John 5 29

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.

John 5:29 nkjv

and come forth? those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.

John 5:29 niv

and come out?those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned.

John 5:29 esv

and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

John 5:29 nlt

and they will rise again. Those who have done good will rise to experience eternal life, and those who have continued in evil will rise to experience judgment.

John 5 verses

John 5 29 Meaning

John 5:29 reveals Jesus' teaching on the universal resurrection of all humanity and the subsequent, definitive judgment based on their earthly lives. All who have died will be raised from their tombs; those whose lives were characterized by faith expressed in good deeds will rise to eternal life, while those whose lives were marked by evil deeds will rise to face condemnation and eternal judgment. It underscores God's perfect justice and Jesus' ultimate authority over life, death, and final destiny.

John 5 29 Context

John chapter 5 begins with Jesus healing a man at the Pool of Bethesda on the Sabbath. This act draws the ire of the Jewish authorities, who accuse Jesus of breaking the Sabbath. In response, Jesus asserts His divine equality with God the Father, stating, "My Father is working until now, and I am working" (Jn 5:17). This claim escalates their opposition, as they sought to kill Him not only for breaking the Sabbath but also for making Himself equal with God.

Jesus then proceeds to expound upon His unique relationship with the Father and His divine authority, granted by the Father. He explains that the Father loves the Son and shows Him everything He does (Jn 5:20), including the power to raise the dead and give them life (Jn 5:21). Critically, Jesus declares that the Father "judges no one, but has given all judgment to the Son" (Jn 5:22), and that all must honor the Son just as they honor the Father (Jn 5:23).

Verses 24-27 further emphasize Jesus' role as the life-giver and judge, asserting that those who hear His word and believe the Father have eternal life and have passed from death to life. He speaks of an immediate, spiritual resurrection ("the hour is coming, and is now here," Jn 5:25) for those who believe, as well as a future physical resurrection for all (Jn 5:28). John 5:29 is the culmination of this discourse, specifying the outcome of this universal physical resurrection, dividing humanity into two groups based on their deeds in life and the resulting eternal destinies.

John 5 29 Word analysis

• And (καὶ - kai): A simple conjunction, but significant in connecting this verse directly to the preceding statement in John 5:28 about "all who are in the tombs hearing His voice." It marks the consequence and the two distinct outcomes of that hearing and coming forth.
• shall come forth (ἐκπορεύσονται - ekporeusontai): From ekporeuomai, meaning "to come out, go forth, proceed from." It suggests an active, definitive emerging from the graves, underscoring the undeniable power of Christ's call. It's a forceful departure from the realm of the dead.
• they that have done good (οἱ τὰ ἀγαθὰ ποιήσαντες - hoi ta agatha poiēsantes): Literally "the ones having done the good things."
  • ἀγαθὰ (agatha): Refers to that which is intrinsically good, morally excellent, beneficial. This isn't mere humanitarianism, but deeds born out of a renewed heart.
  • ποιήσαντες (poiēsantes): A participle of poieō, meaning "to do, to make, to perform." It emphasizes active, deliberate conduct. These "good deeds" in the Johannine context are ultimately linked to faith in Jesus Christ, as He states in John 6:29, "This is the work of God, that you believe in Him whom He has sent." Good works, then, are evidence and fruit of true faith, not a means to earn salvation (Eph 2:8-10; Jas 2:17-26).
• unto the resurrection (εἰς ἀνάστασιν - eis anastasīn):
  • εἰς (eis): Means "into" or "unto," indicating direction towards a state or purpose.
  • ἀνάστασιν (anastasīn): "Resurrection, rising up." This refers to the physical raising of the dead, reuniting body and spirit. It signifies an elevation from a state of death.
• of life (ζωῆς - zōēs): Genitive of zōē, meaning "life." In the New Testament, especially in John, this often refers to eternal life (Gk: zoē aiōnios), the spiritual, abundant life received through faith in Christ, which is not merely prolonged existence but a new quality of life in fellowship with God. So, a resurrection that culminates in or leads to this eternal, divine life.
• and they that have done evil (οἱ τὰ φαῦλα πράξαντες - hoi ta phaula praxantes): Literally "the ones having practiced the vile/worthless things."
  • φαῦλα (phaula): Refers to things that are bad, worthless, vile, corrupt, wicked. It contrasts sharply with agatha.
  • πράξαντες (praxantes): A participle of prassō, also meaning "to do, practice," but sometimes implying habitual action or routine. It highlights a life characterized by persistently engaging in evil deeds, born out of a rejection of truth and light (Jn 3:19-20).
• unto the resurrection (εἰς ἀνάστασιν - eis anastasīn): Same as above, but with a different outcome.
• of damnation (κρίσεως - kriseōs): Genitive of krisis, meaning "judgment, decision, condemnation." Here, it signifies not merely a legal proceeding but the result of an unfavorable judgment: condemnation, damnation, or punishment. This is a resurrection to face the final, irreversible verdict and its associated consequences.

Words-group by words-group analysis

• "shall come forth they that have done good... and they that have done evil": This phrase highlights the universality of the resurrection; all will come forth. The criterion for their distinct destinies is their conduct or deeds. This directly refutes any idea of universal salvation (everyone going to heaven regardless of deeds/faith) or mere annihilation (evil-doers simply ceasing to exist). It establishes a definitive separation based on life's trajectory.
• "unto the resurrection of life" vs. "unto the resurrection of damnation": This is a stark binary outcome. There are only two final destinations for humanity. This illustrates the decisive nature of divine judgment. "Resurrection of life" means an eternity spent in God's presence, characterized by His zoē. "Resurrection of damnation" means an eternity in a state of condemnation, apart from God, the opposite of zoē, where the spiritual consequences of sin are realized. The dual outcome underscores the ultimate authority of Jesus as judge, making decisions that are final and eternal.

John 5 29 Bonus section

The Greek terms poieō (doing good) and prassō (doing evil) sometimes carry subtle differences; poieō can mean specific acts, while prassō can suggest habitual practice or continuous action. This subtle nuance reinforces the idea that the judgment is based on the general character and trajectory of one's life, not isolated incidents. It's about a life lived in Christ or apart from Christ, which then informs one's actions. Jesus' emphasis here is a stark counterpoint to the contemporary Jewish belief that simply being a descendant of Abraham guaranteed participation in the resurrection to life. Jesus clearly defines the criteria for life or condemnation, not based on lineage, but on relationship with Him as expressed through one's life. This concept of the universal resurrection and subsequent judgment of all (believer and unbeliever) distinguishes it from other "resurrections" mentioned in scripture, such as the rapture (1 Thes 4:16-17) which specifically refers to believers. This passage specifically addresses the ultimate, general bodily resurrection before the final judgment.

John 5 29 Commentary

John 5:29 serves as a profound eschatological declaration by Jesus, asserting His dominion over life, death, and judgment. It unequivocally presents a future general resurrection for all humankind, not just the righteous, distinguishing itself from views of an exclusive resurrection. This general resurrection will culminate in a separation of individuals into two distinct groups: those raised to eternal life and those raised to condemnation.

The basis for this ultimate division lies in "what they have done"—their "good" or "evil" deeds. It is vital to understand that "doing good" in this context is not a self-meritorious path to salvation. Rather, in Johannine theology and consistent with the broader New Testament, "good deeds" are the manifest fruits and evidence of genuine faith in Jesus Christ (John 6:29). True belief in Christ invariably transforms a person, prompting a life of obedience and righteousness as a response to God's grace (Eph 2:8-10; Jas 2:17-26). Conversely, "evil deeds" are the consistent outcome of unbelief and a rejection of Christ's light (John 3:19-21). Thus, one's life's conduct becomes a visible testament to their underlying relationship—or lack thereof—with God through Christ.

The "resurrection of life" points to eternal fellowship with God, an experience of His unending zoē (divine life). The "resurrection of damnation" (κρίσεως - kriseōs) implies an enduring state of separation from God, where judgment has been rendered and its consequences are perpetually experienced. This verse highlights divine justice, personal accountability, and the finality of eternity, affirming that our earthly choices have eternal repercussions under the sovereign authority of Christ.

• Example: A person whose life demonstrates consistent love, service, and belief in Christ (even imperfectly, showing repentance for sins) will experience the "resurrection of life." Conversely, one whose life is consistently characterized by a rejection of God and acts of malice, injustice, and self-serving sin will face the "resurrection of damnation."