John 5:27

And hath given him authority to execute judgment also, because he is the Son of man.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(27) Hath given.—As above, gave. The “also” after judgment should be omitted. In these verses, as before, the two relations of Father—Son, Life—Judgment, are emphatic. Both Life and Judgment can belong to God only, but both are the Father’s gift to the Son.

The Son of man.—Render, a son of man. The term differs by the striking omission of articles from the usual term for the Messiah, and occurs again in Revelation 1:13; Revelation 14:14. It is here in contrast to the “Son of God” in John 5:25. The explanation is, once more, to be found in the thought of the Incarnation as an emptying Himself of the attributes which are the glories of the divine nature. It is not because He is Messiah (the Son of Man), but human (a son of man), that the Father gave Him the power to have life in Himself, and the authority to execute judgment. (See Note on John 5:26.) Still His humanity is not here dwelt upon as a qualification for the office of judge, because it is of the same nature as that of those He judges. This thought and the thoughts which flow from it (comp. Acts 17:31) are full of beauty and truth, but the side of truth prominent in this verse, and all those which follow John 5:17, is not His relation to man, but His relation to God. All are a sermon on the text, “My Father worketh hitherto, and I work.”

Matthew Henry's Concise Commentary

5:24-29 Our Lord declared his authority and character, as the Messiah. The time was come when the dead should hear his voice, as the Son of God, and live. Our Lord first refers to his raising those who were dead in sin, to newness of life, by the power of the Spirit, and then to his raising the dead in their graves. The office of Judge of all men, can only be exercised by one who has all knowledge, and almighty power. May we believe His testimony; thus our faith and hope will be in God, and we shall not come into condemnation. And may His voice reach the hearts of those dead in sin; that they may do works meet for repentance, and prepare for the solemn day.

Barnes' Notes on the Bible

Hath given him authority - Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father, Acts 17:31. The word "authority" here (commonly rendered "power") implies all that is necessary to execute judgment - all the physical power to raise the dead, and to investigate the actions and thoughts of the life; and all the "moral right" or authority to sit in judgment on the creatures of God, and to pronounce their doom.

To execute judgment - To do judgment - that is, to judge. He has appointment to "do justice;" to see that the universe suffers no wrong, either by the escape of the guilty or by the punishment of the innocent.

Because be is the Son of man - The phrase "Son of man" here seems to be used in the sense of "because he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union with man and his interest in man. See the notes at Matthew 8:19-20. It is to be remarked here that the word "son" does not have the article before it in the original: Because he is A son of man - that is, because he is a man. It would seem from this that there is a propriety that one in our nature should judge us. What this propriety is we do not certainly know. It may be:

1. Because one who has experienced our infirmities, and who possesses our nature, may be supposed by those "who are judged" to be better qualified than one in a different nature.

2. Because he is to decide between "man" and "God," and it is proper that our feelings, and nature, and views should be represented in the judge, as well as those of God.

3. Because Jesus has all the feelings of compassion we could ask - all the benevolence we could desire in a judge; because he has ShowN his disposition to defend us by giving his life, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being.

Some have supposed that the expression "Son of man" here means the same as "Messiah" (see Daniel 7:13-14), and that the meaning is that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: "Marvel not because I am a man, or because this great work is committed to a man apparently in humble life. You shall see greater things than these." Thus, the Syriac version reads it, and Chrysostom, Theophylact, and some others among the fathers.

Jamieson-Fausset-Brown Bible Commentary

27. because he is the Son of man—This seems to confirm the last remark, that what Christ had properly in view was the indwelling of the Son's essential life in humanity as the great theater and medium of divine display, in both the great departments of His work—life-giving and judgment. The appointment of a Judge in our own nature is one of the most beautiful arrangements of divine wisdom in redemption.

Matthew Poole's Commentary

To execute judgment also; to have the power of life and death, the keys of both; to rule and govern the world, and to judge it at the last day.

Because he is the Son of man: Acts 17:31, He hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained, &c. So Philippians 2:8, Being found in fashion as a man, he humbled himself, and became obedient unto death, even, the death of the cross. Wherefore God also hath highly exalted him, & c. Some think that the sense is, because he was that Son of man, who was the Seed of the woman, promised Genesis 3:15; the Son of man prophesied of by Daniel, Daniel 7:13,14. And that the term, Song of Solomon of man, here, signifieth his office as Mediator.

Gill's Exposition of the Entire Bible

And hath given him authority to execute judgment also,.... Both in his church and kingdom, in the present state of things, and at the last day, when all shall stand before his judgment seat: and that

because he is the son of man; truly and properly man; because though he was in the form of God, and equal to him, yet became man, and was in the form of a servant: and so reads the Ethiopic version, "because the Son of God is the son of man"; and therefore the authority of executing judgment, according to the council and covenant of peace, is committed to him; or that men might have a visible judge, or be judged by one in their own nature: agreeably the Persic version renders it, "because the Son himself is he who judges the sons of men"; or rather because he is that son of man spoken of in prophecy, especially in Daniel 7:13; by whom is meant the Messiah, as the Jews themselves allow (f), and who was not a mere man, but the man God's fellow; and so being omniscient and omnipotent, was equal to such a work, which otherwise he would not have been; See Gill on John 5:22. The Syriac version joins this clause to the beginning of John 5:28, and reads it thus, "because he is the son of man, marvel not at this"; let this be no obstruction to your faith of his quickening the dead, and having authority to execute judgment on all; since, though the son of man, he is not a mere man, but God over all, as what is next ascribed to him manifestly shows.

(f) Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Jarchi & Saadiah Gaon in Daniel 7.13. & R. Jeshuah in Aben Ezra in ib.

Geneva Study Bible

And hath given him {i} authority to execute judgment also, because he is {k} the Son of man.

(i) That is, high and sovereign power to rule and govern all things, in so much that he has power over life and death.

(k) That is, he will not only judge the world as he is God, but also as he is man, he received this from his Father, to be judge of the world.

EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek Testament

John 5:27. Not only has the Father given to the Son this great prerogative, but καὶ ἐξουσίαν … ἀνθρώπου ἐστί. κρίσιν ποιεῖν, like judicium facere, and our do judgment, is used by Demosthenes, Xenophon, Polybius, etc., in the sense “to judge,” “to act as judge”. This climax of authority [although καὶ is omitted before κρίσιν by recent editors on good authority] is based upon the fact ὅτι υἱὸς ἀνθρώπου ἐστί. [Strangely enough, Chrysostom ascribes this punctuation to Paul of Samosata, and declares it to be an inconsequence. He himself begins John 5:28 with this clause, and reads “marvel not at this, that He is the Son of Man”.] The absence of the article condemns all interpretations which render these words “the Son of Man” and understands that Jesus claims the prerogative of judgment as the Messiah. Where “the Son of Man” means the Messiah the articles regularly appear. Besides, direct allusion to the Messianic functions would here be out of place. The words must be rendered “because He is a son of man,” that is, a man. How is this a reason for His being Judge of men? Various explanations are given: the Judge must be visible since the judgment is to take place with human publicity (Luther Maldonatus, Witsius), because as man the Son carries out the whole work of redemption (Meyer, etc.), because men should be judged by the lowliest and most loving of men (Stier), because the Judge must share the nature of those who are brought before Him (Westcott), because only as man could Jesus enter into the sphere in which the judicial office moves or have the compassion which a judge of men should possess (Baur), because the judgment of humanity is to be a homage rendered to the holiness of God, a true act of adoration, a worship; and therefore the act must go forth from the bosom of humanity itself (Godet). But undoubtedly Beyschlag is right when he says: “The eternal love condemns no one because he is a sinner; as such it does not at all condemn; it leaves it to men to judge themselves, through rejection of the Saviour who is presented to them. The Son of Man is the judge of the world, just because He presents the eternal life, the kingdom of heaven to all, and urges all to the eternal decision, and thus urges those who continue unbelieving to a continuing self-judgment” (Neutest. Theol., i. 290). By His appearing in human form as God’s messenger, and by His offer of life eternal, He necessarily judges men. As His offer of life to the impotent man tested him and showed whether he would abide in death or pass into life: so are all men judged precisely by that appearance among them in human form which stumbles them and tempts them to think His claims absurd, and which yet as the embodied love and life of God necessarily judges men. Therefore μὴ θαυμάζετε τοῦτο.

Cambridge Bible for Schools and Colleges

27. Hath given him authority to execute judgment also] Better, gave Him authority to execute judgment, when He sent Him into the world. ‘Also’ is not genuine. See on John 1:12, and comp. John 10:18.

because he is the Son of man] Rather, because He is a son of man; i.e. not because He is the Messiah, but because He is a human being. In the Greek neither ‘son’ nor ‘man’ has the article. Where ‘the Son of Man,’ i.e. the Messiah, is meant, both words have the article: comp. John 1:51, John 3:13-14, John 6:27; John 6:53; John 6:62, John 8:28, &c. Because the Son emptied Himself of all His glory and became a man, therefore the Father endowed Him with these two powers; to have life in Himself, and to execute judgment.

Before passing on to the last section of this half of the discourse we may remark that “the relation of the Son to the Father is seldom alluded to in the Synoptic Gospels. But a single verse in which it is, seems to contain the essence of the Johannean theology, Matthew 11:27 : ‘All things are delivered unto Me of My Father; and no man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.’ This passage is one of the best authenticated in the Synoptic Gospels. It is found in exact parallelism both in S. Matthew and S. Luke … And yet once grant the authenticity of this passage, and there is nothing in the Johannean Christology that it does not cover.” S. p. 109. The theory, therefore, that this discourse is the composition of the Evangelist, who puts forward his own theology as the teaching of Christ, has no basis. If the passage in S. Matthew and S. Luke represents the teaching of Christ, what reason have we for doubting that this discourse does so? To invent the substance of it was beyond the reach even of S. John; how far the precise wording is his we cannot tell. This section of it (21–27) bears very strong impress of his style.

Bengel's Gnomen

John 5:27. Ὅτι Υἱὸς ἀνθρώπου) No article is added in this passage: because He is Son of Man, power has been given Him of judging. He, a man. saves men: He, a man, judges men: Daniel 7:13, etc., “I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days—and there was given Him dominion, and glory, and a kingdom.” Acts 17:31; Hebrews 2:5, etc., “Unto the angels hath He not put in subjection the world to come—but—‘what is man, that Thou art mindful of him? or the son of man, that thou visitest him? Thou madest Him a little lower than the angels; Thou crownedst Him with glory and honour,—Thou hast put ail things in subjection under His feet.’ ”

Pulpit Commentary

Verses 27-29. -

(2) Second "greater work" - judgment of the world. Verse 27. - And he gave him (i.e. the Son, the God-Man) authority to execute judgment, because he is Son of man. He has vindicated his power to confer life upon the dead by asserting the possession by "the Son" of the Divine Sonship. He now adds, so far as the relation to man is concerned, his fitness and authority to administer justice, to preside over the entire juridical process, to lift the scales, to determine the destiny of the human race. The fitness is seen in this, that he, "the Son," is "the Son of man." The one term, "THE SON," entirely covers the twofold Sonship. The proof of his humanity is assumed to be complete. The fact of it is the ground that he who knows what is in man should be the Judge of men. By personal experience of man's temptations and frailties; by knowing every palliation of our sins, every extenuation of our failures, every aggravation of our weakness; by gazing through human eyes with human consciousness upon our mysterious destiny, he is competent to judge; whereas by being Son of God as well as Son of man, he is entrusted with power to execute the judgment of the Eternal. The principle involved is based upon perfect justice. The honour thus conferred on the God-Man is infinite, the consolation thus held out to man unspeakable. We are being judged by Christ, not by impersonal law. The entire incidence upon every individual of the Law is in the hands of the Redeemer. The Saviour, the Life-giver, the Voice which quickens the dead, assigns the judgment. We must be careful, in any inference we draw from this grand utterance, to avoid all suspicion of schism or rivalry between the Father and the Son. The Son is not more merciful than the Father. For the Father of the Old Testament pitieth his children, and knoweth their frame (Psalm 103:13, 14), and the Father of Jesus Christ loves the world, and counts the very hairs of our heads. The Son will not exercise this judgment with less regard to the claims of eternal justice than the Father; but his knowledge of humanity is, by the nature of the case, a guarantee of such application of the justice of God to the case of every individual, that man's knowledge of himself will be able personally to justify and verify it. The Divine judgment will go forth from the heart of man himself. John 5:27

Vincent's Word Studies

Authority

See on John 1:12.

Also

Omit.

The Son of man

Better, a son of man. The article is wanting. The authority is assigned to Him as being very man. John uses the article everywhere with this phrase, except here and Revelation 1:13; Revelation 14:14. See on Luke 6:22.