John 5:24: Part Two - A Promise to the Judean Authorities

By Evangelist Frank Tyler

I. Introduction

Regardless of his audience, whether Jewish or Gentile, the Apostle John must record why the Judean authorities, highly motivated and educated individuals within Judaism, fail to believe in Jesus… especially when they were themselves charged with actively seeking out the Christ in hopes of throwing off the iron boot of Rome. More importantly, how does Jesus love such a fractious group burdened with legalism and the oral traditions?

II. The Depths of God’s Loyal Covenantal Love

In chapter three of John’s account, Jesus reveals to an inquiring Nicodemus and his students part of the reason for this failure.

3:18 “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.

3:19 And this is the condemnation, that the [L]ight has come into the world, and men loved darkness rather than light, because their deeds were evil.

3:20 For everyone practicing evil hates the [L]ight and does not come to the [L]ight, lest his deeds should be exposed.

3:21 But he who does the truth comes to the [L]ight, that his deeds may be clearly seen, that they have been done in God.” (John 3:18-21)

Regardless of anyone’s good works and obedience to the law of Moses, condemnation exists already for the individual who does not believe. The Christ, the Son of God, comes into the world as the Light; as a rule, men love darkness and do not come to the Light, lest it expose their supposed “good deeds” as wickedness. Those individuals, like Nicodemus, drawn by God to do the truth (John 3:2), come to Jesus that their deeds may be clearly seen, that they have been done in God. Unlike Nicodemus, very few within the leadership of Israel will come out of the darkness to the Light for fear that their good deeds may be revealed as wickedness. The apologetic Jesus offers the Judean authorities in chapter 5 builds upon the logic of His previous explanation to Nicodemus, himself a Pharisee and teacher of Israel.

John 5:19-23—Who am I in relationship to the Father?

Following the healing of the infirmed man, Jesus begins His apologetic to the Judean authorities in verses 19-23 by assuring them of the intimacy of His relationship with the Father and the righteousness of His actions. Then Jesus answered and said to them, “Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; (John 5:19). Literally, the expression most assuredly comes from the Hebrew affirmation, “Amen, Amen.” Our Lord assures His audience of the truth of His words with both His and the Father’s affirmation.

5:19 … [F]or whatever He [the Father] does, the Son also does in like manner.

5:20 For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel.

5:21 For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.

5:22 For the Father judges no one, but has committed all judgment to the Son, (John 5:19-22; underlining added)

Noting the succession of four Greek post-positive “gar” (γὰρ) constructions translated For, the intimacy and oneness of purpose of their relationship unfolds in what the Father entrusts to the Son that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him (John 5:23). The One so entrusted by the Father is righteous and worthy of honor—not condemnation.

In verse 23, instead of the common translation honor, you and I might better translate the Greek word τιμῶσιν as “revere.” While the Judean authorities persecute Jesus as one who promotes lawlessness by openly disregarding the oral traditions, whatever [the Father] does, the Son does in like manner. Far greater works of righteousness the Father entrusts to Him; For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will. Sadly, despite the miraculous sign they have just witnessed, Nicodemus’ colleagues do not revere the One standing before them; they are not drawn to the Light, but abide in darkness.

John 5:24-26—God loves the Judean Authorities according to His promise.

Whatever the Father has entrusted to the Judean authorities as leaders of Israel pales in significance to what the Father entrusts to the Son. Based upon this special relationship, Jesus promises them: Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life (John 5:24).

Again, Jesus begins His promise with the affirmation of truth, “Amen, Amen,” translated Most assuredly. The New King James Version—he who hears My word and believes, translates two present active Greek participles preceded by the article: ὁ (article) τὸν λόγον μου ἀκούων (participle “hearing”), καὶ πιστεύων (participle “believing”), literally, “the one hearing My word and believing.” TheNew International, English Standard, New International, and Logos 21 versions capture the all-inclusive meaning of Jesus’ words: whoever hears my word and believes, as does theHolman Christian Standard, anyone who hears My word and believes. Though Jesus gives His promise to whoever or anyone, no one but the Son may promise and fulfill in the name of the Father: 1) everlasting life; 2) righteousness that precludes coming into judgement; and 3) perfect assurance of having passed from death into life. This threefold promise expresses very clearly the loyal covenantal love of God or chesed for these Judean authorities as individual whoevers to hear and believe.

The gift of eternal life comes from the One who has life in Himself to give; the One now persecuted as an unrighteous law breaker and blasphemer by the authorities is the very One whom the Father has entrusted to give eternal life to the whoevers of the world (see John 3:16 also). The Judean authorities may distrust Jesus, but hearing Him they can believe in God the Father who sent Jesus and have everlasting life as a gift; for it is the express will of the Son and Father for whoever hears and believes.

Jesus wishes to avoid deafening the Judean authorities to the truth of His words by overtly condemning their wicked thoughts and intentions. Therefore, using metonymy, He tactfully draws their attention to the result, shall not come into judgment, as a metonym for the cause, righteousness sufficient to avoid judgment; thereby, leaving His audience to ponder, how can Jesus promise that whoever believes will not come into judgment without fulfilling the demands of a righteous and holy God for justice? The Greek noun krísis, translated judgment means a final judgment resulting from a divine judicial process. It is used five times in chapter 5, verses 22, 24, 27, 29, and 30, as well as in John 3:19. Although the leadership of Israel knows very well that the righteous demands of a holy God must be satisfied to avoid final judgment or krísis, at this point in Jesus’ ministry, they cannot know that this promise specifically foreshadows His satisfaction of God’s righteous demands on the cross. Nevertheless, this truth undergirds His promise that whoever hears His word and believes in the Father shall not come into judgment. For those Judeans standing before Jesus questioning His righteousness according to their understanding of the oral traditions, His promise to them to not come into judgment is a tactful yet utterly stunning correction—righteousness attained only by faith in the Father and Jesus’ promise—not the works of the law. At this point in His ministry, Jesus need not openly condemn them or argue the finer points of the Mosaic law and God’s righteousness with this highly fractious group, but merely promise that the whoever believes the Father’s witness of the Son shall not come into judgment. Jesus leaves them to infer that the One who promises this right relationship with the Father cannot Himself be unrighteous.

In the book of Revelation, Jesus reveals to the Apostle John and the churches God’s final judgment for righteousness, the Great White Throne (Revelation 20:11-15); likewise, the Apostle Paul reveals the judgment for reward, the Bema Seat (Romans 14:10-12; 1 Corinthians 3:10-15; and 2 Corinthians 5:9-11). Unfortunately, some scholars confuse these two judgments. At the Great White Throne, only unbelievers are held personally accountable for the righteousness of their own good works. In marked contrast, at the Bema Seat, God judges only believers for reward in His Kingdom, those whose names are already written in the Book of Life, those already possessing the imputed righteousness of Christ. God does not judge for righteousness those who already possess the righteousness of Christ imputed to them by faith. The Book of Life already records their names. These two judgment seats remain distinct from one another.

Throughout John 5, Jesus never refers to the Bema Seat judgment for believers—only to the final judgment of unbelievers at the Great White Throne. Consider the following chart:

Comparison Between the Great White Throne and Bema Seat Judgments

Comparison	Great White Throne	Bema Seat
Scriptures	Rev. 20:11-15	Rom. 14:10-12; 1 Cor. 3:10-15; and 2 Cor. 5:9-11
Judge	Jesus Christ	Jesus Christ
Participants	Unbelievers	Believers
Timing	After the Messianic Kingdom, but prior to the eternal order	After the rapture but prior to the Messianic Kingdom
Purpose	To judge the works of unbelievers to demonstrate sufficient righteousness before a perfect and holy God	To judge the works of believers built on the foundation of Christ for purpose of reward
Verdict	No unbeliever demonstrates sufficient righteousness to be in the presence of God.	Jesus winnows the foundation with fire; only the believer’s good works remain.
Outcome	God condemns all unbelievers to the Lake of Fire.	Jesus rewards His servants for the good works that endure the winnowing fire.

The Greek verb μεταβέβηκεν translated has passed from death into life is a perfect active indicative expressing an event having already transpired with results in the present. The moment an individual believes in the Father and Jesus’ promise, they have passed from death into life—everlasting or eternal life with God’s perfect assurance of their eternal destiny. According to New Testament scholar Robert Wilkin, “John 5:24 refutes the notion that believers will appear at the final judgment [Great White Throne]. That is where eternal destinies are decided, and Jesus specifically taught that believers ‘shall not come into judgement [krísis].’ The eternal destiny of believers has already been decided” (underlining added).

By faith, each and every one of the Judean authorities standing before Jesus—independent of any sinful intention or desire on their part—may believe the Father’s witness of the Son and receive what the Son promises: 1) everlasting life, 2) righteousness sufficient to avoid final judgment at the Great White Throne, and 3) perfect assurance of having passed from death into life. Whoever believes in the Father and His Son’s promise possesses the perfect assurance that comes only from God and His word that his or her eternal destiny “has already been decided;” Again, Jesus promises assurance, and whoever believes His promise has what He promises—assurance… perfect assurance from both the Father and Son.

The love embodied in this threefold promise to a group of individuals so lost in sin and set upon Jesus’ destruction remains one the Bible’s greatest expressions of chesed or promissory love. Jesus even loves the Judean authorities who persecute Him as an unrighteous enemy of God.

Given the explanation of His unique relationship to the Father in John 5:19-23 and His promise of salvation (John 5:24), Jesus now uses the expression “Amen, Amen” for a third time (John 5:19, 24, and 25).

5:25 Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.

5:26 For as the Father has life in Himself, so He has granted the Son to have life in Himself, (John 5:25-26)

Though similar, the expression the hour is coming, and now is differs for the expression the hour is coming in verse 28. According to verse 25, the time is both future and present when the dead will hear the voice of the Son of God; and those who hear will live . Jesus encourages the leaders standing before Him. First, He reveals that other spiritually dead persons will hear Him and live eternally (Thus far, within John’s account alone, the disciples, Nicodemus, the Samaritan Woman and her village of Sychar along with the Nobleman from Cana and his family have believed and are living eternal life.). Second, He reminds them of His utterly unique relationship to the Father that makes this salvation by faith in Him possible. For as the Father has life in Himself, so He has granted the Son to have life in Himself (John 5:26).

John 5:27-30—Judgment awaits the Judean authorities.

Having so clearly appealed to the Judean authorities to believe the Father and His Son’s promise to them, Jesus expresses the only other alternative to salvation by faith, salvation according to their own good works. Indeed the Father… has given Him [the Son] authority to execute judgment also, because He is the Son of Man (John 5:27; Daniel 7:9-14). The Greek word krísis is used once again; the Great White Throne judgment for righteousness remains in view.

The timing of this judgment lies in the future for the hour is coming in which all who are in the graves will hear His voice (John 5:28; underlining added). Of this judgment, John observes later in the book of Revelation:

20:12 And I saw the dead, small and great standing before God, and books were opened …the dead were judged according to their works, by the things which were written in the books.

20:13 The sea gave up the dead who were in it, andDeath and Hades delivered up the dead who were in them. And they were judged, each one according to his works. (Revelation 20:12-13; underlining added)

Indeed, John’s account in Revelation mirrors Jesus’ promise in John chapter 5 that those hearing the Son of God’s voice will come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation (John 5:29).

That the Great White Throne judgment holds the real possibility for a perfect and holy God to justify the dead by their works unto the resurrection of life, demonstrates the perfect righteousness of Jesus’ judgment: I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me (John 5:30; underlining added). The book of Revelation reveals that despite the possibility of being justified by their works, no one, not already in the Book of Life, will be resurrected unto life:

20:14 Then Death and Hades were cast into the lake of fire. This is the second death.

20:15 And anyone not found written in the Book of Life was cast into the lake of fire . (Revelation 20:14-15; underlining added)

Ironically, this tragic outcome comes precisely because Jesus’ judgment is perfectly righteous, because I do not seek My own will but the will of the Father who sent . The difference between these two alternatives could not be more devastatingly stark.

Summary

Initially, the issue of righteousness enters into our Lord’s apologetic in a very subtle and diplomatic manner through His promise that those who believe shall not come into judgment. In chapter 5, His tactful words seek to open the eyes and ears of those caught up in the righteousness of the law and oral traditions. Later in His ministry, He will again refer to the healing of the infirmed man and build upon this same theme by warning them explicitly: Do not judge according to appearance, but judge with righteous judgment (John 7:27; underlining added).

In His apologetic, Jesus gives two alternatives to the Judean authorities: salvation by faith in the Father and the promise of the Son or salvation according to their own good works. Ultimately, in their capacity as leaders, they will reject God’s Messiah and His offer of the kingdom based upon demon possession (Matthew 12:23-24). That Jesus makes this promise to this particular group without calling them to repent reveals the great depths of God’s loyal covenantal love or chesed for each of them as individuals. Again, Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life must remain one of the Bible’s greatest single expressions of chesed or promissory love.

Perhaps, the words of a one-time Judean authority named Saul sum up the nature of God’s loyal covenantal love best:

5:6 For when we were still without strength, in due time Christ died for the ungodly.

5:7 For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die.

5:8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. (Romans 5:6-8)

The Apostle Paul, a Pharisee by training and chief among sinners (1 Timothy 1:15), knows the depths to which Jesus went to save him. Thankfully, God’s promissory love never fails: And I [Jesus] , if I am lifted up from the earth, will draw all peoples to Myself (John 12:32; underlining added).

III. The Deafness of the Authorities to Jesus’ Apologetic

Breathtaking and expansive, the apologetic Jesus gives to the Judean authorities reflects the manner of God’s love toward His people consistently revealed throughout the Old Testament. Their failures as His people, no matter how grievous, never keep God from fulfilling His promises or covenants to them. Sadly, the authorities fail to hear Jesus’ promise as God’s promise to them. They fail to honor or revere Him as the Christ, the Son of God. How might these men, entrusted by God to lead the nation of Israel, be drawn to faith in the Father and His Son’s promise to them? How might these men, not as a body of highly exalted somebodies, but rather as a group of lowly whoevers in need of salvation, be persuaded of the truth of Jesus’ words to them as individuals?

The Four-Fold Witness

If I bear witness of Myself, My witness is not true (John 5:31). In the face of hardened rejection, Jesus goes beyond the biblical standard for establishing truth by offering a four-fold witness.

1) As a burning and shining lamp, John the Baptist borewitness to the truth and they were willing for a time to rejoice in his light (John 5:31-35). Yet I do not receive testimony from man, but I say these things that you [all] may be saved (John 5:34; underlining added).

2) Jesus has a greater witness than John’s; for the works which the Father has given Me to finish—the very works [signs] that I do—bear witness of Me, that the Father has sent Me (John 5:36). Surely, the good work of healing the infirmed man reminds the Judean authorities of other miraculous signs performed as a witness that He is sent by the Father.

3) And the Father, Himself, who sent Me, has testified of Me … (John 5:37).

4) You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. (John 5:39).

This four-fold witness—John the Baptist, the good works or signs Jesus performs, the Father, and the Scriptures—fails to persuade these Judean authorities: But you are not willing to come to Me that you may have life (John 5:40). How do these authorities fail to come to Him?

The explanation Jesus gives the Judean authorities builds upon His initial warning to Nicodemus (John 3:18-21). Jesus does not receive honor from men (John 5:41), but these authorities seek it among themselves:

5:43 I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive.

5:44 How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God? (John 5:43-44)

Though entrusted to lead God’s people, each of these leaders seeks honor or glory from one another apart from the honor or glory of God. Unlike Nicodemus, who, having seen the signs, comes out of darkness to the Light, they are not willing to honor God by coming to the Light, because it reveals their lives and good works as wickedness. The one who does the truth comes to the [L]ight , that his deeds may be clearly seen, that they have been done in God (John 3:21). Despite all their efforts to obey the law of Moses and enforce the oral traditions, they fail to honor or revere God foryou do not have the love of God in you (John 5:42).

The Prophet Like Moses

At this point in His ministry, Jesus does not accuse the Judean authorities, but there is one who accuses you—Moses, in whom you trust (John 5:45). Consider Moses’ instruction to the leadership of Israel in Deuteronomy chapter 18.

18:18 I [Lord] will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him.

18:19 And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him .

(Deuteronomy 18:18-19; underlining added)

The leadership of Israel knows this Messianic prophecy and the consequences for failing to hear; for this reason they eagerly pursue Messianic claims, but how should they discern a false prophet?

18:21 And if you say in your heart, “How shall we know the word which the LORD has not spoken?’—

18:22 when a prophet speaks in the name of the LORD, if the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet has spoken it presumptuously ; you shall not be afraid of him. (Deuteronomy 18:21-22; underlining added)

By healing the infirmed man, Jesus purposefully demonstrates the absolute power and veracity of His word; He commands, [r]ise, take up your bed and walk; [a]nd immediately the man was made well, took up his bed, and walked (John 5:8-9, 11-12). This miraculous sign proves He does not speakpresumptuously. He is the Prophet like Moses: And it shall be that whoever will not hear My [the Father’s] words, which He [Jesus, the Prophet like Moses] speaks in My name, I will require it of him (Deuteronomy 18:19; underlining added).

Summary

Sadly, the Judean authorities of Jesus’ day do not know the God of Israel.

7:18 Who is a God like You,

Pardoning iniquity

And passing over the transgression of the remnant of His heritage?

He does not retain His anger forever,

Because He delights in mercy (chesed).

7:19 He will again have compassion on us,

And will subdue our iniquities.

You will cast all our sins

Into the depths of the sea.

7:20 You will give truth to Jacob

And mercy (chesed) to Abraham ,

Which You have sworn to our fathers

From days of old. (Micah 7:18-20; underlining added)

Jesus is the embodiment of God’s great love (chesed) for His people and all mankind; to know God is to know Jesus as His Son who promises eternal life.

In his 2013 book A Jew Among Romans, Frederic Raphael describes the reason for the destruction of Jerusalem from Josephus’s perspective: “…God was a moral enforcer, not a celestial croupier. It followed that Jerusalem would never have fallen, on any occasion, if He had not had reason to withdraw His sympathy. Why would the God of the Hebrews turn His face from His chosen people? The answer had to be that they had sinned.” From a legalistic perspective, Israel failed to abide under the law of Moses. However, from God’s perspective, despite all of His efforts to demonstrate His Son’s Messiahship, the Judean authorities fail from a lack of faith.

5:46 For if you believed Moses, you would believe Me; for he wrote about Me.

5:47 But if you do not believe his writings, how will you believe My words? (John 5:46-47)

Just as Moses declared the Mosaic Covenant, so too the Prophet like Moses declares the New Covenant. To this very lost group of individuals, Jesus will continue to reach out reaffirming chesed, the loyal covenantal or promissory love of God, and the righteousness that comes only by faith in Him.

IV. Applications for Evangelism

Far from being a reprehensible anti-Semitic diatribe, the historical events recorded in chapter 5 exemplify God’s love for the Judean authorities.

Avoiding the trap of legalism

The failure of the Judean authorities to believe Jesus’ promise stems from their preoccupation with their oral traditions and legal righteousness. As earnest as the flesh of man may be at any moment in time to obey the law, only God can circumcise the heart through faith in His Son. The righteousness which comes from the law falls short of the righteousness which comes from faith in Jesus Christ and His promise of eternal life. When you and I reach out with the good news of Jesus and His promise of eternal life, we must avoid the trap of legalism and instead share Jesus’ loyal covenantal or promissory love so freely poured out on the cross for all mankind.

Sharing with those who are Jewish

Today many people are unfamiliar with the Old Testament Scriptures. Thankfully, God purposed for all peoples regardless of ethnicity or religious background to receive the gift of eternal life (John 20:30-31). Contemporary Jews oftentimes find themselves at odds with legalists just as Jesus found Himself at odds with the Judean authorities of His day. Clarify the correct translation of Ioudaioi (Judean authorities) in John and then share Jesus’ promise with them directly from the Gospel of John.

V. Conclusion

In John chapter 5, the interactions between Jesus and the Judean authorities historically document the depths of God’s loyal covenantal love, chesed. The notion of the Gospel of John as a contrived account filled with the anti-Semitic prejudices of the late first or early second century church finds no traction within the account itself. Though the Judean authorities—Pharisees, Sadducees, Priests, and Scribes—contend zealously for their God and earnestly seek Israel’s Messiah and His kingdom, they also remain enslaved to their understanding of the law and more importantly to their oral traditions. Despite the miraculous sign of healing an infirmed man on the Sabbath and an apologetic founded upon His threefold promise, Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life (John 5;24), the Judean authorities (with notable exceptions like Nicodemus) remain condemned already to God’s final Great White Throne judgment.

As an ardent Pharisee, at one time yoked under the burden of the law, Paul knows personally the unbounded chesed and infinite power of the One True God of Israel to break that yoke:

5:20 Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more,

5:21 so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.

(Romans 5:20-21)

Hope remains even for the Judean authorities.

© 2020 by Frank Tyler; you may copy, print and give away freely, but you may not sell.

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