Joh 5:21, 24, Eph 2:1 | Barnes | STEP | Verse 21. As the Father raiseth up the dead . God has power to raise the dead. By his power it had been done in at least two instances--by the prophet Elijah, in the case of the son of the widow of Sarepta ( ), and by the prophet Elisha, in the case of the Shunamite's son, . The Jews did not doubt that God had power to raise the dead. Jesus here expressly affirms it, and says he has the same power. Quickeneth them . Gives them life . This is the sense of the 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 trespasses and sins. The former he did in the case of Lazarus and the widow's son at Nain, ; . The latter he did in the case of all 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 power to renew them, and the renewing of the heart is as much the result of his will as the raising of the dead. (s) "the Son quickeneth"

John 5:21

Verse 21. As the Father raiseth up the dead. God has power to raise the dead. By his power it had been done in at least two instances--by the prophet Elijah, in the case of the son of the widow of Sarepta (1Kgs 17:22), and by the prophet Elisha, in the case of the Shunamite's son, 2Kgs 4:32-35. The Jews did not doubt that God had power to raise the dead. Jesus here expressly affirms it, and says he has the same power.

Quickeneth them. Gives them life. This is the sense of the 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 trespasses and sins. The former he did in the case of Lazarus and the widow's son at Nain, Jn 11:43,44; Lk 7:14,15. The latter he did in the case of all 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 power to renew them, and the renewing of the heart is as much the result of his will as the raising of the dead.

(s) "the Son quickeneth" Lk 8:54, Jn 11:25, 17:2

John 5:24

Verse 24. He that heareth my word. To hear, in this place, evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer it to make its proper impression on the mind; to obey. The word hear is often used in this sense, Mt 11:15, Jn 8:47, Acts 3:23. Many persons outwardly hear the gospel who neither understand nor obey it.

My word. My doctrine, my teaching. All that Jesus taught about himself, as well as about the Father.

On him that sent me. On the Father, who, in the plan of redemption, is represented as sending his Son to save men. See Jn 3:17. Faith in God, who sent his Son, is here represented as being connected with everlasting life; but there can be no faith in him who sent his Son, without faith also in him who is sent. The belief of one of the true doctrines of religion is connected with, and will lead to, the belief of all.

Hath everlasting life. The state of man by nature is represented as death in sin, Eph 2:1. Religion is the opposite of this, or is life. The dead regard not anything. They are unaffected by the cares, pleasures, amusements of the world. They hear neither the voice of merriment nor the tread of the living over their graves. So with sinners. They are unmoved with the things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatenings. But religion is life. The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings here and hereafter, are one and the same. The happiness of heaven is living unto God--being sensible of his presence, and glory, and power--and rejoicing in that. There shall be no more death there, Rev 21:4. This life, or this religion, whether on earth or in heaven, is the same--the same joys extended and expanded for ever. Hence, when a man is converted, it is said that he has everlasting life; not merely shall have, but is already in possession of that life or happiness which shall be everlasting. It is life begun, expanded, ripening for the skies. He has already entered on his inheritance--that inheritance which is everlasting.

Shall not come into condemnation. He was by nature under condemnation. See Jn 3:18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God, and there is no one that can pluck them out of his hand, Jn 10:28. Comp. Rev 8:1.

But is passed from death unto life. Has passed over from a state of spiritual death to the life of the Christian. The word translated is passed would be better expressed by has passed. It implies that he has done it voluntarily; that none compelled him; and that the passage is made unto everlasting life. Because Christ is the author of this life in the soul, he is called the life (Jn 1:4); and as he has always existed, and is the source of all life, he is called the eternal life, 1Jn 5:20.

(v) "passed from death" 1Jn 3:14

Ephesians 2:1

Introduction to Ephesians Chapter 2

ANALYSIS OF THE CHAPTER

THIS chapter is closely connected in sense with the preceding, and should not have been separated from it. The great object is to illustrate the subject which was commenced in the previous chapter, (Eph 1:19)--the greatness of the POWER of God, evinced in the salvation of his people. The great manifestation of his power had been in raising up the Lord Jesus from the dead. That had been connected with and followed by their resurrection from the death of sin; and the one had involved the exercise of a power similar to the other. In the illustration of this main idea, the apostle observes (Eph 2:1) that God had quickened those who had been dead in trespasses and sins, and proceeds (Eph 2:2,3) to show the condition which they were before their conversion. He then observes Eph 2:4-7 that God, of his infinite mercy, when they were dead in sin, had quickened them together with Christ, and had raised them up to sit with him in heavenly places. He then states that this was not by human power, but was the work of Divine power, and that they were the workmanship of God, Eph 2:8-10. The remainder of the chapter Eph 2:11-22 is occupied with a statement of the privileges resulting from the mercy of God in calling them into his kingdom. The apostle endeavours to impress their minds strongly with a sense of the mercy and love and power of God in thus calling them to himself. He reminds them of their former condition when Gentiles, as being without God, and that they were now brought nigh by the blood of Christ, Eph 2:11-13; he states that this had been done by one great Mediator, who came to break down the wall of partition between the Jews and Gentiles, and who had now made both one, Eph 2:14-18; and he compares them now to a temple raised for God, and to constitute the place of his dwelling on the earth, Eph 2:19-22. By all these considerations he endeavours to impress their minds with a sense of obligation, and to lead them to devote themselves to that God who had raised them from the dead, and had breathed into them the breath of immortal life.

Verse 1. And you hath he quickened. The words "hath he quickened," or made to live, are supplied, but not improperly, by our translators. The object of the apostle is to show the great power which God had evinced towards the people, Eph 1:19 and to show that this was put forth in connexion with the resurrection of the Lord Jesus, and his exaltation to the right hand of God in heaven. Rom 6:4, and "Rom 6:5-11. Comp. Col 2:12,13, 3:1. The words "hath he quickened" mean, hath he made alive, or made to live, Jn 5:21, Rom 4:17, 1Cor 15:36.

Who were dead in trespasses and sins. On the meaning of the word dead, Rom 5:12; Rom 6:2. It is affirmed here of those to whom Paul wrote at Ephesus, that before they were converted they were "dead in sins." There is not anywhere a more explicit proof of depravity than this, and no stronger language can be used. They were dead in relation to that to which they afterwards became alive---i. e., to holiness. Of course, this does not mean that they were in all respects dead. It does not mean that they had no animal life, or that they did not breathe, and walk, and act. Nor can it mean that they had no living intellect or mental powers, which would not have been true. Nor does it settle any question as to their ability or power while in that state. It simply affirms a fact--that in relation to real spiritual life they were, in consequence of sin, like a dead man in regard to the objects which are around him. A corpse is insensible. It sees not, and hears not, and feels not. The sound of music, and the voice of friendship and of alarm, do not arouse it. The rose and the lily breath forth their fragrance around it, but the corpse perceives it not. The world is busy and active around it, but it is unconscious of it all. It sees no beauty in the landscape; hears not the voice of a friend; looks not upon the glorious sun and stars; and is unaffected by the running stream and the rolling ocean. So with the sinner in regard to the spiritual and eternal world, he sees no beauty in religion; he hears not the call of God; he is unaffected by the dying love of the Saviour; and he has no interest in eternal realities. In all these he feels no more concern, and sees no more beauty, than a dead man does in the world around him. Such is, in fact, the condition of a sinful world. There is, indeed, life and energy and motion. There are vast plans and projects, and the world is intensely active. But, in regard to religion, all is dead. The sinner sees no beauty there; and no human power can arouse him to act for God, any more than human power can rouse the sleeping dead, or open the sightless eye-balls on the light of day. The same power is needed in the conversion of a sinner which is needed in raising the dead; and one and the other alike demonstrate the omnipotence of him who can do it.

(a) "hath he quickened" Jn 5:24, Col 2:13 (*) "quickened" "made alive"