For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires.
Parallel Translations
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For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires.
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For lykwyse as the father rayseth vp the deed and quickeneth them even so the sonne quyckeneth whom he will.
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For likewise as the Father rayseth vp the dead, and quickeneth them, so the Sonne quickeneth whom he will.
Cross-references (12)
Passages linked to John 5:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 8:11 But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
- Deuteronomy 32:39 “See now that I myself am he. There is no god with me. I kill and I make alive. I wound and I heal. There is no one who can deliver out of my hand.
- John 11:25 Jesus said to her, “I am the resurrection and the life. He who believes in me will still live, even if he dies.
- Luke 7:14-15 He came near and touched the coffin, and the bearers stood still. He said, “Young man, I tell you, arise!” He who was dead sat up, and began to speak. And he gave him to his mother.
- Acts 26:8 Why is it judged incredible with you, if God does raise the dead?
- Luke 8:54-55 But he put them all outside, and taking her by the hand, he called, saying, “Child, arise!” Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat.
- John 11:43-44 When he had said this, he cried with a loud voice, “Lazarus, come out!” He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, “Free him, and let him go.”
- John 17:2 even as you gave him authority over all flesh, so he will give eternal life to all whom you have given him.
- 1 Kings 17:21 He stretched himself on the child three times, and cried to Yahweh, and said, “Yahweh my God, please let this child’s soul come into him again.”
- 2 Kings 4:32-35 When Elisha had come into the house, behold, the child was dead, and lying on his bed. He went in therefore, and shut the door on them both, and prayed to Yahweh. He went up, and lay on the child, and put his mouth on his mouth, and his eyes on his eyes, and his hands on his hands. He stretched himself on him; and the child’s flesh grew warm. Then he returned, and walked in the house once back and forth; and went up, and stretched himself out on him. Then the child sneezed seven times, and the child opened his eyes.
- 2 Kings 5:7 When the king of Israel had read the letter, he tore his clothes, and said, “Am I God, to kill and to make alive, that this man sends to me to heal a man of his leprosy? But please consider and see how he seeks a quarrel against me.”
- Romans 4:17-19 As it is written, “I have made you a father of many nations.” This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. Besides hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, “So will your offspring be.” Without being weakened in faith, he didn’t consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah’s womb.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 21. For as the Father raiseth up the dead.…
21. For as the Father raiseth up the dead. Here he gives a summary view of the nature of the office which had been given to him by the Father; for though he appears to specify one class, yet it is a general doctrine in which he declares himself to be the Author of life Now life contains within itself not only righteousness, but all the gifts of the Holy Spirit, and every part of our salvation. And certainly this miracle must have been so remarkable a proof of the power of Christ, as to yield this common fruit; that is, to open a door to the Gospel. We ought also to observe in what manner Christ bestows life upon us; for he found us all dead, and therefore it was necessary to begin with a resurrection Yet, when he joins the two words, raiseth up and quickeneth, he does not use superfluous language; for it would not have been enough that we were rescued from death, if Christ did not fully and perfectly restore life to us. Again, he does not speak of this life as bestowed indiscriminately on all; for he says that he giveth life to whom he will; by which he means that he specially confers this grace on none but certain men, that is, on the elect.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The Father maketh no man partaker of everlasting life,…
The Father maketh no man partaker of everlasting life, but in Christ, in whom only also he is truly worshipped.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 21 For as the Father raiseth up the dead,…
21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
Ver. 21. Raiseth up the dead] Bringing them from the jaws of death to the joys of life; which none can do but God alone.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He seemeth not to speak of what God will…
He seemeth not to speak of what God will do in the general resurrection, but of those whom the Lord raised up from the dead in the Old Testament, by Elijah and Elisha. The giving of and restoring unto life, are things proper unto God, Deu 32:39; 1Sa 2:6.
So the Son quickeneth whom he will: God hath given unto me a power to raise from the dead whom I will; as he did raise up Jairus’s daughter, Mat 9:25, and the widow’s son, Luk 7:14, and Lazarus. Joh 11:43. This was one of those greater works, of which our Saviour spake in the former verse.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain A third argument, proving Christ to be God, and…
A third argument, proving Christ to be God, and equal with the Father, is here produced? namely, his raising of the dead; he is joined with the Father in that work, and equal with him: As the Father quickeneth whom he pleaseth, so doth the Son quicken whom he will; that is, not as the Father’s instrument, but as a principal agent, by the same authority, with the like absolute freedom of will which the Father uses, being a sovereign and independant being as the father is: As the Father raiseth the dead, and quickeneth them, so the Son quickeneth whom he will. This is more than ever was said of any prophet or apostle, that he did such works at his will.
Learn hence, 1. That quickening or raising of the dead, is an act of omnipotency, and proper to God only: The Father raiseth the dead, and quickeneth them.
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2. That Christ’s power to raise the dead, as well as the father’s, is a proof of his equality with his Father, and an evidence of his being truly and really God; The Son quickeneth whom he will.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For as the Father raiseth up the dead, and…
For as the Father raiseth up the dead, and quickeneth them,.... Which may be understood either spiritually of raising dead sinners from the death of sin, to a life of grace and holiness; and the rather, because it is expressed in the present tense "raiseth", and not "hath raised"; or naturally of raising those that are dead in a corporeal sense, and quickening them, as the widow of Sarepta's son by Elijah, and the Shunamite's son by Elisha:
even so the Son quickeneth whom he will; both in a spiritual sense, being the resurrection and the life, or the author of the resurrection from a moral death to a spiritual life, whose voice, in the Gospel, the dead in sin hear, and live; and in a natural sense, as in the above instances of Jairus's daughter, the widow of Naim's son, and Lazarus; and in the general resurrection, when at his voice, and word of power, all that are in their graves shall come forth, some to everlasting life, and some to everlasting damnation; and all this as he wills: he quickens, in a spiritual sense, whom he pleases, even as many as the Father has given him; and he will raise up to everlasting life, at the last day, whom he pleases, even as many as were made his care and charge, whom he has redeemed by his blood; and called by his grace. Now as the quickening of the dead is an act of almighty power, and this being exercised by the Son in a sovereign way, as is by his Father, it shows his proper deity, and full equality with the Father. The resurrection of the dead is here expressed by "quickening", as it frequently is by the Jews, who often speak of , "the quickening the dead", for the resurrection; so the Targumist on Zac 3:8, "in the quickening of the dead", "I will quicken thee"; see the Jerusalem Targum on Gen 29:26.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For - He declares which are those greater works,…
For - He declares which are those greater works, raising the dead, and judging the world. The power of quickening whom he will follows from the power of judging. These two, quickening and judging, are proposed ver. 21, 22. The acquittal of believers, which presupposes judgment, is treated of ver. 24; the quickening some of the dead, ver. 25; and the general resurrection, ver. 28.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 21. As the Father raised up the dead]…
Verse 21. As the Father raised up the dead] This he did in the case of the widow's son at Sarepta, 1Kg 17:22, by the ministry of the Prophet Elijah. And again, in the case of the Shunamite's son, 2Kg 4:32-35, by the ministry of the Prophet Elisha.
The Son quickeneth whom he will.] He raiseth from death to life whomsoever he pleases. So he did, for he raised the ruler's daughter, Mr 5:35-42; the widow's son at Nain, Lu 7:11-15; and Lazarus, at Bethany, Joh 11:14-44.
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Whom he will. Here our Lord points out his sovereign power and independence; he gives life according to his own will - not being obliged to supplicate for the power by which it was done, as the prophets did; his own will being absolute and sufficient in every case.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Joh 5:21-23. For as the Father raiseth up the…
Joh 5:21-23. For as the Father raiseth up the dead, &c. — Here he declares what are those greater works, namely, raising the dead and judging the world. These two, quickening and judging, are proposed, Joh 5:21-22. The acquittal of believers, which presupposes judgment, is treated of in Joh 5:24; the quickening some of the dead, Joh 5:25; and the general resurrection, Joh 5:28. For the Father judgeth no man — Without the Son; but he doth judge by that man whom he hath ordained, Act 17:31. That all men should honour the Son, even as they honour the Father — Honour him as the Maker, Upholder, Redeemer, Saviour, Governor, and Judge of the world, and that either willingly, by yielding to him the homage of faith, love, and obedience, and so escaping condemnation, and attaining eternal life; or unwillingly, and so feeling the wrath of the Judge. This demonstrates the equality, or sameness, rather, of the Godhead of the Son and the Father. If our Lord were God only by office, or investiture, and not in the unity of the divine essence, he would not be honoured even as, that is, with the same honour as that wherewith the Father is honoured. He that honoureth not the Son — With the same equal honour, greatly dishonoureth the Father which sent him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain As the Father raiseth up the dead - God…
As the Father raiseth up the dead - God has power to raise the dead. By his power it had been done in at least two instances - by the prophet Elijah, in the case of the son of the widow of Sarepta 1Ki 17:22, and by the prophet Elisha, in the case of the Shunamite’s son, 2Ki 4:32-35. The Jews did not doubt that God had power to raise the dead. Jesus here expressly affirms it, and says he has the same power.
Quickeneth them - Gives them “life.” This is the sense of the word “quickeneth” throughout the Bible.
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Even so - In the same manner. By the same authority and power. The power of raising the dead must be one of the highest attributes of the divinity. As Jesus affirms that he has the power to do this “in the same manner” as the Father, so it follows that he must be equal with God.
The Son quickeneth - Gives life to. This may either refer to his raising the dead from their graves, or to his giving spiritual life to those who are dead in trespasses and sins. The former he did in the case of Lazarus and the widow’s son at Nain, Joh 11:43-44; Luk 7:14-15. The latter he did in the case of all those who were converted by his power, and still does it in any instance of conversion.
Whom he will - It was in the power of Jesus to raise up any of the dead as well as Lazarus. It depended on his will whether Lazarus and the widow’s son should come to life. So it depends on his will whether sinners shall live. He has power to renew them, and the renewing of the heart is as much the result of his “will” as the raising of the dead.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain For as the Father ... giveth life, so also…
For as the Father ... giveth life, so also the Son giveth life to whom he will; where these words, to give life to whom he will, shew the power of the Son and of the Father to be equal. (Witham) --- Our Saviour here mentions the greater works he spoke of in the preceding verse; for it is much more wonderful that the dead should rise, than that the sick should recover their health. We are not to understand these words, as if they meant some were raised to life by the Father, and others by the Son; but that the Father raises those whom the Son raises. And lest any one should understand this, that the Father makes use of the Son as his minister, through whose means he raises the dead, he immediately adds, &c. (St. Augustine, Tract. xxi. in Joan.) --- We see the lovers of this temporal and perishable life, labour to the utmost of their power, I will not say to avoid death, but merely to prolong their frail existence. If, therefore, men labour with so much solicitude, if they strain every nerve to prolong their lives but for a few years; how foolish and blind to their interest must those be, who live in such a manner as to be deprived of the light of eternal day! (St. Augustine, De verb. Dei. Serm. 64.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain raiseth the dead and quickeneth them--one act in two…
raiseth the dead and quickeneth them--one act in two stages. This is His absolute prerogative as God.
so the Son quickeneth them--that is, raiseth up and quickeneth.
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whom he will--not only doing the same divine act, but doing it as the result of His own will, even as the Father does it. This statement is of immense importance in relation to the miracles of Christ, distinguishing them from similar miracles of prophets and apostles, who as human instruments were employed to perform super-natural actions, while Christ did all as the Father's commissioned Servant indeed, but in the exercise of His own absolute right of action.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 21. Son quickeneth—As the Father is the bestower and…
21. Son quickeneth—As the Father is the bestower and restorer of life, so the Son, in his union with humanity, will exert the resurrection power.
Whom he will—This phrase implies no mere arbitrary exercise of will; for the will of Christ ever acts by most just reason and rule. Upon his wise will and power resurrection depends.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21. raiseth up the dead] This is one of…
21. raiseth up the dead] This is one of the ‘greater works’ which the Father sheweth the Son, and which the Son imitates, the raising up those who are spiritually dead. Not all of them: the Son imparts life only to ‘whom He will:’ and He wills not to impart it to those who will not believe. The ‘whom He will’ would be almost unintelligible if actual resurrection from the grave were intended.
21–27. The Father imparts to the Son the power of raising the spiritually dead. It is very important to notice that ‘raising the dead’ in this section is figurative; raising from moral and spiritual death: whereas the resurrection (Joh_5:28-29) is literal; the rising of dead bodies from the graves. It is impossible to take both sections in one and the same sense, either figurative or literal. The wording of Joh_5:28 and still more of Joh_5:29 is quite conclusive against spiritual resurrection being meant there: what in that case could ‘the resurrection of damnation’ mean? Joh_5:24-25 are equally conclusive against a bodily resurrection being meant here: what in that case can ‘an hour is coming, and now is’ mean?
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21–29. The intimacy of the Son with the Father proved by the twofold power committed to the Son (a) of communicating spiritual life, (b) of causing the bodily resurrection of the dead.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (21) The following verses (Joh_5:21-29) show what these greater…
(21) The following verses (Joh_5:21-29) show what these greater works are. They are the Resurrection and the judgment; but these are regarded as spiritual as well as physical, as present as well as future. Once again the background of the thought is to be found in Joh_5:17. Resurrection and Judgment were the work of the Father—“My Father worketh hitherto;” but the manifestation in limits of space and time is the work of the Son—“and I work.”
For as the Father raiseth up the dead, and quickeneth them.—The “them” after “quickeneth” is better omitted. The words are purposely general. Raising the dead and making alive are attributes of God. “He kills and He makes alive” (Deu_32:39). “He bringeth down to the underworld and bringeth up” (1Sa_2:6; Tob_13:2). “He has the power of life and death” (Wis_16:13). These the Son seeth the Father doing, and these also He doeth in like manner. He, too, has the power to quicken whom He will, and He useth that power. Deadened souls have felt it, and are living in the new-born life. There is in His word, for the man who hears it and believes it, a moral change which is nothing other than an actual passing out of death into life (Joh_5:24).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 21-26. Greater works: (1) the resurrection of the…
Vers. 21-26. Greater works: (1) the resurrection of the dead.
For (gar introduces an illustration, a proof of the previous assertion. viz. that the eternal love of the Son would issue in such new marvels) as the Father raiseth the dead, and quickeneth them; even so the Son quickeneth whom he will. This is the most exhaustive expression of the Father"s love and revelation to the Son. This thing the Son sees, and this same thing he will do, whether these Jews attempt to put any arrest upon his will or not. The majority of commentators regard vers. 21-27 as descriptive of the moral and spiritual resurrection of dead souls, and hold that a transition is made in vers. 28, 29 to the resurrection of dead bodies and the final consummation. There are some, however, who regard the whole passage even vers. 28, 29 as referring, with the previous verses, to moral resurrection, although the words, "in their tombs" (mnhmeioiv) are there added to give distinctness and explicitness to that future resurrection; and though "now is" of ver. 25 is not there predicated or repeated. Others (with many of the older expositors) refer the entire passage to the final resurrection, which, however, is incompatible with ver. 20 and with the "now is" of ver. 25. Others, again, see in ver. 21, in egeirei and zwopoiei , the whole process of resurrection and renewal, both physical and moral, bodily and spiritual. They suppose that in ver. 25 Christ refers first to the spiritual renovation, to be affirmed and consummated in the universal resurrection and judgment of the last day. The generality of the terms egeirei and zwopoiei , attributed to the Father, makes it possible that the Lord was referring to the numerous events of uplifting from the pit, from the lowest sheol, which formed the staple religious nutrition of the Jewish race. The history of Divine revelation is one lengthened series of interpositions and deliverances, of resurrections of the people of Israel, and of the theocracy from bondage, exile, and spiritual and civil death, and of references to the wonderful transformations of saints and prophets and kings from the depths of despair to the light of life and Divine favour. Ezekiel (Eze 37) had likened the most memorable of these resurrections to the uprising of a huge army from a valley of vision, strewn with the dry bones of both houses of Israel. "So also," says Jesus, "the Son quiekeneth." including under this term, it may be, the physical healing which is often the precursor and condition of spiritual awakening and moral health and vigour. The Son, the incarnate Logos, revealing himself on earth, both as Logos and Son of man, is now quickening after the same fashion whom he will. The will of Christ is in such entire harmony with the Father"s will that there is no rivalry here. The will of the Son is in spontaneous accord with the Divine purpose of resurrection and quickening. He is already doing thus here on earth, as the great organ of the Father, that which makes his will the revelation of the Father. There is no arbitrary decree, such as Calvin found here, nor such as Roues insists upon. The emphasis is simply upon the subject of the verb yelei ; and we have in the expression a vindication of the nineteenth verse, "The Son doeth that which he sees the Father doing." His own yelhma being the origin and revealed centre on earth of Divine manifestations.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The greater miracles:
The greater miracles:
v. 21. For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will.
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v. 22. For the Father judgeth no man, but hath committed all judgment unto the Son,
v. 23. that all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent Him.
v. 24. Verily, verily, I say unto you, He that heareth My Word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.
v. 25. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.
v. 26. For as the Father hath life in Himself, so hath He given to the Son to have life in Himself;
v. 27. and hath given Him authority to execute judgment also, because He is the Son of Man.
Since the miracle and the words of Jesus had not yet convinced the Jews, He here points forward to two miracles which would put His claim to the Sonship of God beyond question. The Jews believed in the power of God to give life and to raise the dead, Deu 32:39; 1Sa 2:6; Isa 26:19. This work of the Father, to raise the dead and restore them to life, is the work of His independent will. And the same is true of the Son. He has absolute power over life and death; as the Author of life He has power to give life and being at will. His will is just as omnipotent as that of the Father. And the same holds true of another divine work. Since all sins are, in the last analysis, directed against God, it is He that judges and condemns; that is His function, His special work. But now He is not exercising the works of this power, but has given this authority, together with its execution, into the hands of the Son. He has thus openly affirmed the full equality, the unquestioned deity of the Son. The allotting of men to their eternal destinies is altogether in the hands of the Son. The statement is sweeping, it refers to all men, and without appeal. Truly, if such an unquestioned divine prerogative is given to the Son, then there can be no doubt as to His deity and as to the divine honor which is due Him. There is no difference between the honor given to the Father and that due to the Son. In honoring the Son, men honor the Father; in refusing to honor the Son, they incidentally take away the honor from the Father. For divine honor and glory belong to the Son.
With great solemnity and a double asseveration the Lord tries to drive home this truth. It is His purpose to give eternal life. That is the purpose and will of God with regard to all men in the world. And the conditions for the receiving of this gift are very simple. They are merely that a person hear His Word, the glorious, sweet message of the Gospel, and then believe in the Father, that sent Him into the world. It is not a question of obtaining eternal life at some later date, but of possessing it right now. The same thought is also expressed from the negative side, namely, that such a person does not come under condemnation. See Rom 8:11-34. By accepting the Word of the Gospel, the believer goes from spiritual death, which would have resulted in eternal death, into life, into the full possession of the life which Jesus brought out of the grave. He has entered into the blessed, intimate communion with God, into the fullness of the glorious life which this union implies. This thought the Lord brings out with equally solemn emphasis. The time which the Triune God had selected had come with the incarnation of Jesus; the great hour of Jesus for calling the spiritually dead back into life had struck. Many a member of the Jewish nation, many a person that was a true Israelite, even if not a descendant of Abraham, was hearing and obeying the voice of the Son of God, as He was proclaiming it with His own mouth. And by such hearing, by the accepting of the Gospel, all such persons were getting the gift of life as their safe possession. The Father has life in Himself; in the same manner, in the same degree, the Son has life in Himself. Christ, even according to His human nature, has received life as His absolute possession. The Son can give life, for He Himself is the Possessor of life, He is Life and the Fountainhead of life. That is one of the mysteries of the Trinity. And the final proof for the Son’s divine power and majesty is His authority to exercise and execute judgment. This authority is His in His capacity as Jesus Christ the man, as the God-man, as the Word of God Incarnate. Those who will not accept the life which He proclaims and offers in the Gospel, will come under the judgment of condemnation by their own fault. Jesus Christ, the Judge, will be obliged to pronounce the judgment of condemnation upon them. And all of this proves beyond all question that Jesus is true God, with unabridged and full divine powers.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Father ... Son
Father ... Son
These are important titles that describe the relationship between God and Jesus. (See: Translating Son and Father)
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life
This refers to "spiritual life."
For the Father judges no one, but he has given all judgment to the Son
The word "for" marks a comparison. The Son of God carries out judgment for God the Father. (See: Translating Son and Father)
honor the Son just as ... the Father. The one who does not honor the Son does not honor the Father
God the Son must be honored and worshiped just like God the Father. If we fail to honor God the Son, then we also fail to honor God the Father. (See: Translating Son and Father)
translationWords
God the Father
die
life
Son of God
judge
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:21 Most Jews firmly believed in resurrection but viewed…
5:21 Most Jews firmly believed in resurrection but viewed it as something God alone could accomplish. Jesus claimed that he gives life.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.