Jesus—His Life and Message: The Father and the Son (Part 2)

At the end of the previous article, we saw Jesus state that those who hear His word and believe in the One who sent Him have eternal life, that they have passed from death to life.¹ He then continued,

“Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live.”²

The Jewish people believed in the resurrection of the dead, as seen by Martha’s statement to Jesus regarding her brother Lazarus, “I know that he will rise again in the resurrection on the last day.”³ The Jewish expectation was (and still is) that God would raise the dead; however, the understanding that the resurrection had to do with the voice of the Son of God was foreign to them.

In this instance, Jesus wasn’t referring to a future resurrection of the dead. He was speaking about the present (an hour is coming, and is now here), and was referring to those who were spiritually—not physically—dead. Jesus was saying that the spiritually dead would hear His (the Son of God’s) voice, His message, and those who believed would live. (Of course, Jesus did also raise those who were physically dead by using His voice, including Lazarus,⁴ the son of the widow in Nain,⁵ and the daughter of Jairus,⁶ but the spiritually dead were the focus here.)

As the Father has life in himself, so he has granted the Son also to have life in himself.⁷

It is clear from the Old Testament that life derives from the Father, that He is the one who breathes life into people.

The LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.⁸

You have granted me life and steadfast love, and your care has preserved my spirit.⁹

The Spirit of God has made me, and the breath of the Almighty gives me life.¹⁰

Moses stated that the LORD your God … is your life.¹¹ The Old Testament makes it clear that all life has its origin in the Father, with the exception of His own. His own life is inherent in His being; the Father is self-existent.

John makes the point that Jesus has been given the same kind of life within Himself as the Father has within Himself.

This is the testimony, that God gave us eternal life, and this life is in his Son.¹²

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.¹³

I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever.¹⁴

Along with Jesus having life in Himself, His Father has given him authority to execute judgment, because he is the Son of Man.¹⁶ This verse builds on what was stated earlier in this chapter: The Father judges no one, but has given all judgment to the Son;¹⁷ and whatever the Father does, … the Son does likewise.¹⁸ The Old Testament declares that God is the one who judges. He is referred to as the Judge of all the earth¹⁹ and as the LORD, the Judge.²⁰ Once again the point is made that whatever the Father does, the Son does as well.

Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.²¹

Jesus tells them not to be amazed at this, which indicates that those listening were amazed. What was it that they shouldn’t have marveled at? Most likely that “the Son” is involved with all that the Father does, which has been the main theme since verse 19 of this chapter.

The Father raises the dead and gives them life, so also the Son gives life to whom he will.²³

As the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment.²⁶

These were all extraordinary statements, which point back to earlier in this chapter, when the reason was given for why “the Jews” were seeking to kill Him—He was calling God his own Father, making himself equal with God.²⁷

Jesus then stated that an hour is coming when all who are in the tombs will hear his voice and come out … In this case, He was referring to the final “hour” when those who are literally dead (not just spiritually dead in their sins) would hear his (Jesus’) voice. Once again, Jesus was putting Himself into events which the Jewish people understood to involve only God, emphasizing yet again that God was His Father.

Jesus went on to finish the statement about those in the tombs who would hear His voice and come out, adding, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.²⁸ Jesus’ statement that all of the dead would hear His voice and be resurrected, some to a resurrection of “life” and others to judgment, aligns with what is taught in the book of Daniel.

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.²⁹

Some might get the impression that Jesus was saying that those who have done good works in their lives (regardless of whether they believed in Jesus) will be resurrected to life, while those who have done evil works will be raised to judgment, and thus people are judged solely by their works. However, to properly understand this statement, one needs to look back to what Jesus said to Nicodemus two chapters earlier. Jesus told Nicodemus that people loved the darkness rather than the light because their works were evil,³¹ and that everyone who does wicked things hates the light and does not come to the light.³² He went on to say that whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.³³

In other words, the test of whether one’s works are “good” or “wicked” is whether or not one “comes to the light.” Elsewhere in this Gospel, Jesus stated, “I am the light of the world.”³⁴ “Coming to the light,” meaning to Jesus, who is the light of the world, and “hearing my (Jesus’) word,”³⁵ and “hearing my (Jesus’) voice” amount to the same thing—believing in Jesus. Those who have done good things and are raised to the resurrection of life are those who believe in Jesus. Those who have done evil and are raised to the resurrection of judgment are those who don’t believe in Him. One author explains:

This does not mean that salvation is on the basis of good works, for this very Gospel makes it plain over and over again that people enter eternal life when they believe in Jesus Christ. But the lives they live form the test of the faith they profess.³⁶

“I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me.”³⁷

Earlier, He stated that the Father has given the Son all judgment; here, He begins to speak about His role as the one who judges. He started by stressing His dependence on His Father, saying that He didn't judge on His own but rather based on what He heard from His Father. Earlier, He said that He could do nothing of his own accord, but only what He sees the Father doing; now, He points out that He doesn’t judge by Himself, but rather only just as I hear, meaning that He judges only at His Father’s prompting, in keeping with the Father’s instructions, according to His Father’s will—and therefore, His judgment is God’s judgment.

If I alone bear witness about myself, my testimony is not deemed true. There is another who bears witness about me, and I know that the testimony that he bears about me is true.³⁸

Jesus made reference to giving testimony in a legal proceeding, pointing out that according to Old Testament law, the legal testimony of only one person was not valid.

A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established.³⁹

Jesus agreed that if He was testifying about Himself, with no one else to testify on His behalf, that they should not consider His testimony valid.

However, Jesus then stated that it was valid, because There is another who bears witness about me, and I know that the testimony that he bears about me is true.⁴⁰ Jesus’ witness about Himself is true because there is a second witness, His Father. At this point, His accusers don’t know that the Father is a witness to the Son, but Jesus will soon make that very clear.

Jesus makes reference to how the Jerusalem Jews—likely the Jewish leaders, or the Pharisees, or both—sent a delegation across the Jordan River to ask John the Baptist who he was and why he was baptizing. Jesus reminds them that John “testified to the truth” to them.⁴² John was doing what Jesus would do after him. It doesn’t state exactly what the reaction of “the Jews” in Jerusalem was to John’s message, but Jesus implies that their questions were sufficiently answered and their view of John was positive.

John was probably either in prison or dead at this point. Jesus commended John and the good work he had done, while at the same time pointing out that John’s ministry was in the past.

He was a burning and shining lamp, and you were willing to rejoice for a while in his light.⁴³

Jesus preceded this statement by clarifying that His message didn’t come from man:

Not that the testimony that I receive is from man, but I say these things so that you may be saved.⁴⁴

He showed that John’s message put people on the path to salvation, as it had for some of the twelve disciples, who were first disciples of John before they became followers of Jesus.⁴⁵

As successful as John’s ministry was—and it was successful—Jesus said, the testimony that I have is greater than that of John.⁴⁶ John had made this point when he stated, This was he of whom I said, ‘He who comes after me ranks before me, because he was before me,’⁴⁷ and also at the beginning of Jesus’ ministry, when he said, I am not the Christ,⁴⁸ as well as when he bore witness of Jesus: I saw the Spirit descend from heaven like a dove, and it remained on him. … this is he who baptizes with the Holy Spirit. … And I have seen and have borne witness that this is the Son of God.⁴⁹

Unless otherwise indicated, all scriptures are from the Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

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Biven, David. New Light on the Difficult Words of Jesus. Holland: En-Gedi Resource Center, 2007.

Bock, Darrell L. Jesus According to Scripture. Grand Rapids: Baker Academic, 2002.

Bock, Darrell L. Luke Volume 1: 1:1–9:50. Grand Rapids: Baker Academic, 1994.

Bock, Darrell L. Luke Volume 2: 9:51–24:53. Grand Rapids: Baker Academic, 1996.

Brown, Raymond E. The Death of the Messiah. 2 vols. New York: Doubleday, 1994.

Carson, D. A. Jesus’ Sermon on the Mount and His Confrontation with the World. Grand Rapids: Baker Books, 1987.

Charlesworth, James H., ed. Jesus’ Jewishness, Exploring the Place of Jesus Within Early Judaism. New York: The Crossroad Publishing Company, 1997.

Chilton, Bruce, and Craig A. Evans, eds. Authenticating the Activities of Jesus. Boston: Koninklijke Brill, 1999.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Updated Edition. Hendrickson Publishers, 1993.

Elwell, Walter A., ed. Baker Encyclopedia of the Bible. Grand Rapids: Baker Book House, 1988.

Elwell, Walter A., and Robert W. Yarbrough. Encountering the New Testament. Grand Rapids: Baker Academic, 2005.

Evans, Craig A. World Biblical Commentary: Mark 8:27–16:20. Nashville: Thomas Nelson, 2000.

Evans, Craig A., and N. T. Wright. Jesus, the Final Days: What Really Happened. Louisville: Westminster John Knox Press, 2009.

Flusser, David, and R. Steven Notely. The Sage from Galilee: Rediscovering Jesus’ Genius. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

France, R. T. The Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

Gnilka, Joachim. Jesus of Nazareth: Message and History. Peabody: Hendrickson Publishers, 1997.

Green, Joel B. The Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1997.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels. Downers Grove: InterVarsity Press, 1992.

Grudem, Wayne. Systematic Theology, An Introduction to Biblical Doctrine. Grand Rapids: InterVarsity Press, 2000.

Guelich, Robert A. World Biblical Commentary: Mark 1–8:26. Nashville: Thomas Nelson, 1989.

Jeremias, Joachim. The Eucharistic Words of Jesus. Philadelphia: Trinity Press International, 1990.

Jeremias, Joachim. Jerusalem in the Time of Jesus. Philadelphia: Fortress Press, 1996.

Jeremias, Joachim. Jesus and the Message of the New Testament. Minneapolis: Fortress Press, 2002.

Jeremias, Joachim. New Testament Theology. New York: Charles Scribner’s Sons, 1971.

Keener, Craig S. The Gospel of John: A Commentary, Volume 1. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of John: A Commentary, Volume 2. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2009.

Lewis, Gordon R., and Bruce A. Demarest. Integrative Theology. Grand Rapids: Zondervan, 1996.

Lloyd-Jones, D. Martyn. Studies in the Sermon on the Mount. Grand Rapids: William B. Eerdmans Publishing Company, 1976.

Manson, T. W. The Sayings of Jesus. Grand Rapids: William B. Eerdmans Publishing Company, 1957.

Michaels, J. Ramsey. The Gospel of John. Grand Rapids: William B. Eerdmans Publishing Company, 2010.

Morris, Leon. The Gospel According to John. Grand Rapids: William B. Eerdmans Publishing Company, 1995.

Morris, Leon. The Gospel According to Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 1992.

Ott, Ludwig. Fundamentals of Catholic Dogma. Rockford: Tan Books and Publishers, Inc., 1960.

Pentecost, J. Dwight. The Words & Works of Jesus Christ. Grand Rapids: Zondervan, 1981.

Spangler, Ann, and Lois Tverberg. Sitting at the Feet of Rabbi Jesus. Grand Rapids: Zondervan, 2009.

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Stein, Robert H. The Method and Message of Jesus’ Teachings. Louisville: Westminster John Knox Press, 1994.

Stott, John R. W. The Message of the Sermon on the Mount. Downers Grove: InterVarsity Press, 1978.

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Witherington, Ben, III. The Gospel of Mark: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2001.

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Wright, N. T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

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¹ John 5:24.

² John 5:25.

³ John 11:24. For more details on Jesus raising Lazarus, see Jesus—His Life and Message: Miracles (Part 18).

⁴ John 11:1–44.

⁵ Luke 7:11–15.

⁶ Mark 5:22–43.

⁷ John 5:26.

⁸ Genesis 2:7.

⁹ Job 10:12.

¹⁰ Job 33:4.

¹¹ Deuteronomy 30:20.

¹² 1 John 5:11.

¹³ John 3:16.

¹⁴ John 6:51.

¹⁵ John 10:28.

¹⁶ John 5:27.

¹⁷ John 5:22.

¹⁸ John 5:19.

¹⁹ Genesis 18:25.

²⁰ Judges 11:27.

²¹ John 5:28–29.

²² John 5:19.

²³ John 5:21.

²⁴ John 5:22.

²⁵ John 5:23.

²⁶ John 5:26–27.

²⁷ John 5:18.

²⁸ John 5:29.

²⁹ Daniel 12:2.

³⁰ Acts 24:15.

³¹ John 3:19.

³² John 3:20.

³³ John 3:21.

³⁴ John 8:12.

³⁵ John 5:24.

³⁶ Morris, The Gospel According to John, 285.

³⁷ John 5:30.

³⁸ John 5:31–32.

³⁹ Deuteronomy 19:15.

⁴⁰ John 5:32.

⁴¹ John 5:33.

⁴² John 1:19.

⁴³ John 5:35.

⁴⁴ John 5:34.

⁴⁵ John 1:35–37.

⁴⁶ John 5:36.

⁴⁷ John 1:15.

⁴⁸ John 1:20.

⁴⁹ John 1:32–34.