The Meaning of John 5:11 Explained

John 5:11

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

YLT: He answered them, 'He who made me whole -- that one said to me, Take up thy couch, and be walking;'

Darby: He answered them, He that made me well, he said to me, Take up thy couch and walk.

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

KJV Reverse Interlinear

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

What does John 5:11 Mean?

Context Summary

John 5:10-18 - Sabbath Work That Pleases The Father
In the foregoing incident our Lord not only healed the sufferer after thirty-eight years of deferred hope, but did so on the Sabbath, and bade him carry his bed home. This clashed with Pharisaic prescriptions; but the man was of course right to infer that He who would work so great a miracle was greater than either the Pharisee or mere ritual. The religious leaders of that time, like those of all time, could not tolerate the setting up of an authority superior to their own, by one who was outside their ranks; and they accused Jesus of Sabbath-breaking. His judges, however, were little prepared for His line of defense, which revealed the depths of our Lord's inner consciousness. First, He spoke of God as His own Father, making Himself God's equal. See Philippians 2:6. Second, He said that God was working through His life and had energized Him to perform that miracle of healing. It was not His own deed but the Father's in Him and through Him. If, then, they condemned it, they were in direct collision with the Infinite One, from whom the Sabbath law had originally come. [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 5:11

But he answered [ος δε απεκριτη]
Demonstrative ος — hos (But this one) and deponent use of απεκριτη — apekrithē (first aorist passive indicative of αποκρινομαι — apokrinomai with no passive force). The same “That one,” emphatic demonstrative as often in John (John 1:18, John 1:33; John 9:37; John 10:1, etc.). The man did not know who Jesus was nor even his name. He quotes the very words of Jesus. Whole Predicate accusative agreeing with με — me (me). [source]
He that made - the same [ὁ ποιήσας - ἐκεῖνος]
The demonstrative pronoun points with emphasis to the subject of the preceding clause. A characteristic usage of John. See John 1:18, John 1:33; John 9:37; John 10:1; John 12:48, etc. [source]

Reverse Greek Commentary Search for John 5:11

John 3:19 This []
That is, herein consists the judgment. The prefacing a statement with this is, and then defining the statement by ὅτι or ἵνα , that, is characteristic of John. See John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6. [source]
John 1:19 This [αὕτη]
The following. This use of the pronoun, calling the reader's attention to what follows, and preparing him for it, is frequent in John. Sometimes the pronoun carries the sense of quality: of this character. See John 3:19; John 15:12; 1 John 5:4, 1 John 5:9, 1 John 5:11, 1 John 5:14. [source]
John 10:28 And I give unto them eternal life [καγω διδωμι αυτοις ζωην αιωνιον]
This is the gift of Jesus now to his sheep as stated in John 6:27, John 6:40 (cf. 1 John 2:25; 1 John 5:11). And they shall never perish Emphatic double negative with second aorist middle (intransitive) subjunctive of απολλυμι — apollumi to destroy. The sheep may feel secure (John 3:16; John 6:39; John 17:12; John 18:9). And no one shall snatch them out of my hand Jesus had promised this security in Galilee (John 6:37, John 6:39). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. Colossians 3:3 (Your life is hid together with Christ in God). [source]
John 5:17 Answered [απεκρινατο]
Regular aorist middle indicative of αποκρινομαι — apokrinomai in John here only and John 5:19, elsewhere απεκριτη — apekrithē as in John 5:11. My Father Not “our Father,” claim to peculiar relation to the Father. Worketh even until now Linear present middle indicative, “keeps on working until now” without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man‘s blessing, but cannot observe it himself. And I work Jesus puts himself on a par with God‘s activity and thus justifies his healing on the Sabbath. [source]
John 3:19 And this is the judgment [αυτη δε εστιν η κρισις]
A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος — erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4, John 1:5, John 1:9, John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα — to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος — hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35, John 12:46; 1 John 1:6; 1 John 2:8, 1 John 2:9, 1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
Ephesians 4:18 Life of God [ζωῆς]
See on John 1:4. The life which God bestows; life in Christ. See 1 John 5:11. [source]
Colossians 3:4 Who is our life [ζωὴ]
See on John 1:4. The life is not only with Christ, it is Christ. Compare John 14:6; 2 Corinthians 4:10, 2 Corinthians 4:11; 1 John 5:11, 1 John 5:12. For the change of person, our for your, see on Colossians 2:13. [source]
2 Timothy 1:1 Of life which is in Christ Jesus []
The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philemon 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. [source]
Hebrews 12:9 And live [καὶ ζήσομεν]
Have true life; not limited to the future life. Comp. John 5:26; John 6:57; 1 John 5:11; Revelation 11:11; Acts 16:28; Romans 6:11; Romans 14:8; 1 John 4:9, and see on living God, Hebrews 3:12. [source]
1 John 5:12 Hath life [ἔχει τὴν ζωὴν]
More strictly, as Rev., the life; i.e., the life which God gave (1 John 5:11). See on John 16:22. Compare Christ who is our life (Colossians 3:4). [source]
1 John 1:2 The Life [ἡ ζωὴ]
The Word Himself who is the Life. Compare John 14:6; John 5:26; 1 John 5:11, 1 John 5:12. Life expresses the nature of the Word (John 1:4). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being. [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]
1 John 5:14 That [οτι]
Declarative again, as in 1 John 5:11.If we ask anything (εαν τι αιτωμετα — ean ti aitōmetha). Condition of third class with εαν — ean and present middle (indirect) subjunctive (personal interest as in James 4:3, though the point is not to be pressed too far, for see Matthew 20:20, Matthew 20:22; John 16:24, John 16:26).According to his will This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.He heareth us (ακουει ημων — akouei hēmōn). Even when God does not give us what we ask, in particular then (Hebrews 5:7.). [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 5:11 mean?

who however answered them The [One] having made me well that One to me said Take up the mat of you and walk
ὃς δὲ ἀπεκρίθη αὐτοῖς ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν Ἆρον τὸν κράβαττόν σου καὶ περιπάτει

δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἀπεκρίθη  answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
  The  [One] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ποιήσας  having  made 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ποιέω  
Sense: to make.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ὑγιῆ  well 
Parse: Adjective, Accusative Masculine Singular
Root: ὑγιής  
Sense: sound.
ἐκεῖνός  that  One 
Parse: Demonstrative Pronoun, Nominative Masculine Singular
Root: ἐκεῖνος  
Sense: he, she it, etc.
μοι  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
Ἆρον  Take  up 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: αἴρω  
Sense: to raise up, elevate, lift up.
κράβαττόν  mat 
Parse: Noun, Accusative Masculine Singular
Root: κράβαττος 
Sense: a pallet, camp bed (a rather simple bed holding only one person).
σου  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
περιπάτει  walk 
Parse: Verb, Present Imperative Active, 2nd Person Singular
Root: περιπατέω  
Sense: to walk.

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