Hath he given to the Son to have life, etc. - Here our Lord speaks of himself in his character of Messiah, or envoy of God.
As the Father hath life - God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Acts 14:15; “we preach unto you that ye should turn from these vanities (idols) ‹unto the living God,‘” Joshua 3:10; 1 Samuel 17:26; Jeremiah 10:10. See also Isaiah 40:18-31.
In himself - This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Genesis 2:7; God “breathed into his nostrils the breath of life, and man became a living soul” - that is, a living being. All other creatures derive their life from him. Psalm 104:30, Psalm 104:29; “thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust.” But God is underived. He always existed as he is. Psalm 90:2; “from everlasting to everlasting thou art God.” He is unchangeably the same, James 1:17. It cannot be said that he is “self-existent,” because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for “life.” Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has “in himself” infinite sources of happiness, and no other being, no change in his universe can destroy that happiness.
So - In a manner like his. It corresponds to the first “as,” implying that one is the same as the other; life in the one is the “same,” and possessed in the same manner, as in the other.
Hath he given - This shows that the power or authority here spoken of was “given” or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as “Mediator.” It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have “given” him this power prove that he was inferior in his nature or that his existence was derived. For:
1. It has reference merely “to office.” As Mediator, he may be said to have been appointed by the Father.
2. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully “able” to do. So the Son, “as Mediator,” is subject to the Father; yet this proves nothing about his nature.
To have life - That is, the right or authority of imparting life to others, whether dead in their graves or in their sins.
In himself - There is much that is remarkable in this expression. It is in Him as it is in God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ Acts 3:6; Acts 4:30; Acts 16:18; but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mark 5:41; Luke 7:14; John 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation - equal in omnipotence to the Father, and the power of searching all hearts - equal in omniscience to God.
“Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.” Mark 1:14, 15. DA 231.1
The Messiah's coming had been first announced in Judea. In the temple at Jerusalem the birth of the forerunner had been foretold to Zacharias as he ministered before the altar. On the hills of Bethlehem the angels had proclaimed the birth of Jesus. To Jerusalem the magi had come in search of Him. In the temple Simeon and Anna had testified to His divinity. “Jerusalem, and all Judea” had listened to the preaching of John the Baptist; and the deputation from the Sanhedrin, with the multitude, had heard his testimony concerning Jesus. In Judea, Christ had received His first disciples. Here much of His early ministry had been spent. The flashing forth of His divinity in the cleansing of the temple, His miracles of healing, and the lessons of divine truth that fell from His lips, all proclaimed that which after the healing at Bethesda He had declared before the Sanhedrin,—His Sonship to the Eternal. DA 231.2Read in context »
Upon one Sabbath day, as the Saviour and His disciples returned from the place of worship, they passed through a field of ripening grain. Jesus had continued His work to a late hour, and while passing through the fields, the disciples began to gather the heads of grain, and to eat the kernels after rubbing them in their hands. On any other day this act would have excited no comment, for one passing through a field of grain, an orchard, or a vineyard, was at liberty to gather what he desired to eat. See Deuteronomy 23:24, 25. But to do this on the Sabbath was held to be an act of desecration. Not only was the gathering of the grain a kind of reaping, but the rubbing of it in the hands was a kind of threshing. Thus, in the opinion of the rabbis, there was a double offense. DA 284.1
The spies at once complained to Jesus, saying, “Behold, Thy disciples do that which is not lawful to do upon the Sabbath day.” DA 284.2
When accused of Sabbathbreaking at Bethesda, Jesus defended Himself by affirming His Sonship to God, and declaring that He worked in harmony with the Father. Now that the disciples are attacked, He cites His accusers to examples from the Old Testament, acts performed on the Sabbath by those who were in the service of God. DA 284.3Read in context »
The rulers were silenced; and many of the people exclaimed, “Is not this He, whom they seek to kill? But, lo, He speaketh boldly, and they say nothing unto Him. Do the rulers know indeed that this is the very Christ?” DA 457.1
Many among Christ's hearers who were dwellers at Jerusalem, and who were not ignorant of the plots of the rulers against Him, felt themselves drawn to Him by an irresistible power. The conviction pressed upon them that He was the Son of God. But Satan was ready to suggest doubt; and for this the way was prepared by their own erroneous ideas of the Messiah and His coming. It was generally believed that Christ would be born at Bethlehem, but that after a time He would disappear, and at His second appearance none would know whence He came. There were not a few who held that the Messiah would have no natural relationship to humanity. And because the popular conception of the glory of the Messiah was not met by Jesus of Nazareth, many gave heed to the suggestion, “Howbeit we know this Man whence He is: but when Christ cometh, no man knoweth whence He is.” DA 457.2
While they were thus wavering between doubt and faith, Jesus took up their thoughts and answered them: “Ye both know Me, and ye know whence I am: and I am not come of Myself, but He that sent Me is true, whom ye know not.” They claimed a knowledge of what the origin of Christ should be, but they were in utter ignorance of it. If they had lived in accordance with the will of God, they would have known His Son when He was manifested to them. DA 457.3Read in context »
The Jews had so perverted the law that they made it a yoke of bondage. Their meaningless requirements had become a byword among other nations. Especially was the Sabbath hedged in by all manner of senseless restrictions. It was not to them a delight, the holy of the Lord, and honorable. The scribes and Pharisees had made its observance an intolerable burden. A Jew was not allowed to kindle a fire nor even to light a candle on the Sabbath. As a consequence the people were dependent upon the Gentiles for many services which their rules forbade them to do for themselves. They did not reflect that if these acts were sinful, those who employed others to perform them were as guilty as if they had done the work themselves. They thought that salvation was restricted to the Jews, and that the condition of all others, being already hopeless, could be made no worse. But God has given no commandments which cannot be obeyed by all. His laws sanction no unreasonable or selfish restrictions. DA 204.1
In the temple Jesus met the man who had been healed. He had come to bring a sin offering and also a thank offering for the great mercy he had received. Finding him among the worshipers, Jesus made Himself known, with the warning words, “Behold, thou art made whole: sin no more, lest a worse thing come unto thee.” DA 204.2
The healed man was overjoyed at meeting his Deliverer. Ignorant of the enmity toward Jesus, he told the Pharisees who had questioned him, that this was He who had performed the cure. “Therefore did the Jews persecute Jesus, and sought to slay Him, because He had done these things on the Sabbath day.” DA 204.3Read in context »