João 5
R.C.H. Lenski · Citado em PreceptAustin
João 5
Lenski writes that "The brief reply in Jn 5:17 reads like a thesis, of which Jn 5:19–47 are the elaboration." (Borrow The interpretation of St. john's gospel) W E Vine adds "Christ’s Reply to His Persecutors With sublime dignity and calm the Lord, in response to their antagonism, begins to disclose His great prerogatives as the Son of God, His perfect oneness with the Father, the love of the Father for Him, the uninterrupted communion existing between them, and His entire and delighted submission to the Father’s will. He here makes no comment on the sabbath law, as on other occasions. He had something more important to deal with, and His testimony constitutes an essential feature of the fabric of this Gospel." (Bolding added) He answered them - Them refers to the Jewish leaders who have obviously caught up with Him in this passage (they were persecuting Him in the previous passage). Answered them implies they had said something to Him about His breaking their Sabbath laws by working, but their accusations and diatribe are not recorded. Their words are not important for the explanation Jesus now presents. Notice that Jesus makes no comment on the sabbath law (something He did do on other occasions). He sought to focus on "His great prerogatives as the Son of God, His perfect oneness with the Father, the love of the Father for Him, the uninterrupted communion existing between them, and His entire and delighted submission to the Father’s will." (Vine) Osborne has an interesting note on answered ("replied" in NLT) writing "This is the only place in John (with Jn 5:19) where “replied” (or “explained”) is in the middle voice, suggesting a legal setting in which one is giving a defense against charges (so Brown, Morris, Michaels, Whitacre). (See The Gospel of John scroll up and down for more text). Lenski has an interesting insight - The thesis of Jn 5:17 contains two points, and the discourse elaborates these: (1) regarding the person and the work of Jesus -- Jn 5:19–29 ("My Father is working until now"); (2) regarding the testimony He bore concerning Himself -- Jn 5:30–47 ("I Myself am working"). The double seal of verity, “Amen, amen,” is combined with the voice of authority, “I say to you.”(Borrow The Interpretation of St. John's Gospel) ESV Study Bible (borrow) - Jesus does not defend himself by getting into a rabbinic discussion on the nature of work. Rather, he claims He is working, just like God (John 5:17), and hence is, as the Synoptics teach, the Lord of the Sabbath (cf. Mt. 12:8+; Mk 2:28+; Lk 6:5+). The Father works on the Sabbath! My Father (pater) is (continually) working (ergazomai in present tense) until now, and I Myself am (continually) working (ergazomai) - NLT = "My Father is always working, and so am I." The first words in Greek ("ὁ πατήρ μου" = "the Father My") in Jesus' answer to the Jews would have been like a bomb going off in their mind (Note this is the first of 14 uses of "Father" which would leave no doubt about what He was trying to get across to these blind religionists!). First He breaks the Sabbath but now even worse (to them) He calls God His very own Father (pater). Working (ergazomai) is the "key word" in this passage and both uses are in the present tense, so that Jesus is saying that He and His Father are both continually working. In other words, the Father and the Son did not take a pause or call a "time out" on the Sabbath, a day on which His Father was working! Yes when God created the world He "rested" but this was specifically from His work of creation. He was still working, even sustaining and upholding His creation! Marvin
João 5
Lenski - Jesus asserts not only that He as the Son does what the Father does, all that and only that, but also that all He thus does, He does as if the Father Himself does it, for it is all and in every way the Father’s will and work. (Borrow The interpretation of St. john's gospel) NET NOTE - What works does the Son do likewise? The same that the Father does—and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well. Spurgeon's Exposition - Christ’s work runs parallel with that of the Father. The Father and the Son ever work in perfect harmony with one another. Amen (281) amen is a transliteration from the Hebrew word amen which in turn is from the Hebrew verb aman = to be firm, to believe, this word conveying the idea of certainty) Amen is transliterated into Latin and English and many other languages, so that it is practically a universal word. In fact amen has been called the best-known word in human speech. To say “Amen” confirms a statement by someone else. Renn notes that Amen "indicates the solemn affirmation of the divine will and purpose in about one-third of the nearly 150 occurrences of the term. The remaining uses of the term yield the adverbial meaning "truly." (Expository Dictionary of Bible Words) Surely acknowledges that which is valid and binding. The OT often used "amen" at the end of a sentence (truly, surely, certainly) to confirm the preceding words and invokes their fulfillment. Only the Lord Jesus uses amen (truly) at beginning of a sentence. His "Amen" guarantees the truth of His saying and affirms His authority. Note amen occurs after the doxologies which end each of first four books of the Psalms - Ps 41:13; Ps 72:19; Ps 89:52; Ps 106:48 end with an "amen". Adam
João 5
Lenski adds "Here Jesus uses φιλεῖν, the love of affection, whereas in Jn 3:35 he uses ἀγαπᾶν, the love of full comprehension and purpose. This does not imply that the former here denies the latter, which it does not do, but that the former harmonizes better with the relation of the two equal persons and their consequent affectionate intercourse." (Borrow The interpretation of St. john's gospel) Charles Swindoll - While Father and Son are distinct persons, Father and Son are equal and unified. As such, the Father and the Son cannot act in opposition to One Another. The Son is the perfect revelation of the Father here on earth in human form. Everything He does reflects the intentions and actions of the Father. Moreover, what the Father knows, the Son knows, because They are one being; therefore, they share the same mind. (Borrow Swindoll's Insights on John) GREATER WORKS WOULD FOLLOW And the Father (pater) will show (deiknuo) Him greater works (ergon) than these - Note the pattern is the Father shows the Son (again emphasizing their oneness) and the Son shows the Jews by doing the Father's work before their very eyes! Some say "seeing is believing," but sadly for most the Jews, especially the .leaders their seeing Jesus' works did not lead to believing in Him! THOUGHT- Don't say if I saw His miracles today I would believe! That is doubtful. You have something far better than His miracles. You have access to His Word in John's Gospel and that is what you must believe. Miracles by Jesus won't save anyone, but believing the words of Jesus will! To what works does the pronoun these refer? Since these describes more than one "work," Jesus was not just referring to the healing of the paralyzed man in John 5. John has recorded two other "works" -- (1) turning water into wine in Cana (Jn 2:1-11) and (2) healing the official’s son in Capernaum (Jn 4:46-54). Jesus' point is that the works He has already done (including healing the lame man on the Sabbath) were not done "of Himself" (Jn 5:19), but were things He saw His Father doing and thus they were works Jesus had done in union with His Father (Jn 5:19). What would greater works refer to in the immediate context? In Jn 5:20 Jesus gives life to those He wishes, which would include eternal life, surely the greatest of all works. Vine on greater works - He describes as greater works (i.e., than those of healing the sick). This is dealt with in the first part of the discourse (Jn 5:21-29), first as to spiritual resurrection (Jn 5:21-27), then as to the physical (Jn 5:28, 29). Michaels on greater works - Two later miracles explicitly qualify as “greater,” the gift of sight to a man born blind (see Jn 9:32), and the raising of a man four days dead (Jn 11:39). (Borrow The Gospel of John) Lenski on greater works - “Will show” implies that when the time comes, the Father will execute these works through Jesus, His Son. These greater works are the raising of the spiritually dead, the final raising of the bodily dead, and the last judgment. They are “greater” because they are fuller and loftier manifestations of the same power that displayed itself in the incidental miracles. (Borrow The Interpretation of St. John's Gospel) PURPOSE OF GREATER WORKS So that (hina - term of purpose [of greater works]) you will marvel (thaumazo in present tense) - The purpose of the greater works is that You Jews who sought to kill Jesus would be astonished and even dismayed! And if we let the context interpret the text, Jn 5:21, describes the greater work of resurrecting the dead and giving them life. Vincent on you will marvel - The you is emphatic (ὑμεῖς) and is addressed to those who questioned His authority, whose wonder would therefore be that of astonishment rather than of admiring faith, but might lead to faith. (John 5 Commentary) Lenski on marvel - In the case of the Jews and in the case of all unbelievers it will be empty marveling alone. They will not know what to make of these works, they will be astonished and finally overwhelmed by their progress and their power. (Borrow The Interpretation of St. John's Gospel) Osborne on the purpose of the greater works "is so they can “truly be astonished,” noting the many times the people marvel at the knowledge and power of God in Jesus (Jn 3:7; 4:27; 5:28; 7:15, 21). The surprise and wonder they feel are a step toward faith and are part of encountering God in Jesus. (See The Gospel of John - scroll up and down for more text) Will show (1166) deiknuo means to show and has the sense of (1) to draw attention to, to point out, to show, to make known, to exhibit something (by visual, auditory, gestural, or linguistic means) so that it can be apprehended by the senses, to cause to see (Mt 4:8, Lk 4:5, Mt 8:4) or (2) to show so as to prove something is true or to make clear by evidence or reasoning. Show in the sense of demonstrate or prove (as in Jas 3:13). To exhibit or present to the view of others. To explain the meaning or significance of something by demonstration. Deiknuo in John's Gospel - Jn. 2:18; Jn. 5:20; Jn. 10:32; Jn. 14:8; Jn. 14:9; Jn. 20:20 Marvel(2296) thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration or astonishment, be surprised by the unexpected (Gal 1:6), denoting incredulous surprise. Thaumazo describes the human response when confronted by divine revelation in some form (Mt 9.33). Thaumazo was a rhetorical device used in law courts and politics to attack things done by the opposition party. TDNT on Classic Greek uses - The group has first the sense of astonishment, whether critical or inquisitive, then admiration, with a nuance of awe or fear at what is unusual or mysterious, e.g., miracles or oracles in religion, also magical acts or media, and certain phenomena (prior to their explanation) in philosophy. Thaumazo in John's Gospel - Jn. 3:7; Jn. 4:27; Jn. 5:20; Jn. 5:28; Jn. 7:15; Jn. 7:21 John 5:21 "For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. BGT John 5:21 ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζῳοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζῳοποιεῖ. KJV John 5:21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. NET John 5:21 For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes. CSB John 5:21 And just as the Father raises the dead and gives them life, so the Son also gives life to anyone He wants to. ESV John 5:21 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. NIV John 5:21 For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it. NLT John 5:21 For just as the Father gives life to those he raises from the dead, so the Son gives life to anyone he wants. NRS John 5:21 Indeed, just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes. NJB John 5:21 Thus, as the Father raises the dead and gives them life, so the Son gives life to anyone he chooses; NAB John 5:21 For just as the Father raises the dead and gives life, so also does the Son give life to whomever he wishes. YLT John 5:21 'For, as the Father doth raise the dead, and doth make alive, so also the Son doth make alive whom he willeth; just as the Father: De 32:39 1Ki 17:21 2Ki 4:32-35 2Ki 5:7 Ac 26:8 Ro 4:17-19 even so: Jn 11:25,43,44 17:2 Lu 7:14,15 8:54,55 John 5 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 32:39+ (GOD GIVES LIFE - JESUS IS CLAIMING TO BE GOD) ‘See now that I, I am He, And there is no god besides Me; It is I who put to death and give life. I have wounded and it is I who heal, And there is no one who can deliver from My hand. 1 Samuel 2:6+ (GOD GIVES LIFE - JESUS IS CLAIMING TO BE GOD) “The LORD kills and makes alive; He brings down to Sheol and raises up. 2 Kings 5:7 (A KING OF ISRAEL ASKED NAAMAN) When the king of Israel read the letter, he tore his clothes and said, “Am I God, to kill and to make alive, that this man is sending word to me to cure a man of his leprosy? But consider now, and see how he is seeking a quarrel against me.” John 11:25; 43; 44+ Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies....43 When He had said these things, He cried out with a loud voice, “Lazarus, come forth.” 44 The man who had died came forth, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus *said to them, “Unbind him, and let him go.” John 17:1-2+ Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You, 2 even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. JESUS' POWER TO GIVE LIFE For (gar - Term of explanation) - What is Jesus explaining? Check the context. What has Jesus just declared? He has just described greater works and now describes the greatest work, giving of life! Only God can give life to a dead body. Osborne on this for - The other two gar (for) clauses that explain the unity of Father and Son provide two illustrations of the “work” they share (Jn 5:21-23)—namely, authority to give life and to judge. As stated above, the Father “shows” all things, and the Son “sees” them and then “does” them. Here the Father “gives life” via resurrection, and the Son “gives life to anyone he wants.” The raising of the dead was considered the special provenance of God (1 Sam 2:6; 2 Kgs 5:7), and later Judaism believed this power would not even be given to the Messiah (b. Ta’anit; The Eighteen Benedictions; cf. Köstenberger 2004:187). Elijah is the sole exception (1 Kgs 17:17-24) but only because God chose him to be such. Jesus transcends Elijah because He shares the divine power of life and gives it to “anyone he wants,” a reference to divine sovereignty over life. This gift is both spiritual life now and final resurrection. (See The Gospel of John - scroll up and down for more text) Just as the Father raises (egeiro in present tense) the dead (nekros) and gives them life (zoopoieo), even so the Son also gives life (zoopoieo) to whom He wishes (thelo) (ESV - "to whom He will") - Note the phrases just as and even so again emphasis the perfect unity between Father and Son. The Son "sees" what the Father does and does the same works! Raises the dead is not repeated again in the description of the work of Jesus but is implied by the repeat phrase gives life. Note the phrase to whom He wishes speaks of the authority of the Son. There is also an implication that not all will receive life but only those the Son wishes. Gives life (zoopoieo) in this context is not just physical life but is also (and more importantly) Jesus gives spiritual life. The reason they were dead is because the wages of sin is death (Ro 6:23). The reason they have life is because it is the gift of the Father and the Son to the one that believes on Him. To whom He wishes (or wills) reflects the Father's will because the will of the Son is identical to the will of the Father (Jn 5:30). Note also that the phrase to whom He wishes was exemplified by Jesus choosing to physically heal one man out of a crowd of sick, disabled people, so that this description would also be an allusion to the elect of God (not a popular subject to discuss!). A T Robertson on gives life (zoopoieo) to whom He wishes (thelo) - 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 (Luke 7:11-17+) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke 7:22+; Matthew 11:5+), and the raising of Jairus' daughter (Matthew 9:18, 22-26+). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul. (Word Pictures of the New Testament) Raises (1453) egeiro was used literally to refer to arousing or awaking someone from sleep (Mt 8:25). Egeiro was used literally also to raise up or lift up a person either sitting or lying down. Figuratively egeiro was used to "raise up" a person from illness, thus restoring them to health. Figuratively as used here in Romans 4:24, egeiro is used to describe the bringing back of Jesus from the dead and thus raising Him or causing Him to rise. The idea of wake up from death conveyed by egeiro because sleep was used as metaphor of death for believers (there is however no "soul sleep"). Figuratively to rouse to a state of watchfulness or readiness (Eph 5:14). Egeiro in John's Gospel - Jn. 2:19; Jn. 2:20; Jn. 2:22; Jn. 5:8; Jn. 5:21; Jn. 7:52; Jn. 11:29; Jn. 12:1; Jn. 12:9; Jn. 12:17; Jn. 13:4; Jn. 14:31; Jn. 21:14; Dead (3498)(nekros) means dead as one who has breathed his last. A dead person, dead body, corpse (Mt 23:27 Rev 20:13 Dt 28:26 Jer 7:33) Frequently used of the spiritual condition of unsaved men (Mt 8:22 Jn 5:25 Ep 2:1,5 5:14 Php 3:11 Col 2:13 Lu 15:24) Spiritual condition of believers in regard to sin (Ro 6:11). Nekros is John's Gospel - Jn. 2:22; Jn. 5:21; Jn. 5:25; Jn. 12:1; Jn. 12:9; Jn. 12:17; Jn. 20:9; Jn. 21:14; Gives life (2227) zoopoieo from zoos = alive + poieo = to make) means to revitalize, make alive, give life, quicken, vivify, reanimate, restore to life. Most of the NT uses refer to God's ability to give life to men, either by resurrecting them from physical death or by regenerating them from spiritual death. In 1Co 15:36 Paul uses zoopoieo figuratively to picture the sprouting of a seed in his defense of the doctrine of the resurrection. Zoopoieo - 11x in 10v - come to life(1), give life(1), gives...life(1), gives life(4), impart life(1), life-giving(1), made alive(2). Jn. 5:21; Jn. 6:63; Rom. 4:17; Rom. 8:11; 1 Co. 15:22; 1 Co. 15:36; 1 Co. 15:45; 2 Co. 3:6; Gal. 3:21; 1 Pet. 3:18 John 5:22 "For not even the Father judges anyone, but He has given all judgment to the Son, BGT John 5:22 οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ υἱῷ, KJV John 5:22 For the Father judgeth no man, but hath committed all judgment unto the Son: NET John 5:22 Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son, CSB John 5:22 The Father, in fact, judges no one but has given all judgment to the Son, ESV John 5:22 The Father judges no one, but has given all judgment to the Son, NIV John 5:22 Moreover, the Father judges no one, but has entrusted all judgment to the Son, NLT John 5:22 In addition, the Father judges no one. Instead, he has given the Son absolute authority to judge, NRS John 5:22 The Father judges no one but has given all judgment to the Son, NJB John 5:22 for the Father judges no one; he has entrusted all judgement to the Son, NAB John 5:22 Nor does the Father judge anyone, but he has given all judgment to his Son, YLT John 5:22 for neither doth the Father judge any one, but all the judgment He hath given to the Son, Jn 5:27 Jn 3:35 Jn 17:2 Ps 9:7,8 50:3-6 96:13 98:9 Ec 11:9 12:14 Mt 11:27 Mt 16:27 25:31-46 28:18 Ac 10:42 17:31 Ro 2:16 Ro 14:10-12 2Co 5:10 2Th 1:7-10 2Ti 4:1 1Pe 4:5 Rev 20:11-12 John 5 Resources - Multiple Sermons and Commentaries Related Passages: John 5:27+ and He gave Him authority to execute judgment (BOTH AT THE BEMA, THE GREAT WHITE THRONE), because He is the Son of Man. John 3:35+ “The Father loves the Son and has given all things (INCLUDING JUDGMENT) into His hand. Acts 10:42+ “And He ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead. Acts 17:31+ because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.” Romans 2:16+ on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus. 2 Timothy 4:1+ I solemnly charge you in the presence of God and of Christ Jesus, Who is to judge the living and the dead, and by His appearing and His kingdom: 2 Corinthians 5:10+ (BEMA SEAT - ONLY BELIEVERS STAND HERE; SIN HAS BEEN JUDGED; THIS IS FOR REWARDS) For we must all appear before the judgment seat (bema) of Christ, so that (TERM OF PURPOSE) each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad (NOT SIN, JUST NOT ABIDING IN VINE - Jn 15:5). JESUS THE JUDGE OF ALL MANKIND For (gar - Term of explanation) - What is Jesus explaining? What has Jesus just stated is under the authority of the Son? To give life to whom He wishes. Jesus now explains how that life will be given. As explained above this is the fourth term of explanation in which Jesus justifies His right to declare equality with God back in John 5:17. Osborne on this last for (gar) - The final gar clause in Jn 5:22 (“In addition,” nlt) goes beyond the idea of Jn 5:21, that Jesus has God’s power in giving life. Here, Jesus makes the surprising statement, “The Father judges no one” but instead “has given the Son absolute authority to judge.” Throughout the Old Testament and in Judaism, Yahweh Alone is the final Judge. Jesus is saying that the power of life and judgment has now been passed to Him, the Son (cf. the note on Jn 3:17 regarding the possible contradiction with that verse)..(The Father) has shared that authority with Jesus, Who became the earthly Judge of all in His ministry and who will share in the final judgment. The purpose of this is that the Son may have the same “honor” (timaō) as the Father. While the Son is dependent on the Father (Jn 5:19-20), He is also equal to the Father in authority over life and judgment (Jn 5:21-22); they have equal honor and glory. To honor the Father is to honor the Son; to refuse the Son is to refuse the Father. This becomes a major facet of Jesus’ teaching in John: one cannot believe or honor God without believing in and honoring Jesus (Jn 5:38, 43-44; 7:16-17; 8:19, 28, 42, 47; 10:38; 14:1), and the Son is the only path to God (Jn 14:6). As Carson brings out (1991:255), there is a salvation-historical progression here. Abraham, Moses, and David honored God with their lives, but now the final stage in the history of redemption has arrived. To try to honor God while rejecting his Son (as many Jews did at that time) is now a logical impossibility. The Messiah has come; He is the focus of the divine plan, the only One worthy of worship. (See The Gospel of John - scroll up and down for more text) (Bolding added) Not (absolutely not) even the Father judges (krino) anyone, but (clear term of contrast) He has given (assigned, entrusted, handed over) all judgment to the Son - Notice that although the Father does not judge, He is still the One Who has authority but He has given (perfect tense signifies He has given in past and this endures forever) it to His Son. What is the judgment for? In context of Jn 5:21 it is to determine who receives (eternal) life and who does not receive (eternal) life from the Son. All judgment is all inclusive (all without exception), so every judgment, whether it is the judgment of believers (Bema seat), the so-called judgment of the sheep and the goats (Mt 25:31-46) or the judgment of non-believers (Great White Throne Judgment - Rev 20:11-15+) is now and in the future under the authority of the Son. Paul reiterates this truth in his closing charge to Timothy declaring "I solemnly charge you in the presence of God and of Christ Jesus, Who is to judge the living (BELIEVERS) and the dead (NON-BELIEVERS - Eph 2:1+), and by His appearing and His kingdom." (2Ti 4:1+, cf 1Pe 4:5+) (See the other passages above that teach all judgment will be through the Son of God). Related Resources: All from gotquestions.org What are all the different judgments in the Bible? What does it mean that judgment begins at the house of God? What is the Judgment Seat of Christ / Bema Seat of Christ? What happens at the final judgment? What does the Bible say about when God will judge us? John 5:23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. BGT John 5:23 ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν. KJV John 5:23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. NET John 5:23 so that all people will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him. CSB John 5:23 so that all people will honor the Son just as they honor the Father. Anyone who does not honor the Son does not honor the Father who sent Him. ESV John 5:23 that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. NIV John 5:23 that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him. NLT John 5:23 so that everyone will honor the Son, just as they honor the Father. Anyone who does not honor the Son is certainly not honoring the Father who sent him. NRS John 5:23 so that all may honor the Son just as they honor the Father. Anyone who does not honor the Son does not honor the Father who sent him. NJB John 5:23 so that all may honour the Son as they honour the Father. Whoever refuses honour to the Son refuses honour to the Father who sent him. NAB John 5:23 so that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. YLT John 5:23 that all may honour the Son according as they honour the Father; he who is not honouring the Son, doth not honour the Father who sent him. all men: Jn 14:1 Ps 146:3-5 Jer 17:5-7 Mt 12:21 Ro 15:12 2Co 1:9 Eph 1:12,13 2Ti 1:12 *marg: Ps 2:12 Isa 42:8 43:10 44:6 Mt 28:19 Ro 1:7 1Co 1:3 2Co 13:14 1Th 3:11-13 2Th 2:16,17 Heb 1:6 2Pe 3:18 Rev 5:8-14 Mt 10:37 22:37,38 1Co 16:22 Eph 6:24 Lu 12:8,9 Ro 6:22 14:7-9 1Co 6:19 10:31 2Co 5:14,19 Tit 2:14 Isa 43:11 45:15,21 Zec 9:9 Tit 2:13 3:4-6 2Pe 1:1 He that: Jn 15:23,24 16:14 17:10 Mt 11:27 Ro 8:9 1Jn 2:23 2Jn 1:9 John 5 Resources - Multiple Sermons and Commentaries Related Passages: John 15:23 “He who hates Me hates My Father also. 1 John 2:22 Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. 1 John 2:23 Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also. Luke 10:16 “The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me.” HONOR THE SON! DO IT TODAY! So that (hina) is a term of purpose or result. This verse gives the purpose for the Father giving all judgment to the Son (Jn 5:22). As an aside, did you see the keyword in this verse? Honor. All will honor (timao - present tense) the Son even as they honor (timao - present tense) the Father (pater) - Here is the purpose of giving all judgment to the Son. It is that all people (both believers and unbelievers) will honor the Son. This verse shows the unity of the Father and the Son. Notice that will honor is a prophecy that Paul explains will be fulfilled in the future writing " For this reason (WHAT REASON? SEE Php 2:8) also, God highly exalted Him, and bestowed on Him the Name which is above every name, so that (hina - term of purpose or result) at the Name of Jesus EVERY KNEE (BELIEVERS AND NON-BELIEVERS!) WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father." (Philippians 2:9-11+) Willingly or unwillingly all will honor the Son! THOUGHT - Dear reader, have you honored the Son by believing in the Son? If you have you, you have honored His Father and you will willingly bow to Him and confess Him as Lord, now and forever. Amen. Acts 16:31+ says "Believe in the Lord Jesus, and you will be saved." He who does not honor (timao - present tense) the Son does not honor (timao - present tense) the Father Who sent Him - To dishonor (or reject) the Son is to dishonor (or reject) the Father! Thus Jesus turned the tables on the Jews because to refuse to honor Him (the Son) while claiming to honor God the Father was self-deception and what one might even say is a form of blasphemy (the very thing the Jews accused Jesus of!). Jesus affirmed that the only way anyone can honor the Father is by honoring the Son! You might ask, how can one honor the Son today? Jesus will explain that in the next verse. THOUGHT- To honor is to manifest an attitude of love, respect, and disposition of one's heart which in the context of the child/parent relationship yields the fruit of obedience. Would your thoughts, words and actions this past week show that you honor the Son and the Father? Jesus makes an astounding claim, D. A. Carson explaining that "In a theistic universe, such a statement belongs to one who is Himself to be addressed as God (cf. Jn 20:28), or to stark insanity. The one who utters such things is to be dismissed with pity or scorn, or worshipped as Lord. If with much current scholarship we retreat to seeing in such material less the claims of the Son than the beliefs and witness of the Evangelist and his church, the same options confront us. Either John is supremely deluded and must be dismissed as a fool, or his witness is true and Jesus is to be ascribed the honours due God alone. There is no rational middle ground. (Borrow The Gospel according to John 255). (Bolding added) Mattoon - If you don't honor the Son, you don't honor the Father. Those who claim to worship God, yet deny Jesus Christ, have neither the Son nor the Father. (Treasures from John.) A T Robertson on does not honor the Son - Dishonouring Jesus is dishonouring the Father who sent him (John 8:49; John 12:26; John 15:23; 1 John 2:23). See also Luke 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. (Word Pictures of the New Testament) J C
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Lenski says that "here Jesus accepts the common rule concerning testimony in a man’s own behalf. He says in substance, “I do not ask you to take my word alone concerning who I really am.” (Borrow The interpretation of St. john's gospel) John MacArthur's explanation is similar to the preceding commentators but slightly different - He did not mean to imply that His self-witness is unreliable (cf. Jn 8:14). His point was that His Jewish opponents claimed His own self-testimony was not sufficient. The issue was not whether that testimony was true in itself, but whether His opponents would believe Him. So He offered more testimony as evidence. (John 1-11 MacArthur New Testament Commentary) Charles Swindoll - The testimony of a defendant is not considered valid unless it is supported either by undisputed fact or reliable testimony. Moreover, testimony must come from more than one witness. Jewish courts accepted corroborating testimony from multiple witnesses as indisputable proof, truth that could not be denied. (Borrow Insights on John) Colin Kruse - According to the Mishnah, people’s testimony to themselves was not valid in law; it had to be corroborated by other witnesses (m. Ketub. 2:9: ‘But none may be believed [as a witness in a court of law] when he testifies of himself’). Jesus did not accept their rule (see Jn 8:14), but acknowledging it for the sake of argument, he said, (Jn 5:33) There is another who testifies in my favour, and I know that his testimony about me is true. The Father himself is Jesus’ other witness, his primary witness, but he had other corroborative witnesses as well. (Borrow The Gospel according to John : an introduction and commentary) As J C
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Lenski - Jesus reads their hearts and sees how they may think that he is motivated just as they are, that he is piqued because they do not honor and glorify Him. This he cuts off at once....The object (glory doxa) is placed forward (FIRST IN GREEK SENTENCE) for emphasis: “glory,” honor, praise, distinction “from men,” in distinction from “the glory that comes from the only God” (Jn 5:44) Even when men offered it to him (Jn 6:15) he spurned it and did not catch at it. Jesus took only the glory which God gave him, God directly, and God through the faith of believing men. Let not these Jews imagine that Jesus is miffed because they do not honor him, that this is why he is scoring them so severely. (Borrow The interpretation of St. john's gospel)