John 5:25- The Words of Life

Passage

“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.” (John 5:25)

Jesus- Lunatic or Lord?

            The teachings of Christ are quite fascinating for any person yet incredibly glorious for Christians. No other life in the world has demanded as much literature toward study, teaching, and explaining who He was/is, what He commanded/commands, and what He did/does for humanity and His people. No one can intelligently deny that Jesus of Nazareth did not influence the whole of humanity with His unwavering convictions, shepherding care for the broken, and sharp words of warning for the self-righteous. Anyone would shortly learn that Jesus’ life was impactful indeed if they were to devote only a brief time studying the things He did and said. However, one other thing is also clear. Jesus left no room for middle grounds in His instruction. He did not come to be followed at a distance, and He did not come to say fascinating things about God for the entertainment of people. Jesus made some outstanding claims that absolutely cannot be ignored. They must be dealt with. They must be answered. Therefore it is of utmost importance to clarify that Jesus left but only two available responses to His hearers—embrace Him as Christ and Lord or reject Him as a liar and/or lunatic. These are the only appropriate responses Jesus set forth, and they still are today. And if one’s eternal soul hinges upon this response, one is able to deduce logically that the most important answer they will ever give is to the question, “What are you to do with this Jesus?” A brief examination of the gospel of John will help in answering.

Setting

            Because the gospels are accounts of the life of Christ with a particular target audience, there is a two-fold nature to the setting of each gospel—the setting in the life of Christ and the setting of the author and recipients. In-depth study of both these settings is required for accurate interpretation and application. Negating the interpretation of the text in either of the settings can result in obscuring the true meaning of the passage by bringing ones own presuppositions to the text, and that is no small issue.

            Like the other three gospels, the gospel of John does not explicitly name its author. However, there is more than convincing evidence to know that the beloved disciple is the author of the fourth gospel—the clearest being the confirmation of Irenaeus (C. A.D. 130-200). John MacArthur notes, “What makes his witness especially valuable is that Irenaeus was a disciple of Polycarp, who was a disciple of the apostle John. Thus there was a direct line from Irenaeus to John, with only one intervening link.” (MacArthur, p.3) Such a direct confirmation of authorship demands authenticity.

            Numerous considerations place the date of the writing around C. A.D. 80-90. Firstly, in his gospel, John did not mention the fall of the temple of Jerusalem (A.D. 70) which means the writing must have been somewhat removed in time from the event. Secondly, dates in the second century are ruled out by the discovery of Papyrus Egerton 2 and Papyrus 52. (Carson, 82) These two facts along with others leave scholars concluding that the gospel was written in the last decade of the first century. But how can one know who the original intended readers were? A study of the purpose of John’s writing will help shed some clarity.

            John is the only gospel writer among the apostles to record a precise statement of the author’s purpose: “But these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:31) Therefore one is able to infer that John’s intention was both apologetic (“that you may believe that Jesus is the Christ, the Son of God”) and evangelistic (“and that believing you may have life in His name”).

            Dr. John MacArthur confirms this in writing, “John’s Gospel is not only apologetic in its purpose, but aims in particular to evangelize Jews and Jewish proselytes.” (MacArthur, p.91) His conclusion is largely supported by the biblical quotations and allusions to the Old Testament throughout John’s gospel that presume an audience acquainted with the Old Testament. Examples include the snake in the desert (3:14), the manna from heaven (6:31), and a number of others. Likewise, there is no explanation offered of “the Son of Man’, ‘the Prophet’, nor of the devil. These, and a number of other comparable characteristics rule out the view that the Evangelist had a biblically illiterate readership in mind. Again, consulting Carson’s help, “If the work is evangelistic, and intended for those who enjoy some competence in what we today call the Old Testament, Diaspora Jews and proselytes to Judaism constitute the only possibility.” (Carson, p.91) The understanding of John’s intended audience will be especially helpful as one considers the outstanding words of Christ, what they meant in that time, and how they ought to be applied today.

            Secondly, the chronology of Jesus’ life ought to be considered. John, leading up to this point has already presented a wonderfully convincing argument for Christ’s Deity. Beginning in his prologue, he summarizes the incarnation of the Son of God by testifying to His Deity, His Pre-incarnate work in creation, and His eternal generation. Further along, John explains that Christ was rejected by His own, but to all who received Him, He gave the right to be children of God. The following three chapters of John are spent, as John MacArthur would say, “presenting the Son of God.” He is first presented by John the Baptist who testified of His coming. Then the presentation continues in Galilee through His first miracle (turning water to wine), next in Judea as He cleanses the temple and teaches Nicodemus. Afterward Christ is presented in Samaria where the first Samaritan believes (the woman at the well), and lastly Christ goes back to Galilee where he performs His second sign (healing the nobleman’s son). It is not long after these events that Jesus encounters His first persecutors.

            By chapter five of John, religious leaders had already caught word of Jesus of Nazareth and knew that He claimed to be the Christ. This is verified by John the Baptist’s earlier prophecy concerning Jesus as the Messiah.  The Jewish authorities were troubled at the Baptist’s teaching because they feared a popular uprising, which would have been brutally suppressed by the Roman officials and would have diminished the Sanhedrin’s religious power. Therefore before they had even encountered the man Jesus, their hearts were already hardened by their pride and self-righteousness. It is no wonder then that Jesus’ signs meant nothing to them except that they sought all the more to persecute and kill Him. Dr. Luke even recorded in His gospel concerning the unbelief of all of humanity, “If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.” (Luke 16:31) This passage implies a question that the chosen text will clearly answer— “what then is the effective means by which one can be saved?” Or, “If even a miracle will not convince someone, what can quicken the heart of an unbeliever to believe in the gospel?”

Syntax/Sematics

            “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.” (John 5:25) These jaw-dropping, earth-shattering, universe-staggering words were spoken by the Savior Jesus in response to the first recorded opposition to His teaching. This verse is found in the middle of a section that asserts the Lord’s deity flowing directly from an altercation that arose when Jesus healed a crippled man on the Sabbath. The Greek word “aperkrinato” following the healing literally means, Jesus “answered” them. However, one will see firstly that Jesus was not guilty of violating God’s law but the Pharisee’s extraneous tradition. And secondly, and perhaps more interestingly, Jesus did not defend Himself by pointing out the distinction between God’s Law and man-made tradition. He responded in a far more radical way. Jesus pronounced that He was equal with God and carried the right to do whatever He pleased on the Sabbath. The consequence is one of the most overwhelming Christological discourses in all of Scripture.

            In the preceding verses of chapter five, Jesus maintains that He is equal to the Father in His person (v.17-18), in His works (v. 19-20), in His sovereign power (v.21), in His judgment (v.22), and in His honor. (v. 23) Because Jesus is equal to God in His person, He is worthy of praise. Because Jesus is equal to God in His works, He is able to forgive sins and save sinners. Because Jesus is equal to God in His sovereign power, He is directly involved in the sustenance of all of creation and able to speak life effectually into the dead hearts of men. Because Jesus is equal to God in His judgment, He has authority to judge both the righteous and the wicked accordingly. Because Jesus is equal to God in His honor, He is the only way to be reconciled back to God. There is no spiritual blessing apart from Christ.

            Verse twenty-five builds directly off of these equality claims. “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.” These words are prophetic in nature that they carry an “already, but not yet” feature to them. Jesus declares that the time “is now here…” but also “is coming…” when He will speak, and those who hear will live.

            The “already” portion points primarily to the action of the Son of Man imparting life. Just as Jesus has plainly stated that He is equal to God in His sovereign power, thus He is likewise able to effectually call sinners to repentance by the power of the Holy Spirit. This also carries the implication that salvation is only for those who have heard the gospel and have undergone a radical work of God regenerating their heart. John Calvin explains, “Thus the grace of Christ is a true resurrection from the dead. Now this grace is conferred on us by the Gospel; not that so much energy is possessed by the external voice, which in many cases strikes the ears to no purpose, but because Christ speaks to our hearts within by his Spirit, that we may receive by faith the life which is offered to us.” (Calvin, p. 206) Paul affirms this when he wrote in His letter to the Romans, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard?” Moreover, “So faith comes from hearing, and hearing through the word of Christ.” (Romans 10:14,17) It is the Word of Christ that produces faith by the power of the Holy Spirit—this is the only effective means of regeneration. Not signs, not philosophy, not church, not decisions, not the flesh, not the human will—but God and God alone! Just as the Apostle John wrote, “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” (John 1:12-13, emphasis added) Additionally, as Jesus asserted “For as the Father has life in himself, so he has granted the Son also to have life in himself.” (John 5:26) Dr. Carson explains, “it is this eternal impartation of life-in-himself to the Son that grounds his authority and power to call the dead to life by his powerful word.” (Carson, p. 257)

            A Jewish reader could not have avoided contemplating Christ’s claims in light of Ezekiel’s prophesying in the Valley of Dry Bones over five hundred years prior. When Ezekiel was led to the valley he was asked by the Lord, “’Son of man, can these bones live?’ And [Ezekiel] answered, ‘O Lord God, you know.’” (Ezekiel 37:3) And as Ezekiel prophesied over the bones the lifeless, useless items, were called to new life and obeyed at the very sound of God’s Word. And the Lord explained to Ezekiel, “’Son of man, these bones are the whole house of Israel… And you shall know that I am the Lord, when I open your graves, and raise you from your graves, O my people. And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the Lord. I have spoken, and I will do it, declares the Lord.” (Ezekiel 37:11-14)

            It would be no stretch whatsoever to examine Christian conversion in light of Ezekiel 37 and other passages such as the raising of Lazarus. George Whitfield, the fiery Methodist preached a sermon on Ephesians 2 likening sinners to the corpse of Lazarus who Jesus called forth from the grave.

Come, ye dead, Christless, unconverted sinner, come and see the place where they laid the body of the deceased Lazarus … give me leave to tell thee with great plainness, but greater love, that this dead, bound, entombed, stinking carcass, is but a faint representation of thy poor soul in its natural state… thy spirit which thou bearest about with thee is literally dead to God. Was he bound hand a foot with grave clothes? So art thou bound hand and foot with thy corruptions; and as a stone was laid on the sepulcher, so there is a stone of unbelief upon thy stupid heart… and thou art as unable to raise thyself out of this loathsome, dead state, to a life of righteousness and true holiness, as ever Lazarus was to raise himself from the cave in which he lay so long. Thou mayest try the power of thy boasted free will, and the force and energy of moral persuasion and rational arguments; but all thy efforts, exerted with never so much vigor, will prove quite fruitless and abortive, till that same Jesus, who said; “take away the stone” and cried, “Lazarus, come forth,” also quicken you. This is grace graciously offered, and grace graciously applied. (Matto, 1)

This is a most glorious picture of the grace of God extended to sinners. The fact that He would choose to save any is a wonder in itself. Yet He chooses to speak into the lives of sinners and raise them to new life in Christ. This ought to cause Christians to fall to their knees in the deepest of wonder and adoration, and praise the God of grace who’s saved them to Himself.

            The “not yet” portion of the text points primarily to the Son of Man imparting judgment. Consulting the verses preceding twenty-five will help shed some clarity here. When Jesus says, “The Father judges no one, but has given all judgment to the Son…” (v.22) there are three important strands coming together. Number one, Jesus is the apocalyptic Son of Man as referred in Daniel, Ezekiel, and other prophets. This title did not need to be explained to John’s original hearers because they were primarily Jewish proselytes bearing adequate familiarity with the Greek Old Testament. Jesus, as the Son of Man, is receiving form the Ancient of Days the prerogatives of Deity and a kingdom that entails total dominion. Secondly, The Son of Man belongs to humanity as he has walked where humans walk. It is the two of these features combined that make Jesus uniquely qualified to execute judgment. However, stopping here would be insufficient. Thirdly, it is important to note that judgment in the John’s gospel is inextricably bound in proceeding revelation. Judgment therefore descends because men love darkness rather than the light. They reject God’s revelation! Dr. Kostenberger explains, “[Christ’s] authority to judge becomes all the more understandable if it is based not only on his apocalyptic identity and his oneness with the human race, but also on the revelation he has so graciously imparted and which has so often been ignored and rejected.” (Kostenberger, p. 222) A day is coming when all humanity will be judged according to their deeds—and the only ones who will stand in confidence are those who are wrapped in the spotless robes of the righteousness of Jesus Christ.

Summation/Significance

            The argument of the text then and now is no different. John wrote his gospel “…so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:31) both for his readers then and his readers now. And it is significant to note that Christ’s discourse in chapter five is exactly aligned with the holistic purpose of John’s gospel—to testify to the One true Christ and the salvation only in His name. So what can be inferred from these truths? After all, none of these words account for anything if they are not applied to the lives of readers. In fact, readers would be worse off after this essay if they did not obey what the Lord has commanded.

            The text’s implications are several. Number one, this leaves any unbeliever in the place of a necessary response. Again, as was stated at the beginning of the paper, Christ left only two possibilities with His teaching—accept Him as Christ and Lord, or reject Him as a lunatic. Cast yourself upon Christ, thoughts and all, and see whether He is not mighty to save. Or pridefully continue to attempt to earn your way into God’s favor and reject the free mercy offered in the merit of Christ.

             Secondly, this passage should drastically affect the way that Christian’s do evangelism. The Church ought to be less concerned with “decisions for Christ” and more concerned with the regenerating power of the Holy Spirit. That concern will manifest itself in several ways. Prayer will be realized as an invaluable instrument for evangelism. If men and women were able to choose Christ by their own volition, there would be no need to pray to God for their conversion. However if God is their only hope of salvation, the fervent prayer of the Saints is essential in laboring for the Kingdom of God. Sadly, the majority of Church's today have voiced their position on this essential practice by neglecting to meet and pray. The reply to this question of prayer is too often an answer of silence or excuses. The neglect of prayer in evangelism is not a priority problem. It is a theology problem. If we only understood a fraction of how desperately we needed God to intercede for successful evangelism, we would be on our knees anguished for the lost every still moment. And we would diligent to make time for more of those still moments. in order for the miracle of salvation to take place, God must do the impossible. But we've neglected to consult the only One who is able to do the impossible, and this neglect of private and community prayer is directly tied to the spiritual famine that has swept the nation. 

           The passage changes evangelism also in teaching Christians to trust God’s Word. It is through God’s Word that He brought creation into existence. It is by His Word that He sovereignly directs the created order, and His Word is the primary means by which God speaks to His children today, and the primary means by which He conforms them to Christ. But how many churches today have the Word of God as their ultimate authority? How many churches today cherish the commands of God? How many churches today love the God of the Bible instead of a god of their own making? How many churches today have congregations that are students of the Word and are eager to grow in their knowledge of Christ and grow in holiness? Not enough. That is why there must be a call to reform the churches and purify them by discarding the vanity and worldliness that has crept in its doors for the sake of looking “relevant” or “popular”.

             The Saints must return to the essential truth of God’s Word and it’s total sufficiency. This is the most loving thing a Church can do. In fact, it is the Church’s lack of love that has caused it to stray from the Truth of God and be more concerned with image rather than holiness, with popularity rather than faithfulness. It is the sin of pride and self-love that has caused the Church to shrink in the face of opposition and cowardly overlook what God clearly despises in order to gain more members. It is obsession of self that drives pastors to love long lists of so-called “converts” so they can boast in what a good job they’ve done, when in fact they have done more damage than good to souls by forcing a “decision for Christ” upon spiritually blind and dead people.  And the popular objection is, “But we are winning them!” But winning them to what? A false assurance of salvation? A Jesus that leaves them in their sin? A Jesus that is Savior but not Lord? Surely this is not the discipleship Jesus had in mind. Christ came to take away sin, (John 1:29) He never came to get the majority vote at the expense of His glory. But this love of self and personal performance and dismissal of the Word of God has tainted the church for centuries. A.W. Tozer wrote of the same dilemma almost a century ago.

It is now common practice in most evangelical churches to offer the people, especially the young people, a maximum of entertainment and a minimum of serious instruction. It is scarcely possible in most places to get anyone to attend meeting where the only attraction is God. One can only conclude that God’s professed children are bored with Him, for they must be wooed to meeting with a stick of striped candy in the form of religious movies, games, and refreshments. (Tozer, p.130)

The church has forsaken its task of caring for the body by feeding the sheep, dividing the goats, and kicking the wolf in the teeth. But now the sheep are starving, the goats are being catered to, and the wolves are being invited in the doors. It’s a troubling scene indeed. Yet there is hope. There is only one way to reverse this sad state of affairs—by the very power of God through the proclaiming of the Word of God and the Spirit of God changing the lives of people. If God has used His Word throughout history to change the hearts of millions to love His ways, He is surely able to do it once more.

Conclusion

            Christians are called to be faithful and obedient. They are given the wonderful duty of proclaiming God’s Word—most importantly the gospel, which is able to raise the dead to life. But if one needs the affirmation of people in order to continue in this task they will fail. Indeed if Christ needed the affirmation of people during His earthly ministry He would not have saved anyone. That is why it is so foolish for the people of God to seek after the favor of man in an ungodly fashion. Yes, be kind. Yes, be generous. Yes, be courteous. But do not distort the glorious gospel of God to meet the preference of people. God loves us too much to change Himself for our liking. And if we genuinely love people, we will present to them the God of the Bible. The One, true, and living God.  This text teaches us to love the Word, teach the Word, and trust the Word which points us to Christ our Savior. And while so doing, pray without ceasing, remain a student of the Word, remember God's faithfulness, and trust the Holy Spirit of God that was able to raise even this dead sinner to new life.

           

Works Cited

Calvin, Jean, and William Pringle. Commentary on the gospel according to John. Grand Rapids, Mich.: Baker Book House, 1989. Print.

Carson, D. A.. The Gospel according to John. Leicester, England: Inter-Varsity Press ;, 1991. Print.

Köstenberger, Andreas J.. John. Grand Rapids, Mich.: Baker Academic, 2004. Print.

MacArthur, John. John 1-11. Chicago: Moody Press, 2006. Print.

Matto, Ken. "Whitefield on Effectual Calling." Whitefield on Effectual Calling. N.p., n.d. Web. 12 Dec. 2013. <http://www.scionofzion.com/whitefield.htm>.

Tozer, A. W.. Man, the dwelling place of God. Harrisburg, Pa.: Christian Publications, 1966. Print.