John 5:19-47

Introduction:

We’re looking through the book of John. In John, there are a series of signs that help structure the first half of the narrative. These signs are miracles that Jesus performs that help us understand something about who Jesus is. We’ve seen two. The first was the turning of water into wine (John 2) and the second was the healing of the official’s son. Around these we have also seen a lot of what Jesus is teaching about himself. He’s told us that he is the way to salvation. He is the one through whom God’s promised new kingdom is coming. And, as we saw two weeks ago, he is the one who is going to bring a harvest of saved people into God’s kingdom.

Last week, we saw the third sign. Can you remember what it was?

It was the healing of the invalid. He was a man who had been weak or sick or unable to move effectively for thirty eight years, and Jesus healed him.

And after he was healed, who found him and what did they say to him?

Having just been healed, this man was approached by the Pharisees, who were upset with him for carrying his mat on the Sabbath. Remember, the Jews had understood that keeping the Sabbath was very important for their religion, so they had devised a whole bunch of rules to define and delimit what “keeping the Sabbath” meant. Part of that was that you weren’t allowed to carry anything outside your own house.

What did the man say?

He basically blamed Jesus, the one who had healed him. Remember, this man wasn’t exactly a pleasant individual.

Later on Jesus approached him. What did he say to him?

He said that he had healed him so that he should stop sinning, or else something worse might happen to him.

And then the man went and told the Jews. And this is the crucial thing for our text today. Jesus and the religious leaders of the Jews were starting to have serious conflict. Firstly, because Jesus healed on the Sabbath, which is not allowed, but secondly, and almost more importantly, because Jesus’ reason for being allowed to work on the Sabbath was that he was aligned with God himself in a special, unique way. In fact, Jesus called himself God’s Son, which, as v18 tells us, sees him making himself equal with God. So the Jews are beginning to persecute him because firstly he is a Sabbath-breaker, but secondly because he is a blasphemer (in their eyes anyway).

Our text today is a long block of Jesus’ teaching. For this reason, it’s pretty dense, so be ready for that. When we look at it, we will look at it like this:

19-24: The Son and the Father.

25-30: The Son and Judgement

31-47: Testimonies about Jesus

19-24: The Son and the Father

What does John tell us Jesus does in v19?

He answers the people.

Who is he answering?

Well, there is no direct charge to which he is obviously responding. Nevertheless, it seems clear that Jesus is responding to the implied accusation of the religious leaders in v18.

And what is the very first thing he says?

Very truly I tell you. This is like a formula that Jesus uses throughout the book of John to introduce solemn statements of great importance.

And what is his first serious statement in this section?

That the Son can do nothing by himself, or more accurately, of his own initiative, but only what he sees the Father doing.

What does this suggest about Jesus?

It suggests firstly that Jesus is in fact in a unique relationship with God. Not only does he say that God is his Father, by referring to himself as the Son, but also for him to be doing whatever it is that God is doing, he must also be able to do that, and the only person able to do everything that God does is, in fact, God.

And yet, this equality with the Father doesn’t mean that the Son exists or operates independently of the Father. And in fact, he is in some sense dependent on and subservient to the Father. To quote DA Carson: “The Father initiates, sends, commands, commissions, grants; the Son responds, obeys, performs his Father’s will, receives authority. In this sense, the Son is the Father’s agent (cf. Bühner),10 though, as John goes on to insist, much more than an agent”. And, moreover, everything the Son sees the Father doing, so he does as well. All that the Son does is coincident and coextensive with the Father.

Now look at v20. Why is it that the Son can do all that the Father does?

It is because the Father loves the Son and shows him all he does.

So, what do we come to understand about the relationship between the Father and the Son? What does the Father do and what does the Son do?

From these two verses we see that the Father reveals things to the Son, and the Son follows and obeys those things. This leads to two surprising consequences. When the Son obeys the Father, because his obedience is so perfect, it is a revelation of the Father’s will and character. For example, think about an army carrying out orders. If they carry those orders out perfectly, all we learn about the army is that they’re obedient and skilled. But, the content of the orders they’re obeying tells us a lot about the people who gave those orders. It’s the same with the Son and the Father. By following those orders perfectly, the Son is exegeting, or explaining, the Father.

Secondly, we learn that all the revelation of God that we receive in Jesus comes not primarily from God’s love for us, but from God’s love for the Son. Although God does love us, and love us deeply, nevertheless, he loves the Son more, and it is in this primary love relationship that we see God revealed.

And why does Jesus say that this will happen? (v20)

It happens so that they may be amazed. This isn’t to say that Jesus is interested in amazing people. Rather, he is trying to amaze them with te goal of having that be their first step towards real faith in him.

Look at v21. What do you notice about the structure of it?

It has a parallelism to it. In other words, it is using two different sentences to communicate the same idea. This is the first of two examples that give grounding to the amazing ideas of the Son’s unity and colaboration with the Father we’ve just read about in v19-20.

What is this idea?

It is the illustration of the principle above. Although the right to give life back belongs to God and to him alone, the Son’s relationship with God means that he also has the right to do this. We must undestand that this giving back of life doesn’t refer mostly to resurrection of dead people here on this earth. It actually primarily refers to the resurrection of the dead at the beginning of the new age (Daniel 12:1-2). Jesus is here saying that as the Son, he has the authority to give life to whom he pleases at the start of the new age, which was a role that most people of the time thought belonged to God alone. While this is the primary referent, we must also understand that it does also refer to the spiritual life that Jesus gives now.

What does v22 tell us?

It gives us the second piece of evidence to believe that the Son and the Father are one. That is the fact that the Father has given all authority to judge to the Son.

DA Carson: “The flow of thought between the two verses, then, can be put like this: The Father and the Son both enjoy the prerogative of giving life (v. 21), for the Father has determined that it will not be his direct task to judge anyone, but has instead entrusted all judgment to the Son. Seen in this light, the authority to give resurrection life is the entailment of the authority to judge on the last day. Once articulated, the connection is obvious. Cf. also the relation between v. 26 and v. 27.”

And why has the Father entrusted all judgement to the Son? (v23)

So that all people may honour the Son as they honour the Father.

How does this relate to what we saw in v19-20?

There we saw that, by the Father’s revelation and the Son’s obedience, there is a unity of purpose and understanding between the Father and the Son. Now, here, we see a unity of honour as well. As the Father is to be honoured, so too is the Son to be honoured, in like measure and like manner.

And what about those people who fail to honour him?

They also fail to honour the Father, because the Father sent him.

And so, he sums up this little section in v24. What does he say?

He says that the one who hears and believes in his word will receive life, and not walk in judgement.

How does this connect to what is said above?

Jesus, the Son, who obeys his Father so closely that his very obedience constitutes revelation, has the authority to speak words of life. He is sent by God, and speaks to people. Those who believe will receive life.

It’s important to notice that those who believe have received this life in a real way now (cf Colossians 1:13). The life is available to us in a very real way now.

25-30: The Son and Judgement

Look at what Jesus says in v25. Look first at the time part of the sentence. What does Jesus say about time?

He says that the hour is coming and is now here.

What do you think this means?

It means that although the resurrection of which he’s speaking comes will come in a fuller way later, nevetheless it is here now in a real way.

And what will happen, and is happening?

The dead will hear the voice of Jesus and those who hear it will live.

What does this suggest about the voice of Jesus?

Look at Isaiah 55:3. Who is speaking in this case?

It’s God. There is only one voice in the whole universe that can bring life to people, and that’s the voice of God.

What does Jesus say in v26? Notice the first word.

The first word is For. This is always an important word when you’re reading the Bible because you know that whatever comes next is going to be an explanation of everything that has come before.

So what is the rest of what he says?

He says that just as the Father has life within himself, so the Son does as well.

And how do you think this explains what has come before?

Well, what Jesus is saying is just as the Father has life in himself, and has always existed, so the Son has too (think of John 1:1). And it is because of the fact that he shares in, and receives, this “life-in-himself” from the Father that the Son is able, firstly to judge, and secondly to speak life to people.

v27 tells us another reason why Jesus is given authority to judge. Why is this?

Because he is the Son of Man.

Who is the Son of Man?

The title Son of Man is a complex one in scripture. At times it simply means human. Throughout the book of Ezekiel God calls Ezekiel the Son of man, which refers to his humanity. But there is another biblical use, from Daniel 7:13-14. Here we see that the Son of Man is an exalted figure, a powerful figure who is given authority by God to rule over an everlasting kingdom. More than this, he is also worshipped by people, and the Ancient of Days allows this to happen. Clearly, then, this Son of Man is a divine figure. I think that both are in play. Jesus is able to judge and grant life because he is the divine Son of Man, but he is also uniquely equipped to judge because he has become human, and by doing that is able to understand humanity uniquely.

Now look at vv28-29. What does Jesus say they shouldn’t be surprised to see?

A day when people are raised from their graves and come to be judged by him based on their works.

What do you think this is referring to? (cf Daniel 12:1-2)

The resurrection at the end of time.

And what differentiates people at that resurrection?

Whether they did good or bad.

And what do you think it means to do good?

In this case, and in the case of John’s gospel, to do good works is to trust Jesus.

DA Carson again: “In the context of the Fourth Gospel, ‘those who have done good’ (or better, ‘good things’) are those who have come to the light so that it may be plainly seen that what they have done they have done through God (cf. 3:21). Conversely, ‘those who have done evil [things]’ ‘loved darkness instead of light because their deeds were evil’ (3:19). John is not juxtaposing salvation by works with salvation by faith: he will shortly insist, ‘The work of God is this: to believe in the one he has sent’ (6:29).”

And, looking at v30, why can people trust Jesus’ judgement?

Because it comes from the Father.

So, in this section we’ve seen that Jesus shares all the work he does with his Father, and that in sharing this work with his Father, what he shares in particular is the role of judging and giving life, both now and in the age to come.

31-47: Witnesses to Jesus

In this section Jesus speaks about those who bear witness to him. In particular there are five witnesses

The Father

The Baptist

His Works

Scripture

Moses

Look at v31. What does Jesus say about his witness?

That if he testifies about himself, his testimony is not true. This is the kind of thing you would see in the OT law all the time.

But does he testify about himself?

No. Another testifies about him.

And who do you think this is? Look again at vv19-20.

It is the Father.

But before we get there, about whom does he start talking in v33?

John the Baptist.

And what does he say about him?

He says that what John said was true, and he calls him a light who shone, and whom they accepted, if only briefly.

But is this the testimony that Jesus is after?

No, he doesn’t accept the testimony of people.

But why does he mention this?

So that his hearers might be saved. If they believe what John said about Jesus, and so believe in Jesus, then they will come to life.

Now look to v36. Where does Jesus get his testimony?

From the works that his Father has given to him.

What do you think Jesus means by works?

He is talking about the things that he does, his ministry, preaching, teaching, all finally leading to his redemption won at the cross.

Now look at v37-38. Who testifies to Jesus?

The Father. This is clear. How he testifies to him isn’t so clear.

Carson: “It might be better to take these words as a general reference to all of the Father’s revealing work (cf. Lightfoot, pp. 146–147)—in antecedent redemptive event, in Scripture, in peculiar attestation of Jesus (as at the baptism), in the life of those who come to recognize who Jesus is.”

But can the Jews accept this testimony?

No. They aren’t in a place to accept it. They have never seen God nor heard his voice, so they don’t trust him.

The Gospel according to John b. The Witnesses concerning Jesus (5:31–47)

Since Jesus is the very word of God (1:1), and the Jews have no time for him, it follows that they share neither in the experience of nor the blessings upon Joshua and the psalmist.

Where do the Jews look to find life?

In the Scriptures.

And do the Scriptures contain life?

They do, in a way. They point to Jesus, and in finding Jesus one finds life. But the Jews can’t see Jesus in the Scriptures, so they can’t find life in them.

The Gospel according to John b. The Witnesses concerning Jesus (5:31–47)

Since Jesus is the very word of God (1:1), and the Jews have no time for him, it follows that they share neither in the experience of nor the blessings upon Joshua and the psalmist.

Jesus then says he doesn’t accept glory from people, essentially meaning that he chooses to please the Father over them, and meaning that their will and the Father’s will are at loggerheads.

Then in v43-44, Jesus contrasts himself with another person. What does that person do?

He comes to them in his own name, in contrast to Jesus, who comes in his Father’s name.

And what is the difference in treatment these two people get?

The first one is accepted by the Jews, but Jesus is rejected.

And who do you think Jesus might be talking about here?

People who claimed to be the Messiah, but weren’t.

And why, according to v44, are people so willing to accept these false Messiahs, but not the true one who comes from God?

Because they are unwilling to receive the glory from God, knowing that that means laying themselves down and following him. They would rather pursue a Messiah who didn’t challenge them, but fit their idea of what a Messiah should be.

And, crushingly, who is it who will judge these people?

Moses.

And why is this so crushing?

Because he is the one on whom their hopes are set.

Why will Moses judge them?

Because they didn’t understand him. Moses wrote about Jesus (Deuteronomy 18: 15). But the people still fail to see that.

And what is Jesus’ final question?

If you don’t believe Moses, how will you believe me?

What do you think this means?

These are people who said they follow Moses. If they don’t read him properly, how will they deal well with the words of Jesus, whom they have not trusted.

Application:

Well, that’s a theological duzi. Nevertheless, there are some points to draw.

The first is that we must look, not for people’s approval, but for God’s. The Jews wanted a Messiah to fit their standards, meet their needs. They wanted the glory that came from men. Jesus was content with the praise that comes from God. We should be as well.

It’s not practical in the sense of actionable, but we also need to look to Christ, and what he’s done for us. Look at who he is. Marvel at his greatness, and then fall in humble thanksgiving at the love it takes for that God to love and die for me. Then trust him, and bring others to trust him.

Maybe one other. Remember the context into which Jesus is speaking. He’s speaking to people who are openly hostile towards him. People who hate him and his message. Is he afraid? No. He speaks with courage. Let us do the same with out message, no matter how unpopular it be.

Carson, D. A. (1991). The Gospel according to John (p. 262). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans.

Carson, D. A. (1991). The Gospel according to John (p. 258). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans.

Carson, D. A. (1991). The Gospel according to John (p. 254). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans.

Carson, D. A. (1991). The Gospel according to John (p. 251). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans.