For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will.

For as the Father raiseth up the dead, and giveth life: so the Son also giveth life to whom he will.

For even as the Father raises the dead and quickens them, thus the Son also quickens whom he will:

For as the Father raiseth the dead and quickeneth them, even so the Son also quickeneth whom he will.

For as the Father raiseth the dead, and reviveth them; even so the Son reviveth whom he will.

'For, as the Father doth raise the dead, and doth make alive, so also the Son doth make alive whom he willeth;

For as the Father raises up the dead, and vivifies them; even so the Son vivifies whom he will.

For just as the Father awakens the dead and gives them life, so the Son also gives life to whom He wills.

In the same way, as the Father gives life to the dead, even so the Son gives life to those to whom he is pleased to give it.

For just as the Father raises the dead and gives life, so also does the Son give life to whomever he wills.

For, just as the Father raises the dead and gives them life, so also the Son gives life to whom he pleases.

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.

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 1-Kings 17:22, and by the prophet Elisha, in the case of the Shunamite's son, 2-Kings 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.
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, John 11:43-44; Luke 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.

As the Father raised up the dead - This he did in the case of the widow's son at Sarepta, 1-Kings 17:22, by the ministry of the Prophet Elijah. And again, in the case of the Shunamite's son, 2-Kings 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, Mark 5:35-42; the widow's son at Nain, Luke 7:11-15; and Lazarus, at Bethany, John 11:14-44.
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.

(4) For as the Father raiseth up the dead, and quickeneth [them]; even so the Son quickeneth whom he will.
(4) The Father makes no man partaker of everlasting life except in Christ, in whom alone also he is truly worshipped.

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 Genesis 29:26.

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.
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.

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 John 5:21-22. The acquittal of believers, which presupposes judgment, is treated of John 5:24; the quickening some of the dead, John 5:25; and the general resurrection, John 5:28.