Joh 5:21-29 | RWP | e4.org | Quickeneth whom he will ( ους θελε ζωοποιε ). Present active indicative of ζωοποιεω (from ζωοποιος , making alive), common in Paul ( , etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain ( ) is not far ahead, followed by the message to the Baptist which speaks of this same power ( ; ), and the raising of Jairus' daughter ( , ). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.

‏ John 5:21-29

Quickeneth whom he will ( ους θελε ζωοποιε ). Present active indicative of ζωοποιεω (from ζωοποιος, making alive), common in Paul (1Co 15:45, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Lu 7:11-17) is not far ahead, followed by the message to the Baptist which speaks of this same power (Lu 7:22; Mt 11:5), and the raising of Jairus' daughter (Mt 9:18, 22-26). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.

He hath given all judgement unto the Son ( την κρισιν πασαν δεδωκεν τω υιω ). Perfect active indicative of διδωμ, state of completion (as in 3:35; 6:27, 29; 10:29, etc.). See this prerogative claimed for Christ already in 3:17. See the picture of Christ as Judge of men in Mt 25:31-46.

That all may honour the Son ( ινα παντες τιμωσιν τον υιον ). Purpose clause with ινα and present active subjunctive of τιμαω (may keep on honouring the Son).

He that honoureth not the Son ( ο μη τιμων τον υιον ). Articular present active participle of τιμαω with negative μη. Jesus claims here the same right to worship from men that the Father has. Dishonouring Jesus is dishonouring the Father who sent him (8:49; 12:26; 15:23; 1Jo 2:23). See also Lu 10:16. There is small comfort here for those who praise Jesus as teacher and yet deny his claims to worship. The Gospel of John carries this high place for Christ throughout, but so do the other Gospels (even Q, the Logia of Jesus) and the rest of the New Testament.

Hath eternal life ( εχε ζωην αιωνιον ). Has now this spiritual life which is endless. See 3:36. In verses 24, 25 Jesus speaks of spiritual life and spiritual death. In this passage (21-29) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In Re 20:14 we have the phrase "the second death" with which language compare Re 20:4-6.

But hath passed out of death into life ( αλλα μεταβεβηκεν εκ του θανατου εις την ζωην ). Perfect active indicative of μεταβαινω, to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgement ( κρισις ).

And now is ( κα νυν εστιν ). See 4:23 for this phrase. Not the future resurrection in verse 28, but the spiritual resurrection here and now.

The dead ( ο νεκρο ). The spiritually dead, dead in trespasses and sins (Eph 2:1, 5; 5:14).

Shall hear the voice of the Son of God ( ακουσουσιν της φωνης του υιου του θεου ). Note three genitives ( φωνης after ακουσουσιν, υιου with φωνης, θεου with υιου ). Note three articles (correlation of the article) and that Jesus here calls himself "the Son of God" as in 10:36; 11:4.

Shall live ( ζησουσιν ). Future active indicative, shall come to life spiritually.

In himself ( εν εαυτω ). The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (1:3). For "gave" ( εδωκεν, timeless aorist active indicative) see also 3:35; 17:2, 24. The particles "as" ( ωσπερ ) and "so" ( ουτως ) mark here the fact, not the degree (Westcott).

Because he is the Son of man ( οτ υιος ανθρωπου εστιν ). Rather, "because he is a son of man" (note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses υιος ανθρωπου in the same sense as ο υιος του ανθρωπου (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. So in Re 1:13; 4:14 υιον ανθρωπου means "a son of man."

In the tombs ( εν τοις μνημειοις ). Ταφος (grave) presents the notion of burial ( θαπτω, to bury) as in Mt 23:27, μνημειον (from μναομα, μιμνησκω, to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgement, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out ( εκπορευσοντα, future middle indicative of εκπορευομα ). A general judgement and a general bodily resurrection we have here for both good and bad as in Mt 25:46; Ac 24:15; 2Co 5:10 and as often implied in the words of Jesus (Mt 5:29f.; 10:28; Lu 11:32). In Joh 6:39 Jesus asserts that he will raise up the righteous.

Unto the resurrection of life ( εις αναστασιν ζωης ). Αναστασις is an old word (Aeschylus) from ανιστημ, to raise up, to arise. This combination occurs nowhere else in the N.T. nor does "the resurrection of judgement" ( εις αναστασιν κρισεως ), but in Lu 14:14 there is the similar phrase "in the resurrection of the just" ( εν τη αναστασε των δικαιων ). Only there note both articles. Here without the articles it can mean "to a resurrection of life" and "to a resurrection of judgement," though the result is practically the same. There are two resurrections as to result, one to life, one to judgement. See both in Da 12:2.