John 5

After this there was a feast of the Jews; and Jesus went up to Jerusalem.

Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.

In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.

For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

And a certain man was there, which had an infirmity thirty and eight years.

When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?

The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.

Jesus saith unto him, Rise, take up thy bed, and walk.

And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.

He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.

Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?

And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.

Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.

The man departed, and told the Jews that it was Jesus, which had made him whole.

And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

But Jesus answered them, My Father worketh hitherto, and I work.

Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.

For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.

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

For the Father judgeth no man, but hath committed all judgment unto the Son:

That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.

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.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.

For as the Father hath life in himself; so hath he given to the Son to have life in himself;

And hath given him authority to execute judgment also, because he is the Son of man.

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

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.

I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

If I bear witness of myself, my witness is not true.

There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.

Ye sent unto John, and he bare witness unto the truth.

But I receive not testimony from man: but these things I say, that ye might be saved.

He was a burning and a shining light: and ye were willing for a season to rejoice in his light.

But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.

And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.

And ye have not his word abiding in you: for whom he hath sent, him ye believe not.

Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

And ye will not come to me, that ye might have life.

I receive not honour from men.

But I know you, that ye have not the love of God in you.

I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.

How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.

For had ye believed Moses, ye would have believed me: for he wrote of me.

But if ye believe not his writings, how shall ye believe my words?

What does John 5:29 mean?

Explanation

John 5:29 is a verse from the New Testament of the Christian Bible that speaks about the outcomes of the final judgement according to the deeds performed by individuals. It divides humanity into two distinct groups: those who have done good and those who have done evil.

The verse communicates that there will be a resurrection for all, not just a spiritual renewal, but a physical one as well. Those who have done good will be resurrected to eternal life, whereas those who have done evil will face a resurrection of condemnation or damnation.

The verse emphasizes personal responsibility and the correlation between one’s actions and their eternal destiny.

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Historical Context

This verse is part of the Gospel of John, which was written approximately between 90-100 AD. The Gospel was composed at a time when early Christian communities were developing their identities and beliefs against the backdrop of both Jewish traditions and Greco-Roman influence.

The concept of a general resurrection at the end of times is rooted in Jewish apocalyptic literature and was an essential part of early Christian preaching as reflected in the sermons documented in Acts of the Apostles.

Theological Insights

Different theological perspectives offer varied insights on this verse:

Traditional Orthodox and Catholic Views: These tend to emphasize the doctrine of bodily resurrection and the final judgement of souls based on their earthly lives.
Protestant Views: Many protestant denominations uphold justification by faith alone but also stress that genuine faith is expected to produce good works.
Liberal Theologies: Some suggest a more metaphorical interpretation, viewing eternal life more as a quality of life achieved through following Jesus's teachings.
Universal Reconciliation: A minority perspective held by some Christians suggests that ultimately, all will be reconciled to God, and this verse is seen through the lens of corrective punishment rather than eternal damnation.

Practical Applications

Practically, this verse can serve as a moral compass, encouraging individuals to live righteously and to make choices that are aligned with the values of compassion, integrity, and love, as these actions lead to positive consequences in the afterlife.

Cross-References

Daniel 12:2: "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."
Matthew 25:46: "And these shall go away into everlasting punishment: but the righteous into life eternal."
Revelation 20:12: "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works."

Language Study

"Resurrection" (Anastasis in Greek): Refers literally to a standing up again, implying not just a spiritual revival but a bodily rising from the dead.
"Life" (Zoe in Greek): Often denotes not just biological life, but a state of being associated with divine, eternal quality.
"Done Good" (Poiesantes ta agatha in Greek): Speaks to actions that reflect the nature of God’s goodness.
"Evil" (Ta phaula in Greek): Indicates not just bad actions, but those that are worthless and morally corrupt.

Cultural and Religious Comparisons

In various ancient cultures, such as the Egyptians and Greeks, there were beliefs in a form of judgement after death, often involving a weighing of the heart or judging of deeds. In Zoroastrianism, one's actions in life affected their afterlife journey.

The verse, however, is distinct in its Judeo-Christian context, emphasizing a unique event of general resurrection where the divine judgements are absolute and final.

Scientific Perspectives

Science does not confirm or deny religious doctrines such as resurrection or afterlife as these beliefs fall outside the purview of empirical measurement and observation.

Scientific understandings of life and death are based on biological processes and do not delve into concepts such as eternal life or damnation, which are metaphysical in nature.

Commentaries

Various biblical scholars and theologians offer interpretations of John 5:29:

Conservative Commentators: Often highlight the verse's emphasis on righteousness and divine justice, asserting the reality of a future resurrection and judgement.
Liberal Scholars: Might argue for a less literal interpretation, proposing that the text is symbolic of ethical living and that the "resurrection" may represent a call to a transformed life now.
Contextual Theologians: May focus on how this verse can be understood and applied within different cultural contexts, particularly with concern to social justice and moral responsibility.
Eschatological Focus: Some commentators may concentrate on the verse’s place within eschatological teachings of the New Testament, comparing it with other verses about end times to build a comprehensive doctrine of judgement and afterlife.

John 5

John 5

What does John 5:29 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 5:29 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?