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"Of Himself"; "In Himself". There are depths here that lie beyond the reach of man.
In the former, we have the most blessed self abnegation that forms the theme of Phil. 2:
"He made Himself of no reputation (emptied Himself, R.V.) by taking the form of a
servant" (Phil. 2: 7).
This corresponds with the statement that the Son can do nothing of Himself. The very
fact that the Scripture says "He emptied" Himself reveals that He had somewhat which
He voluntarily relinquished when He became "flesh" and was "found in fashion as a
man". As the "Word" in the beginning, He had "life in Himself" (John 1: 4) "In Him was
life". When therefore we read that the Father had given the Son life in Himself, or that
He had power to lay down His life, and power to take it up again, He was but receiving in
His new sphere, that which was His own. In the beginning He had life in Himself.
Before the world was He had shared the glory with the Father, and when He spoke of His
ascension, it was but to go up "where He was before". It was "the living Father" that had
sent Him (John 6: 57). He was the Son of the "living God" (John 6: 69). He came to
dispense "living water" (John 4: 10); He Himself was "the living bread" (John 6: 51),
and "life through His name" is the purpose of the gospel. Moreover, His glorious titles
include this life in many ways. He is "the bread of life" (John 6: 35, 48), He is "the
resurrection and the life" (John 11: 25); He is "the way, the truth and the life"
(John 14: 6); "I am come that they might have life" was the Lord's own summary of His
commission (John 10: 10). The life that is here offered is the fundamental need of all
men, whether Jew, Gentile or Church of God, whether belonging to the earthly calling,
the heavenly country, or the position of the One body "Far above all". "Life through His
name" and that name "The Christ, the Son of God" belongs to all callings and
dispensations. Any attempt to limit John's Gospel to "the Kingdom" is contrary to the
express testimony of the book itself.
We now turn our attention to the references to "judgment" that are a feature of this
section. The following is the disposition of krino and krisis in this section. In order that
it may be easily followed, we retain the A.V. translation.
A | a | 5: 22. The Father judgeth no man. Krino.
b | 22. All judgment committed unto the Son. Krisis.
B | c | 24. No condemnation for those who believe. Krisis.
d | 27. As Son of Man, execute judgment. Krisis.
c | 29. Resurrection of damnation. Krisis.
A | a | 30. As I hear I judge. Krino.
b | 5: 30. Judgment, just. Not seek own will. Krisis.
Krisis means judgment, not necessarily a judgment that condemns, as can be proved
from many a passage (Matt. 23: 23). But krisis can and does mean damnation too, as
another passage in Matt. 23: makes clear "the damnation of hell" (Matt. 23: 33), not
permitting any softening down; the believer is exempted from Krisis.
"Shall not come into condemnation" (John 5: 24).