The Meaning of John 5:29 Explained

John 5:29

KJV: And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

YLT: and they shall come forth; those who did the good things to a rising again of life, and those who practised the evil things to a rising again of judgment.

Darby: and shall go forth; those that have practised good, to resurrection of life, and those that have done evil, to resurrection of judgment.

ASV: and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.

KJV Reverse Interlinear

And  shall come forth;  they that have done  good,  unto  the resurrection  of life;  and  they that have done  evil,  unto  the resurrection  of damnation. 

What does John 5:29 Mean?

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 5:29

Unto the resurrection of life [εις αναστασιν ζωης]
Αναστασις — Anastasis is an old word (Aeschylus) from ανιστημι — anistēmi to raise up, to arise. This combination occurs nowhere else in the N.T. nor does “the resurrection of judgment” Only there note both articles. Here without the articles it can mean “to a resurrection of life” and “to a resurrection of judgment,” though the result is practically the same. There are two resurrections as to result, one to life, one to judgment. See both in Daniel 12:2. [source]
Have done good - have done evil []
Note again the use of the different verbs for doing with good and evil. See on John 3:21. On the word for evil ( φαῦλα ), see on John 3:20. [source]
Resurrection of life [ἐὰν ἐγὼ]
The phrase occurs only here in the New Testament: so resurrection of judgment ( ἀνάστασιν κρίσεως ). [source]

Reverse Greek Commentary Search for John 5:29

John 3:21 Doeth the truth [ποιῶν τὴν ἀλήθειαν]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 3:21 Doeth the truth [ποιῶν τὴν ἀλήθειαν]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 3:20 That doeth ill [ο παυλα πρασσων]
The word παυλος — phaulos means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In John 5:29 see contrast between αγατα ποιεω — agatha poieō (doing good things) and παυλα πρασσω — phaula prassō (practising evil things). Hateth the light Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance. Cometh not to the light The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness. Lest his works should be reproved Negative final clause (ινα μη — hina mē) with first aorist passive subjunctive of ελεγχω — elegchō old word to correct a fault, to reprove, to convict. See also John 8:46; John 16:8. To escape this unpleasant process the evil man cuts out Christ. [source]
Acts 24:15 Both of the just and the unjust [δικαιων τε και αδικων]
Apparently at the same time as in John 5:29 (cf. Acts 17:31.). Gardner thinks that Luke here misrepresents Paul who held to no resurrection save for those “in Christ,” a mistaken interpretation of Paul in my opinion. The Talmud teaches the resurrection of Israelites only, but Paul was more than a Pharisee. [source]
Hebrews 6:2  []
The other four items are qualitative genitives withδιδαχην — didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου — baptismōnclass="normal greek">βαπτισμων—epitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
James 3:16 Evil [φαῦλον]
An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word:worthlessness, good-for-nothingness. In classical Greek it has the meanings slight, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. See John 3:20; John 5:29; Titus 2:8. Rev., vile, which, according to its etymology, Lat., vilis, follows the same process of development from cheap, or paltry, to bad. [source]
3 John 1:11 That which is evil - that which is good [τὸ κακὸν - τὸ ἀγαθόν]
Compare τὰ ἀγαθά good τὰ φαῦλα evil John 5:29. [source]
Revelation 2:11 Of the second death [εκ του τανατου του δευτερου]
Εκ — Ek here used for the agent or instrument as often (Revelation 3:18; Revelation 9:2; Revelation 18:1). See Revelation 20:6, Revelation 20:14; Revelation 21:8 where “the second death” is explained as “the lake of fire.” The idea is present in Daniel 12:3; John 5:29 and is current in Jewish circles as in the Jerusalem Targum on Deuteronomy 33:6 and in Philo. It is not annihilation. The Christians put to death in the persecution will at least escape this second death (eternal punishment). [source]
Revelation 20:15  []
If any was not found written in the book of life(ει τις ουχ ευρετη εν τηι βιβλωι της ζωης — ei tis ouch heurethē en tēi biblōi tēs zōēs). Condition of first class withει — eiand the first aorist passive indicative ofευρισκω — heuriskōIn this short sentence the doom is told of all who are out of Christ, for they too follow the devil and the two beasts into the lake of fire (the counterpart of the Gehenna of fire,Matthew 5:22). There is no room here for soul sleeping, for an intermediate state, for a second chance, or for annihilation of the wicked. InDaniel 12:2there is a resurrection to death as well as to life and so inJohn 5:29;Acts 24:15. [source]
Revelation 20:5 Lived not until the thousand years should be finished [ουκ εζησαν αχρι τελεστηι τα χιλια ετη]
See Revelation 20:4 for the items here. “To infer from this statement, as many expositors have done, that the εζησαν — ezēsan of Revelation 20:4 must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative” (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism.This is the first resurrection (αυτη η αναστασις η πρωτη — hautē hē anastasis hē prōtē). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια — palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις — apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]
Revelation 20:5 This is the first resurrection [αυτη η αναστασις η πρωτη]
Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια — palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις — apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]

What do the individual words in John 5:29 mean?

and will come forth those - good having done to [the] resurrection of life - and those evil having done of judgment
καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς οἱ ‹δὲ› τὰ φαῦλα πράξαντες κρίσεως

ἐκπορεύσονται  will  come  forth 
Parse: Verb, Future Indicative Middle, 3rd Person Plural
Root: ἐκπορεύομαι  
Sense: to go forth, go out, depart.
οἱ  those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
τὰ  - 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
ἀγαθὰ  good 
Parse: Adjective, Accusative Neuter Plural
Root: ἀγαθός 
Sense: of good constitution or nature.
ποιήσαντες  having  done 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: ποιέω  
Sense: to make.
ἀνάστασιν  [the]  resurrection 
Parse: Noun, Accusative Feminine Singular
Root: ἀνάστασις  
Sense: a raising up, rising (e.
ζωῆς  of  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.
οἱ  - 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
τὰ  those 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
φαῦλα  evil 
Parse: Adjective, Accusative Neuter Plural
Root: φαῦλος  
Sense: easy, slight, ordinary, mean, worthless, of no account.
πράξαντες  having  done 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: ἀναπράσσω 
Sense: to exercise, practise, to be busy with, carry on.
κρίσεως  of  judgment 
Parse: Noun, Genitive Feminine Singular
Root: κρίσις  
Sense: a separating, sundering, separation.