Exposition on John 5, John 5 · Verse 21 – Verse 22
Verſe 21.
For as the Father rayſeth vp the dead, and quickeneth them: euen ſo the Sonne quickeneth whom he will.
THe Particular euidences for the proofe of the equality betweene Chriſt and God the Father, are,
1. The Power of quickening in this verſe.
2. The Right and Authority of Iudging: verſ. 22.
Rayſeth and quickeneth.] To phraſes, implying one thing, as appeares in the other cauſe, where but one is expreſſed, yet not in vaine is that of quickening added. For firſt, it ſhewes, that they were dead, and ſo vnable to helpe themſelues. Secondly, that he rayſeth them not as ſtocks and ſtones, but with the raiſing puts life into them; which amplifies the benefits. Some take this raiſing of the dead to bee meant of Chriſts miracles, in raiſing of the dead, but that is to much to reſtraine it only to that: wherefore hereby is implied, firſt, a Spirituall quickening from the death of Sinne, at our conuerſion. Secondly, a corporall quickening, the raiſing of our bodies out of the graues at the laſt Day; now if we will referre the miracles of Chriſt vntounto this, as euidences and proofes of what he was able to doe at the laſt Day.
Euen ſo, &c.] Herein is the equality: as the Father doth raiſe vp the dead ſo doth the Sonne.
Whom he will.] This is not ſpoken to put a difference, that the Father doth quicken ſome whom he will, and the Sonne others whom he will; but is added as a ioynt worke to both; not reſtrayned to the Son, but only applied to him; and this, Firſt, becauſe the Iewes doubted not concerning the Father, but confeſſed that he was able to raiſe vp whom he would.
Wherfore this ſhews, firſt, that there was no compulſiue neceſſity in Chriſt to do, as the Father doth, but a meere freewill. Secondly, as there is a vnity in Nature betweene them; ſo is there likewiſe in Will. Thirdly, that the Sonne hath a power to quicken whom he will, and whom he lets he dead in ſinne. Fourthly, that this quickening is of Grace.
5. That this is a happy quickening here meant, belonging to thoſe that he will ſhew grace vntounto. So it is not ſimply to be taken for the raiſing from the graue, but for a rayſing to life euerlaſting. Such a raiſing as we beleeue in the Creed.
The point then is, that the Work of the Father and the Son in quickening, is one and the ſame: 1. Ioh. 5.11.
Whence are two euidences to proue the equality: Firſt, He that quickeneth the dead, is equall to God the Father in power. But Chriſt quickeneth the dead; Therefore, &c. Secondly, The Sonne doth this of his freewill; ſo alſo is he equall to the Father.
Conſider in the words two points; firſt, the effect: Secondly, the ground of the Effect.
The effect is quickening of the dead, which is here brought in, …s one of thoſe greater workes which the Father will ſhew vntounto the Sonne, hence note, the
Doct. Quickening of the dead is one of the greateſt euidences of diuine power: greater then that of Creation. Thus the Apoſtle when he would ſet forth the great power of God, he alleadgeth this: Rom. 4.17. Eph. 1.19.20. Rom. 1.4. a worke ſo great, that of naturall men it cannot be conceiued and beleeued: Act 17.18. yea it was hard for the Diſciples to beleeue it: as Thomas. Io. 20 25.
And as this Reſurrection from the graue, ſo is our Quickening from ſinne, an euidence of the power of God. And for this cauſe, the meanes of quickning is called, The power of God: Rom. 1.16. 1. Cor. 2.5. For we are dead in ſinnes.
Vſe. 1. We ſee how needfull it is to meditate on the power of Chriſt, to ſtrengthen our Faith, in regard of the Reſurrection.
2. That ſeeing our raiſing from ſinne, is one of the great euidences of Gods almighty power, it confutes the Pelagians, that ſay, a man may raiſe himſelfe: and Semipelagians that ſay, a man is but ſicke, and being helped by a little grace, hee workes out his ſaluation himſelfe. And laſtly, all carnall Goſpellers, that thinke they can turne from their ſinnes when they will, and leade a ſpirituall life.
2. The ground of this effect, is the will of God. Hence we learne, that
Doct. Chriſt as Mediatour hath an abſolute power of life and death, to pull whom hee will out of this iawes of death, and to ſuffer whom he will to periſh: Ioh. 10.18. Reuel. 1.18.
Vſe. For conſolation of thoſe that belieue in Chriſt, that if here we hauehave euidence of grace, we may be aſſured to bee raiſed vp againe to life. For if the Spirit of Chriſt be in vsus, it will raiſe vsus vp a… the laſt day, as the Apoſtle …ith. For regeneration is but the firſt fruits of eternall life. See Epheſ. 2.4, 5, 6.
Verſ. 22.
For the Father iudgeth no man, but hath committed all iudgement to the Sonne.
IN this Verſe is laid downe a ſecond particular euidence, and proofe of the equalitie of Chriſt with God the Fathe…: the Argument is this: Hee that hath all power, all gouernment, and all iudgement committed vntounto him, is equall to the Father. But Chriſt hath all theſe, &c. Therefore he is equall to his Father.
Alſo this is ſet downe as a reaſon of the former argument, Verſ. 21. For Chriſt may quicken whom he will, becauſe (as it is in this Verſe) he is the ſupreame Lord that guides and gouernes all things.
For the meaning of the words, note the phraſes of [Iudgeth, Iudgement:] iudgings and iudgement are not to be taken (only) concerning the laſt Iudgement, but concerning the ſupreme diſpoſition and gouernment of all things in the world: as appeares by the word [all iudgement.]
Iudgeth no man] That is, by himſelfe alone, but in, and by the Sonne.
Hath committed] That is, the Father doth communicate to the Sonne this Office, and hath taken him into his fellowſhip in the gouernment of the World: not that the Father doth ſit idly in Heauen, but that in, and by his Son, he doth gouerne all things.
The Doctrine that hence naturally ariſeth, is, that Chriſt is the ſupreame Lord and Gouernour of all, Matth. 28.18. Mat. 11.27. Heb. 1.2. Which is to be vnderſtood of Chriſt as he is Mediatour, as we ſhall ſee, Verſ. 27.
Obiections againſt this, are, firſt, that vſually iudgement is attributed to God.
Anſw. Chriſt here is not excluded, but it is to bee taken of the whole Trinity.
Obiect. 2. out of Ioh, 8.15,
Anſw. Chriſt here is not excluded, but it is to bee taken of the whole Trinity.
2. Obiect. out of Ioh 8.15.
Anſw. That is not to be excluſiuely, but that there is one that doth iudge, namely, the Father, yet he doth it in and by his Sonne. It is there ſpoken of the Father for the greater terrour of the Iewes.
3. Obiect. out of Ioh. 8.15. where it ſeemes that there is a plaine contradiction.
Anſ. That is ſpoken of Chriſt his preſent action and carriage not of his power and right of iudging, as appeares by verſ. 16. [for himſelfe did teach and inſtruct them.]
2. It is ſpoken in oppoſition to the Phariſes that were raſh in cenſuring others.
Vſe, 1. It teacheth vsus how to account of Chriſt not only as of a Sauiour from whom we looke for good, but alſo as a ſupreame Lord, and ſo to feare and reuerence and to bee afraid to diſpleaſe him as Pſ. 2. and not to make him a packhorſe for our ſinnes, becauſe he is a Sauiour.
2. It is for our conſolation, that this our Sauiour is Iudge. Who then ſhall lay any thing to our charge?
3. It is for terrour of thoſe that oppoſe themſelues againſt Chriſt. As Iewes, and Turks, and ſuch as perſecute his members: for they perſecute him that is their Iudge.
4. That all men ſhould honour the Sonne, as in the verſe following.