Him.
III. Where?
1. At home.
2. In the sanctuary.
3. In the world eschewing allbusiness, amusements, etc., likely to bring
dishonour on Him. (J. W. Burn.)
He that honoureth not the Son honoureth not the Father
Amphilochus, Bishop of Iconium, entered the palace of Theodosius, and
bowed to the Emperor, but not to Arcadius his son. The Emperor reminding
him of his neglect, the good man still refused, and on his showing great
displeasure, Amphilochus replied, “O king, how much more will Jehovah
abhor those rejecting His Son!” (W. H. Van Doren, D. D.)
Christ’s demand of a man
Across a chasmof eighteenhundred years Jesus Christ makes a demand
which is beyond all others difficult to satisfy. He asks that for which a
philosopher may often seek in vain at the hands of his friends, or a father of
his children, or a bride of her spouse, ora man of his brother. He asks forthe

human heart; He will have it entirely to Himself; He demands it
unconditionally; and forthwith His demand is granted. (NapoleonI.)
Christ claims Divine honours
“And they worshipped Him, and returned to Jerusalemwith greatjoy.” Did
they sin in worshipping the Lord Jesus Christ? After their long careerof
intimacy, did love to such a being, who had exhausted the symbolism of life to
express His life-giving relations to them; with every conceivable incitement,
reverence, and worship; with love, wonder, joy, and gratitude kindling their
imaginations towards Him; without a solitary word of caution lestthey should
be snared by their enthusiasm, and bestow upon Him the worship that
belongedonly to God--did they sin in worshipping Him? If they did, was not
Christ Himself the tempter? If they did not, may not every living soul worship
Him? (H. W.Beecher.)
Verse 24
John 5:24
(in conjunction with 6:47). Verily, verily
1. These words indicate a subject of specialimportance.
2. They were used to denote a clearand certain revelation.
3. Notice whenthis certainty lies solelyin “I sayunto you.” In the matter of
our salvationcarnalreasonnever arrives at certainty. Mere argument can
never bring a troubled heart to a sure anchorage. The ipse dixit of a mere
man is not enough. Note
I. TO WHOM THE BLESSING OF OUR TEXT COMES, Thesefavoured
persons are

1. Hearers who are also believers. It is not communicated by drops of water;
we are to act towards saving truth as towards other information. First, we
hear of Jesus, His person, work, office, and blessings;then we acceptJesus as
the appointed Saviour for ourselves.
2. Believers who remain hearers, “Mysheephear My voice.”
3. Believers in the Lord Jesus (John6:47). They have personal faith in
apersonalSaviour.
4. Believers in Jesus because ofthe witness of the Father. We are sure He can
save because He is divinely commissioned, divinely furnished, and the
pleasure of the Lord must prosper in His hands.
5. Every such believer, whateverelse he has or has not, he has everlasting life.
But he is full of fault and imperfection; he makes mistakes in theology;he is
afraid he has not attained to everlasting life. No exceptionis to be made on
any of these grounds.
6. There is no statementmade as to the salvation of any other sort of person.
Nothing is said about the baptized, professors,etc., only about believers.
II. THE BLESSINGS WHICH BELONG TO THE BELIEVING.
1. He hath everlasting life. He was condemnedand reckonedas a dead man;
but he is now acquitted and his life is granted him. He was spiritually dead
also, but through Christ he is quickened; and because Christlives ever he
shall live also.
2. He is in a condition of non-condemnation. In Christ he has been judged,
condemned, and punished, and is therefore clearof the law and all its
penalties.
3. He is passedfrom death unto life; In regenerationlies the essenceand
major portion of the resurrection.

III. THE ASSURANCE WITH WHICH THIS DOCTRINE IS STATED.
1. It is certified by the terms in which our Lord utters it.
2. It is verified by conscious experience.
3. It should consequently be confidently proclaimed. (C. H. Spurgeon.)
The gospelof Christ
We are here taught
I. THE NEED OF HEARING THE GOSPELOF CHRIST and that not with
the ears of the body only, but with the heart, the will, the affections of man.
“He that heareth My word.”
II. BELIEF IN THE EVER-BLESSED TRINITY, in the Father and the Son,
which is the gift of the Holy Spirit. “He that … believeth on Him that sent
Me.”
III. THE SINFUL ESTATE OF MANKIND, the fall through sin into spiritual
death, and the consequentcondemnation of the whole race of Adam, who
through the sin of the first man have come into condemnation.
IV. THE NEED WHICH WE ALL HAVE OF A REDEEMERAND
MEDIATOR, through whose passion, death, and resurrectionwe pass from
death unto life.
V. THE HAPPINESS WHICH IS GIVEN TO THOSE WHO BELIEVE IN
AND WHO OBEYGOD IN THIS LIFE, and in obeying Him possessHim
who is everlasting life.

VI. THAT ETERNALLIFE which after the death of the body IS THE HOPE
AND THE REWARD OF THE RIGHTEOUS, and which is assuredto those
who in resisting temptation and in overcoming sin here have passedfrom
death unto life. (W. Denton, M. A.)
A short sermon on a greattext
I. THE PREACHER.
1. The dignity of His Person.
2. The solemnity of His manner. As became one who spoke with
(1) Full knowledge.
II. THE DISCOURSE.
1. The meaning of salvation.
2. The way of salvation.
III. THE AUDIENCE.
1. Their persons--men.
2. Their characters--dead.
3. Their numbers--whosoever.
4. Their responsibilities--involved in their ability to hear and believe. Lesson:
Take heedhow ye hear. (T. Whitelaw, D. D.)
Everlasting life

Life is of many degrees--lowestin the sponge, then in the oyster, and higher
still in the worm. Through a long and beautifully graduated series we come to
man, partly material, partly spiritual; the link betweenearth and heaven. Life
is absolutely perfectin God only; the greatsource of life to all createdbeings.
“This is life eternal,” etc. (John 17:3). This life in its fulness implies
I. FREEDOM FROM SIN.
1. Its guilt.
2. Its pollution.
3. Its attendant evils.
II. THE POSSESSIONOF ALL GOOD.
1. Perfectlove.
2. Perfectpurity.
3. Perfectyouth.
4. Perfectactivity.
5. Perfectblessedness.(W. H. Van Doren, D. D.)
Eternal life
You will observe here that everlasting life is a thing which a man is declared,
on certain conditions, to have in this world, that the death which is its
contradictory is said to be escapedin this world, and in the very actof passing
over into life; and that the condition of escaping the one and having the other
is faith in God through Jesus. Now whatI wish to do, is to point out the
dignity and the joy of this true life of the soul, this everlasting life of faith; and
if we canknow the secretof its blessednesshere, we shall know what its
blessednessshallbe hereafter.

I. And first, TO THE JUSTIFIED SOUL THERE IS THE JOY OF LIVING
ITS TRUE LIFE. In all life there is joy; much more in the soul’s true life. In
the free exercise ofits noblest faculties;in the free use of its noblestpowers;in
the free apprehension of Divine truth, the free choosing ofthe right, the
unselfish loving of the beautiful and the good;it is a joy even now and here so
to live the true life of the soul. And when we come to analyze this joy, we find
that in all its details it is a life of blessedness.
1. For, first, there is the joy of triumph, the guadiam certaminis that courts
and enjoys the well-wonvictory. Worldly and carnal pleasures woo the soul’s
affections from their true and worthy objects. To resistthese is conflict
worthy of heroic souls; to stand steadfast, to be true to truth, to goodness, to
righteousness, this is victory, and the joy of it is bliss to the struggling,
conquering soul. And when the soul’s victorious inner life is translated into
worthy outward action, that outward life becomes heroic too, the life of a
knightly soul that proves its knighthood and receives its reward in scattering
error, in righting wrong, in helping the weak, in relieving the oppressed, and
in doing his duty to God and all the world.
2. And then there is the joy of progress. Forthe soul s true life is a progress
from the less to the greater, from the partial to the more perfectgood. There
is growth in humility, and so there is no more galling and fretting of pride.
There is growthin meekness, andso the burden of resentment is laid aside.
There is growthin faith, and so the unseenthings are seenwith more and
more distinctness to be the greatthing. There is growth in hope, and so the
soul grows gladand young as it lays hold on the hope of eternallife. There is
growth in love--in the blissful love that never faileth, that suffereth long and is
kind, etc.
3. And then there is the joy of self-sacrifice.Manhad forgottenthe great
truth, that self-sacrificeforduty and for love is the very joy of the soul’s true
life. But God revealedit in Jesus. And revealing it He showednot only the
Divine wisdomand power, but also the Divine blessedness. Who does not
understand something of this! Who are the greatand happy souls of earth?
Not those, assuredly, who look for base ease, orsordid gain, or selfish
advantage, or guilty pleasure;but the pure and strong and lofty souls, who in

loving the unseen and following lofty ideals gladly sacrifice themselves for
what they love. The patriot who goes athis country’s summons to battle; the
father and husband who scorns delight and lives laborious days for wife and
children; the mother who turns awayfrom all delights to bend in yearning
tenderness above the couchof her sick or afflicted child; the Christian man or
woman who in loving, dutiful deeds of brotherly love and goodwill, delight to
help the unfortunate and make the wretchedhappy--these are the greatand
happy, souls, and in their self-sacrifice theyfind the highestjoy of their soul’s
true life. In a word, then, the soul’s true life in this world is the life of faith, of
hope, and of love. In the victory of its faith, the progress ofits hope, the glad
self-sacrifice ofits love, its joy consists. And this brings me to my concluding
thought. We have seenwhat the soul’s true life in this world is.
II. WHAT SHALL IT BE IN THE NEXT WORLD BUT THE SAME IN
KIND, THOUGH IN FULLER, LARGER MEASURE? The only difference
shall be that the limitations of sin, the hindrances of earthliness, shall be
removed. Unfettered and free, the soul shall expand in the perpetual delight of
life and love and peace--the delight of growing knowledge, the delight of more
and more adequate utterance, the security and pea-e of more perfect self-
consecration, the deep and tender joy of more entire self-sacrifice.How this
shall be, I cannot tell. It is enough for me to know this one thing--that the
soul’s true life, the eternal life, begun here, shall continue afterdeath
substantially the same, and that its joys shall be the same, only fuller, larger,
richer. Oh, then, let me ask myself this question: Am I living now the soul’s
true life--the everlasting life of faith and hope and love--and am I finding now
and here the joy and the blessednessofthat life? If not, then even heaven itself
would be a hell to my untutored soul. But if I do know the joy and peace of
believing, then eternal life is mine already. (Bishop S. S. Harris.)
Passedfrom death unto life.
Notice the smallness of the conditions, and the magnificence of the offer. The
salvationof a man’s soul is simply a matter of capitulation, and the terms of
the capitulation are, “Hearthe messengerandbelieve the mission.”

I. THE UNDERTAKING WHICH THE ALMIGHTY HAS MADE OF
WHAT HE WILL DO TO THOSE WHO GIVE UP AT DISCRETION.
1. Look a moment at our position. We have provoked Godand attackedHis
rights, and therefore have separatedourselves from God. Therefore we do not
deserve to die, nor sure to die, but we are dead. Fordeath is not annihilation.
Separationof soul from body is physical death: separationof soul and body
from God is physical death. People abhor the thought of eternal punishment
or eternal death; but what if that means separationprolongedthrough
eternity. Is there anything in that inconsistentwith God? But that would be
hell enough.
2. Christ comes and offers union with Himself, that is, nearness to God which
is life.
(a) Physical life of a higher order because consecrated.
(b) Intellectual life--a life of latent thoughts, energies and affections which, but
for this, would sleepon for ever.
(c) A life of true satisfying service.
(a) A presentpossession. The moment you believe in Christ you live; you have
done with death for ever. What is coming and is called death will not be death
to you, because no separation.
(b) A lasting life. In the old life nothing was very lasting; either the thing
passedaway, or the power to enjoy it. The new life has its hidden springs in
God, and will last for ever.
(c) A life free from condemnation. There is nothing now behind, and no future
to be afraid of. Your sins were condemned and punished in Christ, and there
shall be no resurrectionof forgiven sin.
II. WHAT ARE THE TERMS?

1. “HearMy word.”
2. “Believe onHim that sent Me.” Notin Me. Some objectto vicarious
atonement on the ground that it does not put the Father in His right place.
But Christ here, as elsewhere, tracesit all to the Fatherand His love. It is part
of your salvation to take worthy views of the Father. (J. Vaughan, M. A.)
Passing from death to life
I. THE STATE FROM WHICH EVERY BELIEVER IS DELIVERED.
1. Its nature. A threefold death has befallen man. The body dies, everlasting
death is threatened, spiritual death is inflicted. This latter is the death here,
and is not simply the absence ofwhat constituted life, but the presence also of
the opposite.
2. Its forms. It does not always take the same shape.
3. Its extent; total
(a) The human form once so noble and symmetrical and undying has become
enervatedby disease, andfalls into the grave.
(b) The mind has not escapedits blight. Go to the lunatic asylum where the
mind is gone, and to the cultured atheistwhose vast intellectualpowers are
perverted.
(c) The soul is dead, not that it has ceasedto be immortal, but lives on in
death.
4. Its cause. NotGod. Look at the proofs of Divine benevolence in the beauties
of nature, and ask, Is God the cause of death? Look at the monstrosities of
nature--the drunkard, e.g., and ask, Is that God’s handiworks?
II. THE CONDITION TO WHICH, BY THE MERCYOF GOD, EVERY
BELIEVER HAS BEEN BROUGHT:from death to life.

1. What is this life?
2. Whence comes it?
III. THE PROCESSFROM THE ONE TO THE OTHER.
1. Its charactera purely spiritual process, illustratedby the transformation of
the caterpillarinto the butterfly; the change from winter to spring; the
resurrectionof the dead.
2. Its means. The gospelembracedby faith.
3. Its Agent, the Holy Spirit. (Gervase Smith, D. D.)
Passing from death to life
I. From a death of UNBELIEF to a life of FAITH.
II. From a death of FALSEHOOD to a life of TRUTH.
III. From a death of SIN to a life of RIGHTEOUSNESS.
IV. From a death of MISERYto a life of BLESSEDNESS. (W. H. Van Doren,
D. D.)
We are saved by believing
A small matter may suffice to shape the destiny of an immortal soul. In those
ill times when there were slaves acrossthe Atlantic, a lady went down to one
of our ships accompaniedby a negro servant. The lady remarked to the
captain that if she were to go to England and take this black woman with her,
she would become free as soonas she landed. The captain replied, “Madam,

she is free already! The moment she came on board a British vesselshe was
free.” When the negro woman knew this do you think she went on shore with
her mistress? Byno means; she chose to keepher liberty. How slight the
change of place, but how greatthe difference involved: marvel not that faith
involves such greatthings. (C. H. Spurgeon.)
We must believe or perish
If a man will not do that which is necessaryto a certain end, I do not see how
he can expect to gain that end. You have takenpoison, and the physician
brings an antidote, and says, “Take it quickly, or you will die. If you take it
quickly I will guarantee that the poison will be neutralized.” But you say, “No,
doctor, I do not believe it; let everything take its course;let every tub stand on
its own bottom; I will have nothing to do with you, doctor.” “Well, sir, you
will die, and when the coroner’s inquest is held on your body the verdict will
be, ‘Served him right.’“ So it will be with you, if, having heard the Gospelof
Jesus Christ, you say, “Pooh-pooh!I am too much of a common-sense man to
have anything to do with that, and I shall not attend to it.” Then, when you
perish, the verdict given by your conscience, whichwill set upon the King’s
quest at last, will be a verdict of felo-de-se. He destroyed himself. (C.
H.Spurgeon.)
Faith must lay hold on Christ
One night, when preaching in Philadelphia, right down by the side of the
pulpit, there was a young lady whose eyes were riveted on me, as if she were
drink- ing in every word. I got interestedin her, and after I had done talking I
went and spoke to her. “Are you a Christian?” “No;I wish I was. I have been
seeking Jesusfor three years.” I said, “There must be some mistake.” She
lookedstrangelyat me, and said, “Don’tyou believe me?” “Well, no doubt
you thought you were seeking Jesus;but it don’t take an anxious sinner three
years to meet a willing Saviour.” “What am I to do, then?” “The matter is,
you are trying to do something; you must just believe on the Lord Jesus
Christ.” “Oh, I am sick and tired of the word, ‘Believe, believe, believe! I
don’t know what it is.” “Well,” I said, “we’llchange the word; take ‘trust.’”
“If I say, ‘I’ll trust Him,’ will He save me?” “No;I don’t saythat. You may

say a thousand things, but He will if you do trust Him.” “Well,” she said, “I do
trust Him; but,” she added in the same breath, “I don’t feelany better.” “Ah,
I’ve gotit now! You’ve been looking for feelings for three years, instead of for
Jesus.” (D. L. Moody.)
S. LEWIS JOHNSON
The Deadand the Voice of the Son of God
John 5:19-30
Dr. S. Lewis Johnsonexpounds Jesus'first words to his disciples about his
relationship with the Fatherand the powerof the Trinity.
SLJ Institute > Gospelof John > The Dead and the Voice of the Son of God
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[Message]We are studying the 5th chapter of the Gospelof John and I’d like
for you to turn with me for the Scripture reading to verse 19 and I want to
read verse 19 through verse 30.
Now, we’ve had a little bit of a delay and it was two weeks agothat we
consideredthe first eighteenverses and the healing of the impotent man.
What follows now is our Lord’s sermon, his interpretation of the significance
of the sign of the impotent man. So, let’s read beginning with verse 19. And
remember this, as a result of what had happened he healedthe impotent man,
told him to rise, take up his bed and walk. And as he was carrying his bed
awayhe met some Jews on the way home and they saw him carrying his bed
and they in effectsaid, “You’re breaking the Sabbath because you’re not
supposedto carry a bed on the Sabbath day.” And he said, “Well, the person
who healedme told me to do this.” And our Lord found him in the temple
afterwards and he said, “You’ve been made well. Sin no more, lest a worse
thing come unto you.” So he went immediately to the Jewishleaders and told
them it was Jesus who had made him well. And therefore, they persecutedour
Lord and sought to slay him. Our Lord’s response to them was, “MyFather is
workethhitherto, and I work.” And they, when he said, “My Father,” thought
the more that they wish to kill him because by saying, “My Father,” he was in
effectmaking himself equal with God. So, we read in verse 19,
“Then answeredJesusand said unto them, Verily, verily, I sayunto you, The
Son cando nothing of himself, but what he seeththe Father do: for whatever
things he doeth, these also doeth the Sonin the same manner. For the Father
loveth the Son, and sheweth him all things that he himself doeth: and he will
shew him greaterworks than these, that ye may marvel. (There is a very
interesting variation in words, this is not the only time that this happens, but
in verse 20 when we read “the Father loveth the Son,” he uses the term phileo

in Greek, which means not simply to love in the sense of an expressionof the
will towarda person that might include some sacrifice, but the love of
affectionand also a love that expresses a common delight in the same things.
And that’s very fitting because the passagehas to do with the unity between
the Fatherand the Son). So the Father loveth the Son, and shewethhim all
things that he himself doeth: and he will shew him greaterworks than these,
that ye may marvel. For as the Father raisethup the dead, and giveth them
life; even so the Songiveth life to whom he will. Forthe Father judgeth no
man, but hath committed all judgment unto the Son: That all men should
honour the Son, even as they honour the Father. He that honoureth not the
Son honoureth not the Fatherwho hath sent him. Verily, verily, I say unto
you, He that heareth my word, and believeth (Now my text has “on him,” but
that little word “on” is not here. This is not so much believing on and trusting,
but just accepting the truthfulness of the word. So), believeth him that sent
me, hath everlasting life, and shall not come into judgement; but is passed
from death unto life. Verily, verily, I sayunto 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. For as the Fatherhath life in himself; so hath he given to the
Son to have life in himself; And hath given him authority to execute judgment
also, because he is the Son of man. (That expressionis probably to be
rendered “the Son of man” even though there are no articles in the Greek
text. It’s really something like “for he is such a person as the Sonof man”).
Marvel not at this: for the hour is coming, in which all that are in the graves
shall hear his voice, And they shall come forth; they that have done good, unto
the resurrectionof life; and they that have done evil, unto the resurrectionof
judgement. I can of mine own self do nothing: as I hear, I judge: and my
judgment is just; because Iseek not mine own will, but the will of the Father
who hath sent me.”
This morning after the message, someone askedme a question regarding the
30th verse in the light of the factthat one of the major thrusts of the message
this morning will be the full deity of Jesus Christ. How is it then that he can
say, “I canof mine ownself do nothing”? Well that, of course, is a statement
that arises out of his mediatorial position at this time. It is true that while he is
here upon the earth carrying out his mediatorial work, he is completely

dependent upon the Father, not only for the things that he does, but also for
the things that he says. So that’s why he says, “I cando nothing of myself.”
Our subject for today in the exposition of the Gospelof John is “The Dead
and the Voice of the Son of God.” What we have in John chapter 5, verse 19
through verse 30 is our Lord’s interpretation of the significance of the sign of
the impotent man.
Now, some of you may not have been here when we went over the part of the
chapter that had to do with the healing of the impotent man and for the sake
of you and perhaps some over the radio who are tuning in now, just previous
to the sermon, or the interpretation that was delivered, the Lord Jesus had
healed the man who was by the pool of Bethesda and had been there for
thirty-eight years, gave him deliverance from his difficulties by telling him
rise, take up his bed and walk. And he immediately took up his bed and
walkedprovoking criticism from the Jewishleaders because the Lord Jesus
had not only healed the man, but he had done it on the Sabbath day. And one
was not supposed to carry anything like a bed on the Sabbath day. As an
outgrowth of that, the Lord Jesus made reference to the factthat God in
heaven was his own Father, and by so doing brought upon him further
condemnation as contending that he was equal with God. And so the Lord
Jesus goeson to explain the significance ofthe fact that he is the Sonof the
Father.
And further, he said, “Notonly should you be not surprised by this, but
actually greaterworks shallbe done. He will shew him (that is the Son)
greaterworks than these, that ye may marvel.” He goes onto speak aboutthe
fact that through the Son there comes the quickening powerof God. He is able
to make men alive and not only that, he is able to raise men from the dead in
bodily fashion.
W.T.P. Walston, a British Bible teacherwho has written a number of books
and now is with the Lord has a book of sermons that include one on John
chapter 5. And his title for this sectionis “EternalLife and How to Get it.”
Well, this is a goodchapteron that topic.

The argument is very simple in the sectionthat we are looking at. The Lord
Jesus gives a statement of the unity that he possesses withthe Fatherand of
the greaterworks that one may expect him to do. Then he gives, in verse 21
through verse 23, a generalexpressionof his authority. And then in the
remainder of the section, deals in some detail with the more specific meaning
of the generalidentification of his authority. So it is a passage thathas to do
primarily with the unity of the Son with the Father and the consequent
authority of the Son of God.
Now we’ve just read in verse 18, “Therefore the Jews soughtthe more to kill
him, because he not only had broken the Sabbath, but said also that God was
his ownFather, making himself equal with God.”
Now, Jesus will point out that it is no blasphemy for him to say that God is his
own Father. In fact, it is no blasphemy for him to saythat he is equal with the
Father, though he does not specificallysaythat right here. What he is doing is
really giving a testimony to his own unity with the Father. And it is an
absolute unity, something that could only transpire in the life of an individual
who was equal with the Father. He speaks aboutthe factthat “He can do
nothing of himself, but what he sees the Father doing for whatever things he
does these also doeth the Son in the same manner.” That’s an expressionof
absolute unity. Later on he will sayfurther, “I and the Father are one. Not
simply one in will, but I and the Fatherare one in essence.”One thing literally
is what he says. So he’s talking about absolute unity only possible for those
who are truly possessedofthe same natures.
Now, this is a tremendous testimony on the part of our Lord and we do not
really understand this as well as we ought unless we realize that this is a very
vital testimony for the Lord as the Son of God. All of us sooneror later have
to give a testimony to our faith.
Now that may take place in your home with your parents, that may take place
in your business with your business friends, it may take place at the grocery
store;it may take place almost anywhere. But sooneror later those of us who
profess that we believe in the Lord Jesus Christare required to give a
testimony for our faith. And required to give a testimony at a point of time

where it really costs us something to do it. Some of the young people in this
audience, some of the children even, among your friends, you will have to give
a testimony for Jesus Christ.
We think of the greatexperiences ofthe saints down through the years and we
remember some of the outstanding testimonies that have been given by them.
One of the most outstanding of those who were not apostles is the testimony of
Martin Luther. After Luther had come to an understanding of the grace of
God and things were boiling within the establishedchurch of his day, it was
necessaryfor him finally to give his greattestimony which he did at the Dietat
Worms in Germany. He was required by the Diet to answertwo questions. His
books were on a table in front of the religious leaders and the first question
was, “Are these books yours?” And then the next question was, “Do you
renounce them?” But Luther had not expectedthat secondquestion. He had
thought that he had come to the Diet at Worms in order to give an explanation
of what he believed. But the question “Do you renounce them or recant,” was
one that he really didn’t feelthat he ought to answerat that first session. So he
said that after all he was just a simple Monk. That he would like a little time
to frame his answer.
Now in those days when you gave your answerand if it was not the right
answer, you frequently wound up on a fire or hanging from a scaffoldand so
one had to be a bit carefulin what he said. And Luther had not anticipated
that he would be asked, “Do you recant?” So he was given twenty-four hours.
And the next day he came in before the Diet, he was askedagainthe two
questions, “Are these books yours?” His lawyer who was with him as adviser
said, “You better not answeruntil you’ve examined all of the books onthe
table because they may have inserted one among the books whichwas an
hereticalbook and then you would lose your life because ofthat heretical book
that was on the table.” So he said, “Tellme what the books are.” And they
calledoff the name of the books and they had not inserted any hereticalbooks
among them. And so therefore he said, “Yes, they’re all mine.” And then he
was askedto recant or, “Do you renounce them?” And Luther gave his
famous answer. He said afterwards as he explained it, it was an answerwith
neither horns nor teeth. Apparently, he meant by that that it was not one that
would put them on the horns of a dilemma nor was it an attack on them in

reply. But in essencehe said, “Unless I am proved wrong on the basis of
Scripture and sound reasonfor popes and counsels have erred and might err
again.” He was bound fast by his consciousto the word of God and he could
not and he would not retract.
Now when you read about Luther’s appearance before the Diet at Worms –
someone has said a Diet of Worms, what a diet – but anyway, at the Diet of
Worms in Germany that Luther is supposedto have said, “I cando no other.
Here I stand. God help me. Amen.”
Now that is a famous statement. But unfortunately, the documentary evidence
that Luther saidthat is lacking and it’s likely that all that he said was, “May
God help me. Amen.” And he said that in German. But in essencewhathe
said was in that statement, “I can do no other. Here I stand. May God help
me. Amen.”
The great1546 addition of Luther’s works published immediately after his
death does not include the words. And therefore, they probably are not words
that he actually spoke. But he did utter, “MayGod help me.” And that is
exactly what he had done. He had given his testimony before the highest
religious tribunal of the day and had affirmed his faith in the things that he
had written in those books.
You know the Lord Jesus Christ gave his testimony before Pontius Pilate. But
this testimony here is part of the testimony that he gave. And sooneror later
you or I have to give our testimony too. The things that Jesus Christsaid
could only come from a God. It’s been often pointed out that when men say
the things that Jesus saidit sounds so strange, arrogantor blinded when we
say them. If you think of the greatphilosophers and saints and particularly
the greatreligious leaders who affirm that they cancorrectthings that the
Lord Jesus Christ said. It’s amazing when you think of the things that Jesus
said. Justthink of the things that Jesus said. He said, “Follow me.”
Now we might saythat if we’re playing a game. But who would say, “Follow
me”? Mostof us might say, “Don’tfollow me, but follow the Lord.” Or
perhaps we might say, “Don’t follow the things that I do, but follow the words
that I say.” But he said, “Follow me.” He said, “Be worthy of me.” He said, “I

am the light of the world.” He said, “Beholda greaterthan Solomonis here.”
Suppose I should saythat to you. [Laughter] That’s ridiculous, isn’t it? “A
greaterthan Solomonis here.” Suppose I should saythis. “You are from
beneath; I am from above.” That’s what our Lord said.
Now, there are people who do say that Jesus was a greatteacher. But can he
be a greatteacherand say things like this? I like what Horace Bushnell said.
He said, “There are a lot of people who rejoice in their power to rectify the
mistakes and errors in the words of Jesus.”If you go to the theological
seminaries today and almostall of our theologicalseminaries acrossthe land
exceptfor a relatively few conservative theologicalseminaries, mostof them
correctthe words of our Lord. They follow principles in interpretation which
demand that they correctthe things that we have in Scripture as coming from
our Lord. And then many of them, of course, affirm that he was not God, but
only a goodor greatman, or sometimes a greatteacher. If that’s true, why
don’t they give us words like our Lord Jesus Christ? I always feel like
challenging them. “If you say that the words of our Lord are simply the words
of a man, you are a man, will you not give us some words like the words of
Jesus?”No one has ever been able to do that. And if they should ever make
the experiment, most of them realize it’s ridiculous to make the experiment.
But if you should ever experiment, then it would prove a thing to you that is of
significant truth. And that is that you’re a man and that Jesus Christ is God.
There is an old statement that C.S. Lewis made that puts it very tersely. Many
of you’ve heard it in this room, I know, but I’m going to repeatit again
because there perhaps are some who haven’t. Mr. Lewis is talking about
something along the same line of people who say Jesus was a greatteacher.
You’ll find that often. You’ll see it in the newspapers. “I’m trying to prevent
anyone from saying the really silly thing that people often sayabout him,” Mr.
Lewis says. “‘I’m ready to acceptJesus as a greatmoral teacher, but I don’t
accepthis claim to be God.’ That’s the one thing we mustn’t say,”’Lewis says.
“A man who was merely a man and said the sort of things Jesus saidwouldn’t
be a greatmoral teacher. He’d either be a lunatic – on the level with a man
who says he’s a poachedegg – or else he’d be the devil of hell.” J.B. Phillips
saying something of the same thing said, “He would be a man afflicted with
folie de grandeur.” “You must take your choice. Eitherthis man was, and is,

the Sonof God: or else a madman or something worse. You canshut him up
for a demon or you can fall at his feet and callhim Lord and God. But let
don’t let us come with any patronizing nonsense abouthis being a great
human teacher. He hasn’t left that open to us.”
That’s right. We cannot callhim simply a teacher. Forhe may these fantastic
statements as a teacherthat demand that we must either decide he is the Son
of God, equal with the Father, or else a madman or something along that line.
Now, listen to what our Lord says.
“Verily, verily, I say unto you, The Son can do nothing of himself, but what he
seeththe Fatherdo: for whatever things he doeth, these also doeth the Son in
the same manner. For the Fatherloveth the Son, and shewethhim all things
that he himself doeth: and he will shew him greaterworks than these, that ye
may marvel.”
And then the 30th verse also is a verse on this unity. He says, “I can of mine
own self do nothing: as I hear, I judge: and my judgment is just; because I
seek not mine ownwill, but the will of the Fatherwho hath sent me.” As the
mediator he has for a time submitted himself to the Fatherto perform the
things that the Fatherdesires for him to perform as the God-man.
But now he goes onto explain what he means by greaterworks. In verse 21
through verse 23 he turns to discuss his authority and he has the general
authority to give life, verse 21, and he has the generalauthority to judge, verse
22 and verse 23. Let’s look at verse 21 for just a moment. “Foras the Father
raiseth up the dead, and giveth them life; even so the Son giveth life to whom
he will.” It’s the prerogative of God to give life.
Remember the story of Naaman? Naamanwas a generalin the Syrian army, a
very goodman, a mighty man of Valla. Syria and Samaria were not getting
along too well. Naamanwas there, a mighty man of Valla, the text of Scripture
says he was a mighty man of Valla, but there was one greatserious problem
with Naaman. He was a leper. And so naturally the king was interestedin him
recovering because he had delivered Syria at an important battle. And in the
course of their struggles with Samaria, they had taken captive a little girl. And

this little girl was the maid of the wife of Naaman. And so one day she said,
“Would God that Naamanwould visit the prophet in Samaria because he
would recoverhim of his leprosy.” Well somehow the word came to the King
of Syria and he regardedNaaman, so how they wantedhim healed he
determined to send Naamanwith some gifts to the prophet in Samaria in
order that there he might be healed. So he sent ten talents of silver and six
thousand talents of something else and various other things and Naamanwent
with all of this booty down to the King of Samaria and there was a letter
written that saidthat he desiredthat Naamanshould be healed of leprosy.
Well evidently the king didn’t know anything about Elijah or else he didn’t
realize that Elijah could heal because the first thing he did was to interpret
this as a cause in order that Syria might have something againstSamaria and
come down and fight and take them. “So he tore his clothes in mourning and
said, ‘Am I God to slayor to make alive?’” You see, to make alive is a
prerogative of God. And yet, we read here, “The Father raiseththe dead,
giveth them life; even so the Son giveth life to whom he will.” He has the
prerogative of God.
Now furthermore, he has the generalauthority to judge all men. Listen. “For
the Fatherjudgeth no man, but hath committed all judgment unto the Son:
That all men should honour the Son, even as they honour the Father. He that
honoureth not the Son honoureth not the Fatherwho hath sent him.” This
quickening, this making alive, is within the orbit of judging.
Now this is a tremendous claim on the part of our Lord. He has been
committed with, he’s been given the right to execute all judgement. How can
you make too much of the Sonin the light of the statement“That all men
should honour the Son, even as they honour the Father.” Do you know what
that means? That means that when we honor the Son, we give him the honor
that we give the Father. There are individuals who think of three levels. There
are men who are sinners and then there is the Lord Jesus Christ who’s a kind
of superman, he’s God’s plenipotentiary, but he’s not really God, and then
there is God. But there is no such.
About a year and a half or two years ago there was a minister of a well-known
denomination who was askedbecausehe had denied apparently the deity of

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