The Meaning of John 5:24 Explained

John 5:24

KJV: Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

YLT: Verily, verily, I say to you -- He who is hearing my word, and is believing Him who sent me, hath life age-during, and to judgment he doth not come, but hath passed out of the death to the life.

Darby: Verily, verily, I say unto you, that he that hears my word, and believes him that has sent me, has life eternal, and does not come into judgment, but is passed out of death into life.

ASV: Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.

KJV Reverse Interlinear

Verily,  verily,  I say  unto you,  He that heareth  my  word,  and  believeth  on him that sent  me,  hath  everlasting  life,  and  shall  not  come  into  condemnation;  but  is passed  from  death  unto  life. 

What does John 5:24 Mean?

Verse Meaning

Jesus proceeded to develop one idea from the preceding argument more fully. He introduced it with a solemn affirmation. Jesus said that He gave life to whomever He pleased ( John 5:21). He now described these people as those who hear His word and believe the Father. They will not experience condemnation (cf. John 3:18; Romans 6:14; Romans 8:1) but begin already to experience eternal life (cf. John 3:36; Ephesians 2:1; Ephesians 2:5). "Realized eschatology" is the aspect of future conditions that exist already in the present. In this case it refers to the believer"s possession of eternal life already. Beasley-Murray called this verse "the strongest affirmation of realized eschatology applied to the believer in the NT." [1] People pass from one realm to another the moment they believe (cf. 1 John 3:14)
Jesus" word had brought new life to the paralytic ( John 5:8). His word will also bring eternal life or eternal death to everyone. His word is the same as the Father"s word since the Son only says what the Father gives Him to say ( John 5:19). Jesus specified the Father as the object of faith because He had just explained that the Son mediates everything from the Father, not because Jesus is an inappropriate object of faith (cf. John 3:16; John 14:1). The Son represents the Father to humankind, so when we place faith in the Son we are placing it in the Father as well.
Therefore the believer"s basis of eternal security and his or her assurance of eternal life both rest on the promise of the Son.
"To have eternal life now is to be secure throughout eternity.
"The words of this verse should not be taken simply as a statement of fact. They are that. Anyone who hears and believes has eternal life. But the words also constitute an invitation, a challenge. They are a call to hear Christ and to take the step of faith." [2]

Context Summary

John 5:19-29 - The Father Working Through The Son
The relationship of our Lord to the Father was such that He felt Himself competent to fulfill all the functions of the Divine Being. Is it God's prerogative to raise the dead? It is also Jesus Christ's. The Son quickeneth whom He will, John 5:21. Is it the divine right to be the judge of man? It is also the Redeemer's right. See John 5:22. Is it the peculiar attitude of God to be the fountain of life, so that life, inherent, underived, and perennial, is ever arising in His nature, sustaining here an angel and there a humming-bird? This is also an attribute of our blessed Lord. So hath He given to the Son to have life in Himself, John 5:26. The entire sum of the attributes of Deity are resident in the nature of the Son of man. But though all divine attributes were his, and might have been called into operation, He forebore to use them, that He might learn the life of dependence and faith, the life which was to become ours towards Himself. He did nothing apart from the Father, John 5:19, etc. No vine ever clung more closely to its trellis, and no child to its mother, than He to the Father. See Galatians 2:20; Hebrews 12:2. [source]

Chapter Summary: John 5

1  Jesus on the Sabbath day cures him who was diseased thirty-eight years
10  The Jews therefore object, and persecute him for it
17  He answers for himself, and reproves them, showing by the testimony of his Father,
31  of John,
36  of his works,
39  and of the Scriptures, who he is

Greek Commentary for John 5:24

Hath eternal life [εχει ζωην αιωνιον]
Has now this spiritual life which is endless. See John 3:36. In John 5:24, John 5:25 Jesus speaks of spiritual life and spiritual death. In this passage (John 5:21-29) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In Revelation 20:14 we have the phrase “the second death” with which language compare Revelation 20:4-6. But hath passed out of death into life Perfect active indicative of μεταβαινω — metabainō to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgment (κρισις — krisis). [source]
Heareth []
Closely connected with believeth. [source]
Hath eternal life []
See on John 3:36. [source]
Shall not come into condemnation [εἰς κρίσιν οὐκ ἔρχεται]
The present tense, cometh not. So Rev. Not condemnation, but judgment, as Rev. See on John 3:17. Wyc., cometh not into doom. The present, cometh, states the general principle or order. [source]
From death [ἐκ θανάτου]
Rev., correctly, out of death, pointing to the previous condition in which he was. [source]
Life [τὴν ζωήν]
The life; the ideal of perfect life. [source]

Reverse Greek Commentary Search for John 5:24

John 3:15 Have eternal life []
A characteristic phrase of John for live forever. See John 3:16, John 3:36; John 5:24; John 6:40, John 6:47, John 6:54; 1 John 3:15; 1 John 5:12. The interview with Nicodemus closes with John 3:15; and the succeeding words are John's. This appears from the following facts: 1. The past tenses loved and gave, in John 3:16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (John 1:16-18; John 12:37-41), and to do so abruptly. See John 1:15, John 1:16, and on and, John 1:16. 3. John 3:19is in the same line of thought with John 1:9-11in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our Lord, but by John (John 1:12; John 2:23; 1 John 5:13). 5. The phrase only-begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (John 1:14, John 1:18; 1 John 4:9). 6. The phrase to do truth (John 3:21) occurs elsewhere only in 1 John 1:6. -DIVIDER-
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John 12:44 Believeth - on Him that sent Me [πιστεύει - εἰς τὸν πέμψαντά με]
This is the first and almost the only place in the Gospel where the words believe on are used with reference to the Father. This rendering in John 5:24is an error. See John 14:1. The phrase is constantly associated with our Lord. At the same time it is to be noted that it contemplates the Father as the source of the special revelation of Christ, and therefore is not absolutely an exception to the habitual usage. The same is true of John 14:1. [source]
John 5:24 Hath eternal life [εχει ζωην αιωνιον]
Has now this spiritual life which is endless. See John 3:36. In John 5:24, John 5:25 Jesus speaks of spiritual life and spiritual death. In this passage (John 5:21-29) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In Revelation 20:14 we have the phrase “the second death” with which language compare Revelation 20:4-6. But hath passed out of death into life Perfect active indicative of μεταβαινω — metabainō to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgment (κρισις — krisis). [source]
John 7:16 Mine [εμη]
Possessive pronoun, “not mine in origin.” Jesus denies that he is self-taught, though not a schoolman. But his that sent me Genitive case of the articular participle (first aorist active of πεμπω — pempō). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of “the one who sent me” of the Father (John 4:34; John 5:23, John 5:24, John 5:30, John 5:37; John 6:38-40, John 6:44; John 7:16, John 7:18, John 7:28, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis. [source]
John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 13:1 Now before the feast of the passover [προ δε της εορτης του πασχα]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν — ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα — hina with second aorist active subjunctive of μεταβαινω — metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος — eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
John 3:18 Is not judged [ου κρινεται]
Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans 8:32.). The believer in Christ as Saviour does not come into judgment (John 5:24). Hath been judged already Perfect passive indicative of κρινω — krinō Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (John 5:40). Because he hath not believed Perfect active indicative of πιστευω — pisteuō has taken a permanent attitude of refusal. Here οτι μη — hoti mē states the reason subjectively as the judgment of the Judge in any such case (ο μη πιστευων — ho mē pisteuōn already mentioned) while in 1 John 5:10 οτι ου πεπιστευκεν — hoti ou pepisteuken gives the reason objectively (ου — ou instead of μη — mē) conceived as an actual case and no longer hypothetical. See John 1:12 for εις το ονομα — eis to onoma with πιστευω — pisteuō (believing on the name) and John 1:14 for μονογενους — monogenous (only begotten) and also John 3:16. [source]
John 7:3 His brethren [οι αδελποι αυτου]
“His brothers” (half-brothers actually), who “were not believing on him” Depart hence Second aorist active imperative of μεταβαινω — metabainō to pass to another place (John 5:24; John 13:1). It was impertinence on their part. That thy disciples also may behold Final clause with ινα — hina and the future active indicative of τεωρεω — theōreō Jesus had many disciples in Judea at the start (John 2:23; John 4:1) and had left it because of the jealousy of the Pharisees over his success (John 4:3). The brothers may have heard of the great defection in the synagogue in Capernaum (John 6:66), but the advice is clearly ironical. Which thou doest To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and from Judea for a year and a half. Perhaps the brothers of Jesus may actually have been eager to rush Jesus into the hostile atmosphere of Jerusalem again. [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
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The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
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The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
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Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
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There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
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Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
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Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
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In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

1 John 3:14 From death [ἐκ τοῦ θανάτου]
Lit., out of the death. The article marks it as one of the two spheres in which men must be; death or life. The death, the life, present one of those sharp oppositions which are characteristic of the Epistle; as love, hatred; darkness, light; truth, a lie. Ὁ θάνατος thedeath, occurs in John's Epistles only here and in the next clause. In the Gospel, only John 5:24. Personified in Revelation 1:18; Revelation 6:8; Revelation 9:6; Revelation 20:13. [source]
1 John 1:5 In Him is no darkness at all [καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
1 John 5:12 Hath the life [εχει την ζωην]
The life which God gave (1 John 5:11). This is the position of Jesus himself (John 5:24; John 14:6). [source]
Revelation 1:9 Kingdom [βασιλείᾳ]
The present kingdom. Trench is wrong in saying that “while the tribulation is present the kingdom is only in hope.” On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiality of John to treat the eternal life as already present. See John 3:36; John 5:24; John 6:47, John 6:54; 1 John 5:11. “In all these things we are abundantly the conquerors (Romans 8:37sqq.). This may go to explain the peculiar order of the three words; tribulation and kingdom, two apparently antithetic ideas, being joined, with a true insight into their relation, and patience being added as the element through which the tribulation is translated into sovereignty. The reference to the future glorious consummation of the kingdom need not be rejected. It is rather involved in the present kingdom. Patience, which links the life of tribulation with the sovereignty of Christ here upon earth, likewise links it with the consummation of Christ's kingdom in heaven. Through faith and patience the subjects of that kingdom inherit the promises. “Rightly he says first 'in the tribulation' and adds afterwards 'in the kingdom,' because, if we suffer together we shall also reign together” (Richard of St. Victor, cited by Trench). Compare Acts 14:22. [source]

What do the individual words in John 5:24 mean?

Truly I say to you that the [one] the word of Me hearing and believing the [One] having sent Me he has life eternal into judgment not comes but has passed out of - death - life
Ἀμὴν λέγω ὑμῖν ὅτι τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου τὴν ζωήν

Ἀμὴν  Truly 
Parse: Hebrew Word
Root: ἀμήν  
Sense: firm.
λέγω  I  say 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: λέγω 
Sense: to say, to speak.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
λόγον  word 
Parse: Noun, Accusative Masculine Singular
Root: λόγος  
Sense: of speech.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἀκούων  hearing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
πιστεύων  believing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
τῷ  the  [One] 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
πέμψαντί  having  sent 
Parse: Verb, Aorist Participle Active, Dative Masculine Singular
Root: πέμπω  
Sense: to send.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἔχει  he  has 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
ζωὴν  life 
Parse: Noun, Accusative Feminine Singular
Root: ζωή  
Sense: life.
αἰώνιον  eternal 
Parse: Adjective, Accusative Feminine Singular
Root: αἰώνιος  
Sense: without beginning and end, that which always has been and always will be.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
κρίσιν  judgment 
Parse: Noun, Accusative Feminine Singular
Root: κρίσις  
Sense: a separating, sundering, separation.
ἔρχεται  comes 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
μεταβέβηκεν  has  passed 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: μεταβαίνω  
Sense: to pass over from one place to another, to remove, depart.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
θανάτου  death 
Parse: Noun, Genitive Masculine Singular
Root: θάνατος 
Sense: the death of the body.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ζωήν  life 
Parse: Noun, Accusative Feminine Singular
Root: ζωή  
Sense: life.