Johannine Vision of Consummation
Introduction
Abraham Lincoln once said: You cannot escape the responsibility of tomorrow by evading it today.1
It is very true to say that we cannot escape from ‘today’ for a better ‘tomorrow’ in our daily living, so also for our understanding of eschatology. This paper will be focusing on the Johannine vision of consummation, an overview of eschatology in the gospels, the realized and future eschatology, judgment, and eternal life, followed by an in-depth study on a particular passage and the reflection. First of all, let us acknowledge some important terms that relate to the topic.
1. Understanding the Terms
1.1. Consummation
The term ‘Consummation’ can be understood as an act of fulfilling some goals or desired outcomes. It can also be defined as the completion of a goal, the fulfillment of the desired outcome, and/or marks the arrival of something.2
1.2. Eschatology
The term eschatology comes from the two Greek terms, escato and logos, meaning ‘last, end, or final and study of,’ respectively.3 Traditionally, it is defined as the doctrine of ‘last things’ concerning either human individuals or the world. In a biblical sense, eschatology may denote the consummation of God’s purpose, whether it agrees with the end of the world or not, whether the consummation is final or marks a stage in the unfolding pattern of the purpose.4
Barrett defines it as a description of what is ‘to happen’ to the world, especially to man (sic) at the end of all things (at the eschaton). The broader understanding is relevant to the study of John and is much more concerned about the inter-relation between time and eternity.5
1.3. Last Hour
The term hour described by John is eschatological time, which is significant for salvation. Kanagaraj asserts that by using the term hour, John closely links the two standpoints of eschatology – present and future.6
1.4. Parousia
Parousia is a theological concept from the Greek word parousia, meaning ‘coming’ or ‘presence’ or ‘coming of the Lord.’ The basic meaning of the word is derived from the verb pareimi meaning ‘be present.’7 The idea is present in John 21:22-23, and 1 John 2:28; 3:2, which stresses present victory, judgment, and life, but true eschatological expressions are also present (6:39, 40, 44; 12:48; 1 Jn. 2:18).8 We find both realized and unrealized eschatology. The realization is as yet provisional and demands a definitive consummation.9
Let us continue to look at an overview of eschatology in the book of gospels.
2. Overview of Eschatology in the Book of Gospels
Eschatology can be looked into twofold dualism, a vertical dualism of above and below, and a horizontal dualism of present and future. When Synoptic gospel emphasizes on eschatological, it identifies vertical dualism; likewise, John emphasizes more towards vertical but also is aware of eschatological dualism.10 According to Brown, the priority of one eschatological perspective between ‘realized’ or ‘present’ eschatology and the ‘future’ or ‘apocalyptic’ is due to their different theological background; however, the foundation is undoubtedly Christ.11
2.1. In Synoptics
In the synoptic gospel, Jesus’ teaching hints more towards eschatology about the Kingdom of God that has already been realized into history in Jesus’ person and eternal life in the Kingdom of God, that belongs to the Age to Come (Mk. 10:17-30). Therefore the coming of the Son of Man in the clouds with power and great glory (Mk. 13:26ff), to gather his people in eschatological Kingdom (Mk. 13:27), the great tribulation that align with time of messianic woes (Mk. 13:19ff) were given much emphasized.12
2.2. In John
In Johannine, the central theme is of eternal life offers to people in the present. Dodd also believes that the author focus on ‘here and now’ which challenged the Jewish eschatology.14 But the eschatological dualism is also reflected in “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life” (12:25).15 It is noteworthy that realized and future eschatology coexisted in the Qumran community without conscious tension. The same could have been true of the Johannine community. Keener quotes Brown views which say that the Pharisees and Christians shared futurist eschatology; however, in Johannine, John stress more towards realized eschatology in order to addressed the conflict with Jewish authorities who denied, not future hope, but the inauguration of that hope in Jesus. John intentionally replaces most of the expectation of Jesus’ future coming in the Olivet discourse with an emphasis on the Spirit’s coming to realize among the disciples the life of the new era.16
3. Johannine Vision of Consummation: Realized Eschatology
According to Brown, John emphasizes things that have already begun; his eschatology is in part already realized (3:18; 5:24-25; 7:12; 9:16; 10:19-21; 12:31-33; 14:1-3, 18-20; 17:3).17 According to Dodd, Jesus preached only a present kingdom, and the supposed references to a future kingdom must be understood in an already realized sense.18 Some of the realized eschatologies are as follows:
3.1. Salvation
Rand states that participation in the mutual life of Jesus and the Father through knowing, loving, and abiding constitutes realized salvation. Believing enables us to understand Jesus’ identity (14:1) and experiences salvation now (14:10). And the consequence of believing in him results in a mutual relationship of knowing Jesus and being known by him (14:7, 17). These are the components of realized salvation to commit personal freedom.19
3.2. Parousia
Dodd states that Jesus foretells his own coming in John 14:3. Some have seen Christ’s coming to his people at death or in the person of the Holy Spirit at Pentecost, thus providing a future coming.20 This interpretation may claim some support from verse 18, where the reference is not specific to the second coming of Christ. In John 16:16, Jesus said, “A little while, and you will no longer see me, again a little while, and you will see me.” Here, the idea is present. Some scholars refer Jesus speaks of a coming again in the coming of Paraclete (14:18) to this parousia.21 However, Aune argues that all Jesus’ sayings in the Johannine about his parousia seem insufficient for excluding the possibility that a future coming is envisioned.23 For Ladd, Jesus’ words about coming of the Paraclete and his eschatological coming both reflect the tension between realized and futuristic eschatology.24
3.3. Heaven
Jesus himself is central to the concept of heaven. In John 6, the ‘bread of heaven’ applies in a physical sense to the manna in the wilderness, in which case, heaven means from above the earth. Jesus claimed to be the ‘bread from heaven’ to provide life, the spiritual provision guaranteed life forever (6:58). Naturally, the process begins in this life but can reach its goal only in eternal life.25 In the mind of Jesus, the primary idea of heaven for believers is the idea of an eternal home.26 John assures that when we see Christ, we shall be like him (1 Jn. 3:2), which is regarded as a hope for the present.27
4. Johannine Vision of Consummation: Future Eschatology
Robinson states that there are several passages (5:28, 29; 6:39, 40, 44, 54; 12:48) that convey a future emphasis; these will not bend to the realized-eschatology theme.28 Bultmann also focuses on future references.29 Moule views that the present-future tension represents shifts of emphasis between individual and collective sayings.30 Some of the future eschatologies are as follows:
4.1. Death
Morris comments that the death in John 8:51 is an emphatic position.31 Marsh adds, the Jews thought that Jesus promoted a way of escaping from physical death. However, it is clear from the consequence that Jesus was not thinking of physical death.32 Rather the spiritual death, which his followers would not experience in the future. Jesus also predicted what kind of death Peter would die as a means by which he would glorify God (21:15-19). The Johannine focus more on the quality of having eternal life than worrying about the present physical death.33
4.2. Last Hour
Marshall states that in 1 John 2:18, there is a reference to the last hour, which is related to the antichrist’s coming.34 John saw the false teachers of his day as antichrists that are possessed by the spirit of the antichrist; the same still lay in the future. Guthrie mentions that the expression which John uses can be understood in two ways. It could mean the same as the last days, generally understood of the period linking the ascension with the parousia. Or it could refer to the last stage of the last days.35 However, for both ways, it points toward future eschatology.
4.3. Resurrection
According to Ladd, resurrection involves both a future objective event and a present spiritual reality (11:25-26) that exist in Christ. The resurrection of Lazarus can be a matter of subjective enjoyment here and now and an objective reality in the eschatological consummation. It is affirmed that those who enjoy the present reality of life will be raised out of the grave in the future in a bodily resurrection. It is confirmed that there can be two stages of life – life in the present in the spiritual realm and life in the future in the resurrection of the body. The significance of resurrection is reflected upon Jesus’ resurrection as a real bodily resurrection. John emphasizes the fact that Jesus’ resurrection body bore the scars of crucifixion (20:25-27).36
5. Johannine Vision of Consummation: Judgment
Brown considers that John advances a realized eschatology and supposes that judgment, condemnation, and passing from death to life are all part of the present hour. In John 5, verses 19-24 are realized eschatology, and verses 26-29 are taken as final eschatology.37 Guy adds that John speaks of the world passing away (1 Jn. 2:17), and the arrival of the last hour (2:18), both future events, are expressed in a non-apocalyptic form.38 Aune argues that it would not be true to restrict the eschatology only to the ‘now.’39
For Ladd, judgment considered both future separation at the last day and present spiritual separation between humankind based on the relationship to Christ. Future judgment in John 12:48 look forward to a final day when people will be judged according to the words of Jesus. In the resurrection, those who have done good will come forth to the resurrection of life, and those who have done evil to the resurrection of judgment (5:28, 29). The future judgment will be an execution of the sentence of condemnation on the basis of people’s response to the person of Christ here and now.40 In Johannine epistles, the information about judgment is less. Marshall explains that the experience of mutual love is fully realized because we can have confidence in the Day of Judgment.41
6. Johannine Vision of Consummation: Eternal Life
Barclay states that eternal life is the life of God himself (sic).42 For Dodd, the eternal life is to be understood as a life not measured by months and years, neither past nor future, but is lived in God’s eternal today.43 The meaning of life is not something man possesses by nature, but God gives (11:25; 14:6).44 Eternal life is not to show people the way of life in the ‘Age to Come,’ rather, Jesus’ mission was to bring people a present experience of the future life (10:10). It is mediated through Jesus and his words (6:63).45 Westcott, commenting on John 5:24, states that eternal life is not future, but present and above all time.46 Robertson interprets having eternal life in John 3:36 as a descriptive present.47 Vaughan and Gideon define descriptive present as the most common use of the present for an act in progress. It vividly represents the act as now going on.48 In Johannine epistles, it is also concentrating on the present rather than the future. Abiding in Christ ‘now’ secures eternal life.49
However, this experience of eternal life has future aspect. The one who does the will of God abides forever (2:17). John looks forward to the realization of all that Christ means at his eschatological parousia (2:28). Although we have received life and born again (2:29), we are not yet like Christ. We are waiting his parousia, to experience an unimaginable change.50 Davis also argues that although the present possession is real, it is only the first stage, because at the parousia, the saints will rise to live (5:29). Whoever continues to believe continues to have eternal life (3:36; 5:24-29), as a present possession as well as a future hope. Again, Robertson understands John 3:36 as ‘has it here and now and for eternity’ and John 5:24 as ‘has now this spiritual life which is endless.’52
7. In-depth Study on John 5:19-29
7.1. Abstract
Verse 19 deals with the correlation of love and dependency that exists between the Father and the Son. As the Father gives life, the Son could exercise an authority to give life. Therefore, the foundation of Son’s authority to judge is given by the Father. Jesus addresses the listeners, insisting on the need to honor both the Father and the Son. When the hour is coming, they will hear the voice; however, judgment is closely related. The Son exercises his authority to judge as to the Son of Man.53 This passage shows Jesus’ profound statements, orderly and systematic of his unity with the Father, and the proofs of his divine commission and authority.
7.2. Findings
From the selected passage, we can find some of the important points, which are as follows:
7.2.1. Father and Son
Moloney explains the double ‘amen or verily’ for directly replying to those Jews. They respond against Jesus’ act during the Sabbath and have stressed the relationship between the Son and the Father.54 Keener continues that during their time, breaking the Sabbath was a serious offense, and making oneself equal to God challenged the fundamental distinction between the holy infinite God and finite, fallen human beings. Jesus explains how it functions in the life of the Son and subordinate to God as a Son to the Father. The Son sees all that the Father does and is thus able to do what the Father has done. Thus, Jesus does not emphasize independence from God but dependence on God.55
7.2.2. Life Giver in the Present and Future
According to Ridderbos, the Father permitted Jesus to give life results the image of realized eschatology in Jesus’ mission.56 Keener adds that the discourse of Jesus’ mission also reports several divine activities like judgment, life in himself, and divine works such as healings of the sick, lepers, so forth. Life and death figure prominently ‘spiritual’ in the Fourth Gospel.57 The purpose of life-giving and judgment-related authority given to the Son is that people might honor the Son just as they honor the Father.58
7.2.3. Son and Judgment
Jesus, the Son, claimed that the Father judges no one but grants such authority to him. He would reveal the revelation of God in the Son of Man, and he will be lifted-up in the future. The Day of Judgment will follow to distinguish the believers and the non-believers that the Son of Man is the revelation of God. God no longer actively judges but is made known in and through Jesus, the Son of Man. Therefore, the Son exercises judgment as people accept or refuse the revelation of God in the figure of Jesus, the Son of Man.59
8. Reflection
Human existence and its greatness became futile in the face of death. It is an occurrence that overwhelms everyone, and no human knowledge can describe nor predict it. In this dreadful reality one tends to question or doubt the essence of its existence. Why do we live? Where do we go when one died? What is there beyond death? Is there a life worth living after death that one ought to live a careful life while living?
When death attacks our family, relatives and love ones it became difficult for us to confront it. So when we look into Jesus’ birth as messiah, it gives hope as he brings salvation to all who believed in Him and a resurrection promises with parousia promises, that is the coming of the Holy Spirit to help when in need. He sacrifices himself out of love for the sake of mankind. As mentioned in John 3:16, the sacrifice he made is for all and whosoever believes in it finds the meaning and purpose of life. At the same time when he resurrected it implies to the new form of existence. Therefore this assured us that there is life beyond death. The life we possessed today is of eternal life so we need to live a transforms life with meaning and significance. Jesus Christ has remedied the fear of both physical and spiritual death. There is hope in him that provides life with perspective and focus, and death do not hold meaning for those who received him as personal savior because he will raise each one who believes in him. So we ought to be in anticipation of being with him and beholding his glory in heaven when the time arrives. We should rethink how we abide with Christ at present and seek to live in a new normal way that would last for today, in the present time, and also for tomorrow, in the future time because there is assure judgment in the last day. Therefore to receive deliverance or condemnation all depends on the choices we make today.
Johannine gospel emphasis on love and unity, so we as a Christian needs to reflect the same to our fellow believers, also reach out to those who failed to find the purpose and valued of their life. For God’s purpose in sending His only begotten son was to give eternal life, to bring all into fellowship, to build a relationship of unity and mutual love with himself. Present and future are inseparably bound together. Keeping this in mind we all ought to live a worthy life. Our present life should qualify one to enter the Kingdom of God in the future.
Conclusion
As we have discussed above we come to our understanding that the Johannine vision of consummation emphasized on realized eschatology but does not deny future eschatology. The revelation of God is made known to us in Jesus Christ, the Son, where Jesus is given the authority to judge. The eschatology truth in John is all about Christ, his death, heaven, judgment, eternal life, resurrection, or his return.
Hope is in Christ when struggle with the meaning of life or the fear of death, reminding us of how much it is important for us to be aware of our present lifestyle to have a better and perfect future tomorrow. We will be in one with the Father and Son and with each other.
BIBLIOGRAPHY
Aune, D. E. The Cultic Setting of Realized Eschatology in Early Christianity. Leiden: Brill, 1972.
Barclay, William. New Testament Words. Philadelphia: Westminster Press, 1974.
Barrett, C. K. Gospel According to St. John: An Introduction with Commentary and Notes on the Greek Text. London: SPCK, 1978.
Brown, Raymond E. An Introduction to the Gospel of John. Edited by Francis J. Moloney. The Anchor Bible Reference Library. New York: Doubleday, 2003.
The Anchor Bible: The Gospel According to John (i-xii). New York: Doubleday, 1966.
The Gospel and Epistles of John: A Concise Commentary. Minnesota: Liturgical Press, 1988.
Bruce, F. F. “Eschatology.” Pages 362-65 in Evangelical Dictionary of Theology. Edited by Walter A. Elwell. Michigan: Baker Book House, 1985.
Bultmann, Rudolf. The Gospel of John: A Commentary. Oxford: Blackwell, 1971.
Dodd, C. H. The Interpretation of the Fourth Gospel. Cambridge: CUP, 1954.
The Parables of the Kingdom. Great Britain: Collins, 1988.
Guthrie, Donald. New Testament Theology. Hyderabad: Authentic, 2014.
Guy, H. A. The New Testament Doctrine of the Last Things. Oxford: OUP, 1948.
Haas, C., M. De Jonge, J. L. Swellengrebel. A Translator’s Handbook on the Letter of John. New York: UBS, 1972.
Kanagaraj, Jey J. “Salvation Now and Then.” Pages 98-99 in The Gospel of John. Edited by Bruce J. Nicholls. Bangalore: TBT, 2000.
Keener, Craig S. The Gospel of John: A Commentary. Vol.1. Michigan: Baker Academic, 2003.
Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament. Translated by Geoffrey W. Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1975.
Ladd, George Eldon. A Theology of the New Testament. Edited by Donald A. Hagner. Michigan: Eerdmans, 1993.
Marshall, I. H. The Epistle of John. NICNT. Michigan: Eerdmans, 1978.
Moloney, Francis J. S.D.B. The Gospel of John, SP 4. Minnesota: Liturgical Press, 1998.
Morris, Leon. The Gospel According to John, NICNT. Grand Rapids: Eerdmans, 1971.
Moule, C. F. D. “A Neglected Factor in Johannine Eschatology.” Studies in John presented to Prof. Dr. J. N. Sevenster. Edited by W. C. Unnik van et al. Leiden: Brill, 1970.
Ridderbos, Herman. The Gospel of John: A Theological Commentary. Grand Rapids: Eerdmans, 1992.
Robertson, A. T. A Grammar of the Greek New Testament in the Light of Historical Research. Nashville: Broadman, 1934.
Word Pictures in the New Testament. Nashville: Broadman, 1932.
Robinson, J. In the End, God. London: James Clarke, 1950.
Simon, U. Heaven in the Christian Tradition. London: Rocklife, 1958.
Vaughan, Curtis, and Virtus E. Gideon. A Greek Grammar of the New Testament. Nashville: Broadman, 1979.
Westcott, Brooke Foss. The Gospel According to St. John. Grand Rapids: Eerdmans, 1954.
JOURNALS
Davis, J. C. “The Johannine Concept of Eternal Life as a Present Possession.” Restoration Quarterly 27/3 (1984): 161-169.
Gundry, R. H. “In My Father’s House are Many Monai (John 14:2).” ZNW 58 (1967): 68-72.
Rand, Ja Du. “Perspectives on Johannine Discipleship According to the Farewell Discourses.” Neotestamentica 25/2 (1991): 311-25.
ONLINE SOURCES
“Abraham Lincoln Quotes.” BrainyQuote. https://www.brainyquote.com/topics/tomorrow-quotes.
Wellman, Jack. “What Does Consummation Mean?” Christian Crier Blog. 19 February 2016. https://www.patheos.com/blogs/christiancrier/2016/02/19/what-does-consummation-mean.
Footnotes
1 “Abraham Lincoln Quotes,” BrainyQuote, https://www.brainyquote.com/topics/tomorrow-quotes.
2 Jack Wellman, “What Does Consummation Mean?” Christian Crier Blog, 19 February 2016, https://www.patheos.com/blogs/christiancrier/2016/02/19/what-does-consummation-mean.
3 George Eldon Ladd, A Theology of the New Testament, ed. Donald A. Hagner (Michigan: Eerdmans, 1993), 298.
4 F. F. Bruce, “Eschatology,” EDT 1: 362-65.
5 C. K. Barrett, Gospel According to St. John: An Introduction with Commentary and Notes on the Greek Text (London: SPCK, 1978), 236.
6 Jey J. Kanagaraj, “Salvation Now and Then,” in The Gospel of John, ed. Bruce J. Nicholls (Bangalore: TBT, 2000), 98-99.
7 Gerhard Kittel and Gerhard Friedrich, “Parousia,” TDNT 1: 710-11.
8 All the numbers written inside parenthesis without references refer to John the Gospel in the entire paper.
9 Kittel and Friedrich, “Parousia,” 1:712.
10 Ladd, Theology, 338.
11 Raymond E. Brown, An Introduction to the Gospel of John, ed. Francis J. Moloney, The Anchor Bible Reference Library (New York: Doubleday, 2003), 229-234.
12 Ladd, Theology, 334.
13 Ladd, Theology, 196-197.
14 C. H. Dodd, The Interpretation of the Fourth Gospel (Cambridge: CUP, 1954), 147-148.
15 Ladd, Theology, 339.
16 Craig S. Keener, The Gospel of John: A Commentary, vol.1 (Michigan: Baker Academic, 2003), 323.
17 Raymond E. Brown, The Gospel and Epistles of John: A Concise Commentary (Minnesota: Liturgical, 1988), 19.
18 C. H. Dodd, The Parables of the Kingdom (Great Britain: Collins, 1988), 41.
19 Ja Du Rand, “Perspectives on Johannine Discipleship According to the Farewell Discourses,” Neotestamentica 25/2 (1991): 311-25.
20 Dodd, Interpretation, 395.
21 Another Comforter or the Holy Spirit.
22 Ladd, Theology, 339.
23 D. E. Aune, The Cultic Setting of Realized Eschatology in Early Christianity (Leiden: Brill, 1972), 129.
24 Ladd, Theology, 339.
25 Dodd, Interpretation, 144.
26 R. H. Gundry, “In My Father’s House are Many Monai (John 14:2),” ZNW 58 (1967): 68-72.
27 Donald Guthrie, New Testament Theology (Hyderabad: Authentic, 2014), 879.
28 J. Robinson, In the End, God (London: James Clarke, 1950), 59.
29 Rudolf Bultmann, The Gospel of John: A Commentary (Oxford: Blackwell, 1971), 261.
30 C. F. D. Moule, “A Neglected Factor in Johannine Eschatology,” Studies in John presented to Prof. Dr. J. N. Sevenster, ed. W. C. Unnik van et al. (Leiden: Brill, 1970), 155.
31 Leon Morris, The Gospel According to John, NICNT (Grand Rapids: Eerdmans, 1971), 469.
32 J. Marsh, Saint John (London: SCM, 1968), 371.
33 Guthrie, New Testament Theology, 825-826.
34 I. H. Marshall, The Epistle of John, NICNT (Michigan: Eerdmans, 1978), 148.
35 Guthrie, New Testament Theology, 801.
36 Ladd, Theology, 341-342.
37 Raymond E. Brown, S.S., The Anchor Bible: The Gospel According to John (i-xii) (New York: Doubleday, 1966), 219-220.
38 H. A. Guy, The New Testament Doctrine of the Last Things (Oxford: OUP, 1948), 172.
39 D. E. Aune, The Cultic Setting of Realized Eschatology in Early Christianity (Leiden: Brill, 1972), 126.
40 Ladd, Theology, 343-344.
41 Marshall, Epistles of John, 233.
42 William Barclay, New Testament Words (Philadelphia: Westminster Press, 1974), 37.
43 Dodd, Interpretation, 150.
44 C. Haas, M. De Jonge, J. L. Swellengrebel, A Translator’s Handbook on the Letter of John (New York: UBS, 1972), 24.
45 Ladd, Theology, 293.
46 Brooke Foss Westcott, The Gospel According to St. John (Grand Rapids: Eerdmans, 1954), 193.
47 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), 879.
48 Curtis Vaughan and Virtus E. Gideon, A Greek Grammar of the New Testament (Nashville: Broadman, 1979), 136.
49 Marshall, Epistles of John, 233.
50 Ladd, Theology, 661.
52 A. T. Robertson, Word Pictures in the New Testament (Nashville: Broadman, 1932), 5, 57, 86.
53 Francis J. Moloney, S.D.B., The Gospel of John, SP 4 (Minnesota: Liturgical, 1998), 177.
54 Moloney, Gospel of John, 178.
55 Keener, Gospel of John, 647.
56 Herman Ridderbos, The Gospel of John: A Theological Commentary (Grand Rapids: Eerdmans, 1992).
57 Keener, Gospel of John, 651.
58 Ridderbos, Gospel of John, 199.
59 Moloney, Gospel of John, 180.
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