Joh 5:24-29 | Barnes | STEP | 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, . 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 . 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, . 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, . 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 . 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, . Comp. . 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 ( ); and as he has always existed, and is the source of all life , he is called the eternal life, . (v) "passed from death"

John 5:24-29

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 Verse 25. The hour. The time.

Is coming. Under the preaching of the gospel, as well as in the resurrection of the dead.

Now is. It is now taking place. Sinners were converted under his ministry and brought to spiritual life.

The dead. Either the dead in sins, or those that are in their graves. The words of the Saviour will apply to either. Language, in the Scriptures, is often so used as to describe two similar events. Thus the destruction of Jerusalem and the end of the world are described by Jesus in the same language, Matthew 24 and 25. The return of the Jews from Babylon, and the coming of the Messiah, and the spread of his gospel, are described in the same language by Isaiah, Isaiah 40-41. Comp. Is 7:14. The renewal of the heart, and the raising of the dead at the judgment, are here also described in similar language, because they so far resemble each other that the same language will apply to both.

The voice of the Son of God. The voice is that by which we give command. Jesus raised up the dead by his command, or by his authority. When he did it he spoke, or, commanded it to be done. Mk 5:41, "He took the damsel by the hand, and said, `Talitha cumi.'" Lk 7:14: "And he came and touched the bier, and said, `Young man, I say unto thee, Arise.'" Jn 11:43: "He cried with a loud voice, `Lazarus, come forth.'" So it is by his command that those who are dead in sins are quickened or made alive, Jn 5:21. And so at the day of judgment the dead will be raised by his command or voice, though there is no reason to think that his voice will be audibly heard, Jn 5:28.

Shall live. Shall be restored to life.

(w) "the dead shall hear" Jn 5:28, Eph 2:1. Verse 26. As the Father hath life. God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Acts 14:15: "We preach unto you that ye should turn from these vanities (idols) unto the living God," Josh 3:10, 1Sam 17:26; Jer 10:10. See also Isa 40:18-31.

In himself. This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Gen 2:7: God "breathed into his nostrils the breath of life, and man became a living soul"--that is, a living being. All other creatures derive their life from him. Ps 104:29, 30: "Thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust." But God is underived. He always existed as he is. Ps 90:2 "From everlasting to everlasting thou art God." He is unchangeably the same, Jas 1:17. It cannot be said that he is self-existent, because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for life. Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has in himself infinite sources of happiness, and no other being, no change in his universe can destroy that happiness.

So. In a manner like his. It corresponds to the first "as," implying that one is the same as the other; life in the one is the same, and possessed in the same manner, as in the other.

Hath he given. This shows that the power or authority here spoken of was given or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as Mediator. It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have given him this power prove that he was inferior in his nature or that his existence was derived. For,

1st. It has reference merely to office. As Mediator, he may be said to have been appointed by the Father.

2nd. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully able to do. So the Son, as Mediator, is subject to the Father; yet this proves nothing about his nature.

To have life. That is, the right or authority of imparting life to others, whether dead in their graves or in their sins.

In himself. There is much that is remarkable in this expression. It is IN him as it is IN God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ (Acts 3:6, 4:30, 16:18); but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mk 5:41, Lk 7:14, Jn 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation--equal in omnipotence to the Father, and the power of searching all hearts--equal in omniscience to God.

(x) "life in himself" 1Cor 15:45 Verse 27. Hath given him authority. Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father, Acts 17:31. The word authority here (commonly rendered power) implies all that is necessary to execute judgment--all the physical power to raise the dead, and to investigate the actions and thoughts of the life; and all the moral right or authority to sit in judgment on the creatures of God, and to pronounce their doom.

To execute judgment. To do judgment--that is, to judge. He has appointment to do justice; to see that the universe suffers no wrong, either by the escape of the guilty or by the punishment of the innocent.

Because he is the Son of man. The phrase Son of man here seems to be used in the sense of "because he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union with man and his interest in man. Mt 8:19,20. It is to be remarked here that the word son has not the article before it in the original: "Because he is a Son of man"--that is, because he is a man. It would seem from this that there is a propriety that one in our nature should judge us. What this propriety is we do not certainly know. It may be,

1st. Because one who has experienced our infirmities, and who possesses our nature, may be supposed by those who are judged to be better qualified than one in a different nature.

2nd. Because he is to decide between man and God, and it is proper that our feelings, and nature, and views should be represented in the judge, as well as those of God.

3rd. Because Jesus has all the feelings of compassion we could ask--all the benevolence we could desire in a judge; because he has shown his disposition to defend us by giving his life, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being. Some have supposed that the expression Son of man here means the same as Messiah Dan 7:13,14, and that the meaning is that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: "Marvel not because I am a man, or because this great work is committed to a man apparently in humble life. You shall see greater things than these." Thus the Syriac version reads it, and Chrysostom, Theophylact, and some others among the fathers.

(y) "authority" Jn 5:22 Verse 28. Marvel not. Do not wonder or be astonished at this.

The hour is coming. The time is approaching or will be.

All that are in the graves. All the dead, of every age and nation. They are described as in the graves. Though many have turned to their native dust and perished from human view, yet God sees them, and can regather their remains and raise them up to life. The phrase all that are in the graves does not prove that the same particles of matter will be raised up, but it is equivalent to saying all the dead. 1Cor 15:35-38.

Shall hear his voice. He will restore them to life, and command them to appear before him. This is a most sublime description, and this will be a wonderful display of almighty power. None but God can see all the dead, none but he could remould their frames, and none else could command them to return to life. Verse 29. Shall come forth. Shall come out of their graves. This was the language which he used when he raised up Lazarus, Jn 11:43,4.

They that have done good. That is, they who are righteous, or they who have by their good works shown that they were the friends of Christ. See Mt 25:34-36.

Resurrection of life. Religion is often called life, and everlasting life. Jn 5:24. In the resurrection the righteous will be raised up to the full enjoyment and perpetual security of that life. It is also called the resurrection of life, because there shall be no more death, Rev 21:4. The enjoyment of God himself and of his works; of the society of the angels and of the redeemed; freedom from sickness, and sin, and dying, will constitute the life of the just in the resurrection. The resurrection is also called the resurrection of the just (Lk 14:14), and the first resurrection, Rev 20:5,6.

The resurrection of damnation. The word damnation means the sentence passed on one by a judge--judgment or condemnation. The word, as we use it, applies only to the judgment pronounced by God on the wicked; but this is not its meaning always in the Bible. Here it has, however, that meaning. Those who have done evil will be raised up to be condemned or damned. This will be the object in raising them up--this the sole design. It is elsewhere said that they shall then be condemned to everlasting punishment (Mt 25:46), and that they shall be punished with everlasting destruction (2Thes 1:8,9); and it is said of the unjust that they are reserved unto the day of judgment to be punished, 2Pet 2:9. That this refers to the future judgment--to the resurrection then, and not to anything that takes place in this life-- is clear from the following considerations:

1st. Jesus had just spoken of what would be done in this life--of the power of the gospel, Jn 5:25. He adds here that something still more wonderful--something beyond this--would take place. All that are in the graves shall hear his voice.

2nd. He speaks of those who are in their graves, evidently referring to the dead. Sinners are sometimes said to be dead in sin. This is applied in the Scriptures only to those who are deceased.

3rd. The language used here of the righteous cannot be applied to anything in this life. When God converts men, it is not because they have been good.

4th. Nor is the language employed of the evil applicable to anything here. In what condition among men can it be said, with any appearance of sense, that they are brought forth from their graves to the resurrection of damnation? The doctrine of those Universalists who hold that all men will be saved immediately at death, therefore, cannot be true. This passage proves that at the day of judgment the wicked will be condemned. Let it be added that if then condemned they will be lost for ever. Thus (Mt 25:46) it is said to be everlasting punishment; 2Thes 1:8,9, it is called everlasting destruction. There is no account of redemption in hell--no Saviour, no Holy Spirit, no offer of mercy there.