John 5:29

Joh 5:29. Ἀνάστασιν ζωῆς) the resurrection of life, ordained to live.[107] [108][107] τὰ φαῦλα, evil) Dost thou desire to know whether thy portion shall be in the resurrection of life or of condemnation? Then sift thoroughly thy course of action, whether it is good or bad; but remember to examine thine accounts, not according to thine own fancy, but according to the truth of the case.—V. g.

[108] ἀνάστασιν κρίσεως, the resurrection of condemnation) It would be inappropriate to term it the resurrection of death: but yet it is opposed to the resurrection of life. Therefore sinners indeed shall rise again, but from death to death; their resurrection shall not be a regeneration [Mat 19:28.—E. and T.], but an abortion.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

To that resurrection which had life everlasting following it: against which is set the resurrection of condemnation: that is, which condemnation followeth.

Faith and infidelity shall be judged by their fruits.

Of their graves.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

resurrection of life--that is, to life everlasting (Mat 25:46).

of damnation--It would have been harsh to say "the resurrection of death," though that is meant, for sinners rise from death to death [BENGEL]. The resurrection of both classes is an exercise of sovereign authority; but in the one case it is an act of grace, in the other of justice. (Compare Dan 12:2, from which the language is taken). How awfully grand are these unfoldings of His dignity and authority from the mouth of Christ Himself! And they are all in the third person; in what follows He resumes the first person.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29. And they who have done good. He points out believers by good works, as he elsewhere teaches that a tree is known by its fruit, (Matthew 7:16; Luke 6:44.) He praises their good works, to which they have begun to devote themselves since they were called. For the robber, to whom Christ on the cross (Luke 23:42) promised life, and who had all his life been given up to crimes, expresses a desire to do good with his latest breath; but as he is born again a new man, and from being the slave of sin begins to be a servant of righteousness, the whole course of his past life is not taken into account before God. Besides, the sins themselves, on account of which believers every day subject themselves to condemnation, are not imputed to them. For without the pardon which God grants to those who believe in Him, there never was a man in the world of whom we can say that he has lived well; nor is there even a single work that will be reckoned altogether good, unless God pardon the sins which belong to it, for all are imperfect and corrupted. Those persons, therefore, are here called doers of good works whom Paul calls earnestly desirous or zealous of them, (Titus 2:14.) But this estimate depends on the fatherly kindness of God, who by free grace approves what deserved to be rejected.

The inference which the Papists draw from those passages — that eternal life is suspended on the merits of works — may be refuted without any difficulty. For Christ does not now treat of the cause of salvation, but merely distinguishes the elect from the reprobate by their own mark; and he does so in order to invite and exhort his own people to a holy and blameless life. And indeed we do not deny that the faith which justifies us is accompanied by an earnest desire to live well and righteously; but we only maintain that our confidence cannot rest on any thing else than on the mercy of God alone.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(29) Damnation.—Better, judgment. See Note on Joh_3:20. On “done good” and “done (practised) evil,” see Notes on Joh_3:20-21. It is remarkable that these are the only instances where the words here and there used for “practice” and for “evil” occur in St. John. This double opposition, and the use of words which He does not use again, support the distinction in the earlier Note. The passages are comments on each other. The law of the spiritual resurrection now is the law of that which shall be hereafter. Those who, working out the truth, come to the light now, that their deeds may be manifested, because they are wrought in God, shall in the final testing, when the secrets of every heart shall be revealed, rise unto the resurrection of life, to dwell in eternal light. Those who, practising evil, choose the darkness now, shall in that final testing, when whatsoever has been spoken in the darkness shall be heard in the light, rise unto the resurrection of condemnation (Act_24:15), bound in chains of darkness, and be cast into outer darkness. (Comp. Notes on Mat_8:12; Mat_25:46 and 1Co_3:13 et seq.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. done evil] Or, practised worthless things. See on Joh_3:20.

unto the resurrection of damnation] Better, unto the resurrection of judgment. It is the same Greek word as is used in Joh_5:22; Joh_5:27. These words are the strongest proof that spiritual resurrection cannot be meant. Spiritual resurrection must always be a resurrection of life, a passing from spiritual death to spiritual life. A passing from spiritual death to judgment is not spiritual resurrection. This passage, and Act_24:15, are the only direct assertions in N.T. of a bodily resurrection of the wicked. It is implied, Mat_10:28; Rev_20:12-13. A satisfactory translation for the Greek words meaning ‘judge’ and ‘judgment’ cannot be found: they combine the notions of ‘separating’ and ‘judging,’ and from the context often acquire the further notion of ‘condemning.’ See on Joh_3:17-18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And shall come forth,.... Out of their graves, as Lazarus came forth from his at the word of command, and as the bodies of the saints did after the resurrection of Christ, when their graves were opened:

they that have done good; which none of Adam's posterity naturally do, or can do of themselves: such are designed here who believe in Christ, which to do is the work of God, and the greatest and best of worlds; and without which it is impossible to please God in any; and indeed, whatever is not of faith is sin, and cannot be a good work: a good work is that which is done according to the will of God, from love to him, in faith, and with a view to his glory; and those that do such works shall come forth

unto the resurrection of life; that is, unto everlasting life, glory, and happiness; this is the first and better resurrection; and those that have part in it, over them the second death shall have no power. All shall rise to life, to an immortal life, so as never to die more; yet only good men shall rise to enjoy an happy and glorious life; which will lie in communion with God, angels, and saints, and in conformity to Christ, and in the everlasting vision of him:

and they that have done evil; who give up themselves to work wickedness; whose continual employment, and the business, series, and course of whose lives it is to commit sin; who are slaves unto it, and vassals of it, and are properly workers of iniquity; otherwise there is no man but what does that which is evil, and that daily: these shall come forth

unto the resurrection of damnation; that is, to everlasting damnation, shame, and reproach; they shall be condemned by the Judge of the whole earth, and shall be pronounced cursed; and shall be ordered to go into everlasting fire, and shall go into everlasting punishment; which will be a punishment both of loss and sense: they will lose, or be deprived of, the presence of God, and feel his wrath in their consciences. All will rise, but with a difference; the dead in Christ will rise first, in the morning of the resurrection, in the beginning of the thousand years, and therefore are here mentioned first; the rest the wicked, will not rise until the evening of that day, till the thousand years are ended, and therefore are spoken of last. The former will rise by virtue of union to Christ, the other by his power, and both at hearing his voice; the saints will rise with bodies glorious, powerful, and spiritual; and wicked men, though with bodies immortal, yet vile, and dishonourable: the one will rise to a life of joy and happiness that will last for ever, and which will be properly life; the other, though they will rise and live for ever, yet in misery and woe, and which will be the second, or eternal death; see a like distinction in Dan 12:2, to which there seems to be some, reference here. And he at whose voice all this shall be, must be equal to God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 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.

Ver. 29. They that have done good] In die iudicii plus valebit conscientia pura quam marsupia plena. Bern., Dan 12:1-2. Though other things be darkly delivered, yet when the Jews were to lose land and life, the resurrection is plainly described. So Heb 11:35.

Unto the resurrection of damnation] As Pharaoh’s baker came forth to be hanged when the butler was exalted. Good therefore is the counsel given us by the heathen orator, Ita vivamus ut rationem nobis reddendem arbitremur. The wicked shall come forth of their graves like filthy toads, against that terrible storm, Psa 9:17. The elements shall melt like scalding lead upon them, &c., 2Pe 3:10;

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Shall come forth - Shall come out of their graves. This was the language which he used when he raised up Lazarus, Joh 11:43-44.

They that have done good - That is, they who are righteous, or they who have by their good works “shown” that they were the friends of Christ. See Mat 25:34-36.

Resurrection of life - Religion is often called life, and everlasting life. See the notes at Joh 5:24. In the resurrection the righteous will be raised up to the full enjoyment and perpetual security of that life. It is also called the resurrection of life, because there shall be no more “death,” Rev 21:4. The enjoyment of God himself and of his works; of the society of the angels and of the redeemed; freedom from sickness, and sin, and dying, will constitute the life of the just in the resurrection. The resurrection is also called the resurrection of the just Luk 14:14, and the first resurrection, Rev 20:5-6.

The resurrection of damnation - The word “damnation” means the sentence passed on one by a judge - judgment or condemnation. The word, as we use it, applies only to the judgment pronounced by God on the wicked; but this is not its meaning always in the Bible. Here it has, however, that meaning. Those who have done evil will be raised up “to be condemned or damned.” This will be the object in raising them up - this the sole design. It is elsewhere said that they shall then be condemned to everlasting punishment Mat 25:46, and that they shall be punished with everlasting destruction 2Th 1:8-9; and it is said of the unjust that they are reserved unto the day of judgment to be punished, 2Pe 2:9. That this refers to the future judgment - to the resurrection then, and not to anything that takes place in this life - is clear from the following considerations:

1. Jesus had just spoken of what would be done in this life - of the power of the gospel, Joh 5:25. He adds here that something still more wonderful - something beyond this - would take place. “All that are in the graves” shall hear his voice.

2. He speaks of those who are in their graves, evidently referring to the dead. Sinners are sometimes said to be dead in sin, but sinners are not said to be “in a grave.” This is applied in the Scriptures only to those who are deceased.

3. The language used here of the “righteous” cannot be applied to anything in this life. When God converts men, it is not because they “have been good.”

4. Nor is the language employed of the evil applicable to anything here. In what condition among men can it be said, with any appearance of sense, that they are brought forth from their graves to the resurrection of damnation? The doctrine of those Universalists who hold that all people will be saved immediately at death, therefore, cannot be true. This passage proves that at the day of judgment the wicked will be condemned. Let it be added that if “then” condemned they will be lost forever. Thus, in Mat 25:46, it is said to be “everlasting” punishment; 2Th 1:8-9, it is called “everlasting” destruction. There is no account of redemption in hell - no Saviour, no Holy Spirit, no offer of mercy there.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Unto the resurrection of judgment. That is, condemnation. (Challoner)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And come forth; not all to be made partakers of eternal life and glory; there shall be a resurrection unto life, which only they shall obtain

who have done good, walking in the commandments of God; not because they have done good, as if their goodness had merited any such thing, for eternal life is the gift of God, Rom 6:23. But others, who have, wrought iniquity, and died without repentance and faith in me, shall arise, that the justice of God may by me, the Judge of the quick and the dead, be exceeded upon them unto eternal condemnation. This Daniel, Dan 12:2, calleth shame, and everlasting contempt. Our Saviour, Mat 25:46, calls it everlasting punishment.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29. Shall come forth—The coming forth of all precedes the judgment. At one hour, one voice, one coming forth, is the resurrection of all, preparatory to the judgment at once performed.

Resurrection of life—In which the spiritual life, implanted in the soul at the first resurrection, (Joh_5:24-25,) is developed into the glorified life. Resurrection of damnation—Opposed to the resurrection of life; and so, is a resurrection to eternal death.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The resurrection of life - That resurrection which leads to life everlasting.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

29. τὰ φ. πράξ. Practised worthless things. see on Joh 3:20.

εἰς ἀνάστ. κρ. Unto the resurrection of judgment. These words are the strongest proof that spiritual resurrection cannot be meant. Spiritual resurrection must always be a resurrection of life, a passing from spiritual death to spiritual life. A passing from spiritual death to judgment is not spiritual resurrection. This passage, and Act 24:15, are the only direct assertions in N.T. of a bodily resurrection of the wicked. It is implied, Mat 10:28; Rev 20:12-13. Comp. Dan 12:2. A satisfactory translation for κρίνειν and κρίσις is not easy to find: they combine the notions of ‘separating’ and ‘judging,’ and from the context often acquire the further notion of ‘condemning.’ see on Joh 3:17-18, and for the genitive Winer, p. 235.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29.] μὴ θαυμ., as ch. 3:7, introduces a matter of even greater wonder to them;—the astounding proof which shall be given in the face of the universe that this is so.

ἔρχεται ὥρα, but not καὶ νῦν ἐστιν this time,—because He is now speaking of the great day of the resurrection: when not merely οἱ νεκροί, but πάντες οἱ ἐν τοῖς μνημείοις, shall hear His voice, and οἱ ἀκούσαντες are not specified, because all shall hear in the fullest sense. Observe that here, as elsewhere, when the judgment according to works is spoken of, it is the great general resurrection of Mat 25:31-46, which (and the notes) compare. So here we have not οἱ πιστεύσαντες and οἱ μὴ πιστεύσαντες, but the categories reach far wider, including indeed in this most general form the first resurrection unto life also—and the two great classes are described as οἱ τὰ ἀγ. ποιήσαντες and οἱ τὰ φαῦλα πράξαντες.

On the difference between ποιεω and πράσσω, see note on ch. 3:20, 21.

Observe, that ζωή and κρίσις stand opposed here, as in ver. 24:—not that there is no such thing as an ἀνάστασις θανάτου (Schleiermacher, in Stier, iv. 194, edn. 2), but that it is involved in this κρίσις.

Olshausen observes (ii. 153) that this, and Act 24:15, are the only direct declarations in the N.T. of a bodily resurrection of the unjust as well as of the just. It is implied in some places, e.g. Mat 10:28, and less plamly in Mat 25:34 ff.: Rev 20:5, Rev 20:12, and directly asserted in the O.T., Dan 12:2. In 1Co_15,—as the object was to convince believers in Christ of the truth of the resurrection of their bodies,—no allusion is made to those who are not believers.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

29. The word ἀνάστασις is used by Æschylus (Eum. 648) of “rising up” from the grave, that is, of “resurrection.” In the LXX it is infrequent, and occurs with this meaning at 2 Macc. 7:14, 12:43 only (cf. Psa_66tit). The Synoptists have it in the narrative of the questioning Sadducees (Mar 12:18f., Mat 22:23f., Luk 20:27f.); and, besides, Lk. has the phrase “the resurrection of the just” (14:14). We have ἀνάστασις in Jn. again at 11:24, 25.

There are the two resurrections: one of life, the other of judgment. For the former, cf. 2 Macc. 7:14 σοὶ μὲν γὰρ ἀνάστασις εἰς ζωὴν οὐκ ἔσται. The two are mentioned together Dan 12:2.

For τὰ φαῦλα πράξαντες (πράσσοντες D), see on 3:20.

Life and judgment begin in this world, but the life once secured continues eternally, the future judgment being already anticipated. The evil-doer is to rise after death, for a judgment which, although predetermined, has not yet been fully exhibited or revealed. See on 3:18f.

Jesus Appeals to the Witness to His Claims Provided by God (Vv. 32, 37), By the Baptist (V. 33), By His Own Works (V. 36), And by the O.T. (V. 39)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Have done good - have done evil. Note again the use of the different verbs for doing with good and evil. See on 3 21. On the word for evil [φαυλα] , see on 3 20.

Resurrection of life [εαν εγω] . The phrase occurs only here in the New Testament : so resurrection of judgment [αναστασιν κρισεως] .

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.