The Most Startling Statement Ever Part II

“The Most Startling Statement Ever”-Part II

Introduction:

John 5:19 is probably one of the single greatest verses in the entire NT that shows us the equality of the Father with the Son and thus show the Deity of the Son. In that statement, Jesus makes it perfectly clear that He does whatever He sees the Father doing, bringing a real indictment upon His accusers. For if Christ does everything that the Father does and since they say that Christ is wrong for doing what he does, understand that they are also condemning the Father by their accusation against the Son.

I want to make a statement to you that if you will apply the truth of this statement consistently it will change the philosophy of your theology. Listen to me please; there is never disunity in the Trinity. Sounds simply, but it is very profound. Simple, because we all agree with that statement; yet profound because we are not always so consistent in applying it theologically. But, understand, there is never a time when the Father has one intention and the Son another and the Holy Spirit yet another. They speak with one voice and act with one hand. This is a truth that we must get our minds around. This is the truth that Augustine said:

“He knows that “in no other subject is error more dangerous, or inquiry more laborious, or the discovery of truth more profitable.”109[1]

St. Augustine called this quest the understanding of the Trinity of the Unity, and the Unity of the Trinity.

We need to understand this unity, notice the following passages in comparison:

"In the beginning God created the heaven and the earth." (Genesis 1:1, KJV)

"All things were made by him; and without him was not any thing made that was made." (John 1:3, KJV)

"Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee." (Nehemiah 9:6, KJV)

"And he is before all things, and by him all things consist." (Colossians 1:17, KJV)

"Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it." (Acts 2:24, KJV)

"Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up." (John 2:19, KJV)(emphasis added)

"For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly." (Proverbs 2:6-7, KJV)

"For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist." (Luke 21:15, KJV)

"Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD." (Jeremiah 23:24, KJV)

"Which is his body, the fulness of him that filleth all in all." (Ephesians 1:23, KJV)

"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." (John 6:45, KJV)

"For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." (Galatians 1:12, KJV)

So as you can see there is a massive unity that exists among the Trinity and it is this unity that Christ is further explaining.

We have already seen that He says that they are equal in person and in work, but now He goes deeper and rattles the cages of His accusers. Notice with me, please. 

I.                    Equal in Power and Sovereignty (vs. 21)

Jesus used two words in this verse that are the same in the Greek. It is the English word “quicken” or “make alive”. It is the Greek word “ζωοποιέω”. Now, Jesus Christ makes it abundantly clear here that the same power that the Father has he also has. Now, do not get caught up in the fact that Jesus uses that phrase, “raises the dead” and then uses the phrase, “and gives them life” all referring to the work of the Father. I do not want you to get caught up in that because we must understand that one cannot be done without the other. The old Lutheran Greek scholar Lenski said, “The raising and the Quickening are two sides of one work, the one negative, the other positive; for where death is removed, life is assuredly bestowed.[2]

Now, the dilemma for the interpreter is whether Jesus Christ is here referring to physical life or is He referring to spiritual life. Now, understand that both verbs have the same direct object “the dead” (them being a pronoun referring back to the dead) so you cannot divide the direct object to refer one to physical and the other to spiritual life, they have to both refer to the same one. Now, if they were referring to both, physical and spiritual life,  in the text then the natural flow of the Greek would be an inclusion of two direct objects, but since there is only one, this must be a reference to only one kind of life.

The second dilemma that we encounter is whether the life that Jesus is referring to is in fact physical life or is it spiritual life. Now, listen to me carefully, you must understand this, this is not just some intellectual pursuit here, we must understand what kind of life that Jesus is referring to here. Let me give you my conclusion and then I will tell you why I believe that this conclusion fits into the context of the passage. I believe that the life that Jesus Christ is referring to is spiritual life. Let me explain why. There are basically two reasons how I reach that conclusion.

First of all it is the context of the passage. And I am primarily referring to verse 24. "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." (John 5:24, KJV)

It goes without saying then that this verse is definitely and without question is reference to spiritual life. My old seminary professor use to say that “a text without a context is a pretext”. So context demands of us that we see that this is a reference to spiritual life.

Second of all is the usage of the Greek verbs. “Raises” is used once and “gives life” is used twice and are all in the Present Tense, indicating a continuous action. Now, understand, would it be logically and theologically responsible for us to say that either Jesus Christ or the Father is continually raising people, physically from the dead? I don’t believe so! I have never seen a person raised from physically life and I am sure that neither have you. However, someone might pop up and say, “Well that may be true, but you have to place the words that Jesus is saying in the context of their place in history. Jesus did raise people from the dead”. True! However, was the continual practice of his ministry? Do the Scriptures record for us a savior that was continually in the process raising people, physically from the dead? No! In fact, if you look in the Gospel, very few people did Jesus Christ actually raise from physical death. However, it is true that the Father and Jesus Christ continually raise people to spiritual life. So I trust you see that the context and the grammar show a raising to spiritual life.

 Jesus first explains the work of the Father and then he says “in this way also” or “in the exact same way” the same work that the Father performs the Son performs. Understand that the massive statement that Christ is making here is that He is able to do the same works that the Father is able to do. What a statement for a person to make at all, let alone in the face of those people already seeking His death. Why? Because He came to make Himself known to His people and to those who were not His people He came to make them responsible. So Jesus is attributing to Himself the same work that the Father performs. However, he does not stop there. He further attributes to Himself the same sovereignty that the Father has. “Whom He will”.  Understand that even though this phrase does not appear with the description of the Father, the connecting phrase “in the same way” or “even so” attributes both works in the same way to both person. Understand the words of the Savior, Just as the Father is all sovereign, so the Son is all sovereign. Wow, that is a startling statement to make. That not only d you say that you can perform the same power as the Father, but that you have the same authority or sovereignty as the Father.

Allow me to wrap this verse up for you. Jesus Christ and the Father give spiritual life to whoever they will. It is a matter of sovereignty not human liberty.

"Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." (Romans 9:18, KJV)

 "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:" (Ephesians 1:11, KJV)

"A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein." (Psalm 24:1, KJV)

"But our God is in the heavens: he hath done whatsoever he hath pleased." (Psalm 115:3, KJV)

"Woe unto him that striveth with his Maker! Let the clay pots strive with the clay pots of the earth. Shall the clay say to him that fashioned it, What makest thou? or thy work, He hath no hands?" (Isaiah 45:9, KJV)

 "And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?" (Daniel 4:35, KJV)

"In meekness instructing those that oppose themselves; if God perhaps will give them repentance to the acknowledging of the truth;" (2 Timothy 2:25, KJV)

A beautiful illustration of this truth is found in the 2 book of Chronicles chapter 18. In that chapter Jehosophat, the King of Judah, wants to join and become partners in war with Ahab, the King of Israel. The pact is made and Jehosophat said to the Ahab that my people with be your people and your war will be my war. The question was whether or not they should go to war with the Syrians at Romoth-gilead. Ahab consulted his prophets and they said go. Well, Jehosophat was not quite so quickly convinced that is what they should go and asked if there was another prophet they should ask. Ahab said, “Micaiah, but I don’t like him because he never prophecies a good thing for me”. Well, if you were God’s prophet there was not al whole lot of good to be said about Ahab. But they go and get Micaiah and ask if he will be nice and he tells them that he will give them to word of the Lord. Well, long story short, he tells them that they Lord said to go to battle. They went to battle and Ahab told Jehosophat that he would disguise himself and go to battle but for Jehosophat to wear his robes. Some ally, setting him up to be killed while trying to save your own neck. The text tells us verse 30 that the King of Syria told them to go straight for the King. So naturally when they saw Jehosophat in his robe they thought he was the king and surrounded him. Now notice verse 31 and this is the point:

"And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out, and the LORD helped him; and God moved them to depart from him." (2 Chronicles 18:31, KJV)

The point is that it is God who moves in the hearts of people, even in the hearts of the ungodly as He wills.  After this they found Ahab shot him and he dies that evening. Why? Because God moved on men’s hearts as He will.

"The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will." (Proverbs 21:1, KJV)

"For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it." (Hebrews 4:2, KJV)

II.                 Equal in Judgment (vs. 22)

I want you to notice the repeated usage of the word “For” in our text. It is used in verse 20, 21, and 22. The purpose of the usage of these three prepositions is to bridge the previous thought. Jesus is building on the fact that whatever the Father does, He does. He builds on that out of the special love that the Father has for the Son (vs. 20), and builds on that love and attributes to Himself the same power and sovereignty that is due the Father (vs. 21), and then further builds on that speaks about judgment (vs. 22). Now, just who is this judgment about? Quoting again, Lenski:

Here is a second greater work. Yet it naturally goes together with the first; it is the outcome of the other. Since the Son quickens whom he will, how about those unquickened? They, too, are committed to the Son. Both quickening and judging are in his hands. [3] Jesus could have said, “Just as the Father judges, thus also the Son judges”; even as he could have said, “The Father quickens no one but has given all quickening to the Son.” Jesus first simply parallels Father and Son, as if to say: Mark that they are of equal dignity; and then, secondly, he unites Father and Son as if to say: Mark how they work together, the Father through the Son. [4]

The judgment that falls on those that have died in the trespasses and sins, is the product of the Son. Again, what a statement to make. Keep in mind now that Jesus is speaking to the Jews, the ones that want to kill Him. He has told them I do what the Father does, The Father loves me and therefore keeps nothing from me, I decide who I give life to, just like the Father, but here is the part that must have rattled the cages of the religious people; I judge, not the Father. Now this does not mean that the Son judges without the Father, for this would contradict verse 19, the Father exercises judgment by giving it to the Son, in other words, judgment is done by the Father through the Son.

It is interesting to think that while this verse has a direct interpretation to those not quickened, it has a wonderful application to those who are quickened. This passages brings a certain amount of glory to Christ the redeemer. John Calvin, in his Institutes of Christian Religion, so aptly put it:

“How could a most merciful prince destroy his own people? how could the head disperse its own members? how could the advocate condemn his clients? For if the Apostle, when contemplating the interposition of Christ, is bold to exclaim, “Who is he that condemneth?” (Rom. 8:33), much more certain is it that Christ, the intercessor, will not condemn those whom he has admitted to his protection. It certainly gives no small security, that we shall be sisted at no other tribunal than that of our Redeemer, from whom salvation is to be expected; and that he who in the Gospel now promises eternal blessedness, will then as judge ratify his promise.268 The end for which the Father has honoured the Son by committing all judgment to him (John 5:22).[5] He says further:

“When we see that the whole sum of our salvation, and every single part of it, are comprehended in Christ, we must beware of deriving even the minutes portion of it from any other quarter. If we seek salvation, we are taught by the very name of Jesus that he possesses it;270 if we seek any other gifts of the Spirit, we shall find them in his unction; strength in his government; purity in his conception; indulgence in his nativity, in which he was made like us in all respects, in order that he might learn to sympathise with us: if we seek redemption, we shall find it in his passion; acquittal in his condemnation; remission of the curse in his cross; satisfaction in his sacrifice; purification in his blood; reconciliation in his descent to hell; mortification of the flesh in his sepulchre; newness of life in his resurrection; immortality also in his resurrection; the inheritance of a celestial kingdom in his entrance into heaven; protection, security, and the abundant supply of all blessings, in his kingdom; secure anticipation of judgment in the power of judging committed to him.[6]

What a statement! In one statement, Christ gives fear to those who are not quickened and hope to those who are. Only God can make these tremendous statements.

III.               Equal in Honor (vs. 23)

This verse gives the reason that God entrusted all judgment to the Son (v. 22), i.e., so that all men should honor the Son just as they honor the Father. This verse goes far beyond making Jesus a mere ambassador who is acting in the name of a monarch, but gives Him full and complete equality with the Father (cf. Phil. 2:9–11). Jesus turned the tables on the Jewish accusation against Him of blasphemy. Instead, Jesus affirmed that the only way anyone can honor the Father is through receiving the Son. Therefore, the Jews were the ones who actually blasphemed the Father by rejection of His Son.[7]

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109 Book 1: 3.

[1]Van Til, C., & Sigward, E. H. (1997). The Pamphlets, Tracts, and Offprints of Cornelius Van Til (Electronic ed.). Labels Army Company: New York.

[2]Lenski, R. C. H. (1961). The interpretation of St. John's gospel (384). Minneapolis, MN: Augsburg Publishing House.

[3]Lenski, R. C. H. (1961). The interpretation of St. John's gospel (385). Minneapolis, MN: Augsburg Publishing House.

[4]Lenski, R. C. H. (1961). The interpretation of St. John's gospel (385). Minneapolis, MN: Augsburg Publishing House.

268 268 Vide Ambros. de Jac. et Vita Beata, Lib. 1 c. 6.

[5]Calvin, J. (1997). Institutes of the Christian religion. Translation of: Institutio Christianae religionis.; Reprint, with new introd. Originally published: Edinburgh : Calvin Translation Society, 1845-1846. (II, xvi, 18). Bellingham, WA: Logos Research Systems, Inc.

270 270 Acts 4:12; 1 Cor. 1:30; Heb. 2:17; Gal. 3:3.

[6]Calvin, J. (1997). Institutes of the Christian religion. Translation of: Institutio Christianae religionis.; Reprint, with new introd. Originally published: Edinburgh : Calvin Translation Society, 1845-1846. (II, xvi, 19). Bellingham, WA: Logos Research Systems, Inc.

[7]MacArthur, J. J. (1997, c1997). The MacArthur Study Bible (electronic ed.) (Jn 5:23). Nashville: Word Pub.