The Realized and Future Eschatology

Table of Contents

The Realized and Future Eschatology (the hour is coming and has come, the last day)

Introduction:

The words eschatological and logos, which mean last, finish, or last and study of, respectively, are two Greek words.^[1] It is typically described as the ‘last things’ theory as it relates to either human beings or the entire planet. Eschatology in the Bible refers to the completion of God’s plan, whether or not it coincides with the end of the world, whether the completion is complete or only a point in the plan’s progression.

Nature of Eschatology in the New Testament

Many New Testament scholars see John Gospel as presenting the realized or present eschatology that futuristic view is absent. However, there cannot be such unanimity and instant conclusion. Generally speaking, there are three views regarding the occurrence of the Kingdom of God, or eschatology or eternal life:

1. Futuristic Eschatology

First, eschatology/eternal life is closely connected with the coming of Jesus Christ (Jn 10:10). So, eternal life is the life of the future Kingdom of God. The prayer, ‘Thy kingdom come, thy will be done’ has both a present and future application. “If the kingdom was wholly present, the request for its coming in the Lord’s Prayer would lose much of its force”. They say that the kingdom is wholly eschatological and has no present application. The outstanding theologians who support this are J. Weiss and A. Schweitzer.

2. Realized Eschatology

Second, this life has begun in the present age. By believing in Jesus, one enters or has eternal life. Since eternal life is a present experience, it can be said that eternity has broken into time. One does not need to wait for death. One can experience eternity now. This is also called realized Kingdom of God. The supporters are C. H. Dodd, T. W. Manson etc.

3. Inaugurated Eschatology:

Finally, eternal life, which is inaugurated in the present, is fully realized only in the future. According to this, the kingdom is realized but its final consummation is in the future.

4. Eschatological Dualism:

In John, the eschatological view is not futuristic; rather John emphasizes the last things that have already begun to break into the present. This kind of expression is found in some places such as 4:23; 5:25 and 12:23. These expressions also display the realized or realizing character of Jeannine dualism.
Those who cling to the law orient themselves around a past revelation (1:17), but those who come and believe in him whom God has sent (8:42) receive the light of the present revelation which has come but also still to come (15:26; 4:16ff). The contrast between the water from Jacob’s well from which one would thirst again (4:12) and the water which Jesus gives (4:14) displays the present quality of John’s One of the undeniable aspects of Jeannine dualism, according to Charles worth, is that while the soteriological task of Jesus of Nazareth has been completed, God’s revelation has not ended. The future holds the last judgment and final revelation.
Even so the eschatology of the Fourth Evangelist is realized or realizing. Charles worth comments that Jeannine dualism is essentially soteriological and ethical in the sense that the dualism is conceived as Christ opposed by the world, belief opposed by disbelief, light opposed by darkness, truth opposed by falsehood, righteousness opposed by sin, love opposed by hate and life opposed by death.^[2]

5. Judgment

Brown assumes that judgment, condemnation, and transitioning from death to life are all a part of the current hour and that John advances a realized eschatological. Realized eschatology is found in John 5 verses 19–24, while ultimate eschatology is found in verses 26–29.^[3] Guy continues, “John uses non-apocalyptic language to convey the future events of the end of the world (1 John 2:17) and the coming of the final hour (2:18). Guy continues, “John uses non- apocalyptic language to convey the future events of the end of the world (1 John 2:17) and the coming of the final hour (2:18).^[4] According to Aune, it would not be accurate to limit eschatology to merely the “now.”^[5] Ladd understood judgment to include both present spiritual separation between people depending on their ties to Christ and future separation at the last day. John 12:48 refers to a future judgment when individuals will be judged in accordance with Jesus’ teachings. People who have done good deeds will rise to the resurrection of life, whereas people who have done wicked deeds will rise to the resurrection of judgment (5:28, 29). Based on how people react to Christ’s humanity right now, the judgment to come will be an execution of the s entence of condemnation.^[6]

6. In-depth Study on John 5:19-29

6.1. Findings:

From the selected passage, we can find some of the important points, which are as follows:

6.1.1. Father and Son

Maloney 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.^[7] 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.^[8]

6.1.2. 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.^[9] 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.^[10] 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.^[11]

6.1.3. 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.^[12]

Conclusion:

As we have already observed, the Johannine view of culmination placed a strong emphasis on realized eschatology while leaving open the possibility of future eschatological. Jesus Christ, the Son of God, is the means through which the revelation of God is made known to us. The eschatological message of John is entirely focused on Christ, his judgment, and eternal life. When we struggle with questions about the meaning of life or the dread of dying, Christ gives us hope and serves as a reminder of how crucial it is for us to be conscious of our current way of life in order to have a better and more ideal existence in the future. With the Father, the Son, and each other, we shall be one.

Bibliography

Brown, Raymond E. The Anchor Bible: The Gospel According to John. New York: Doubleday, 1966.
Francis J, Moloney. The Gospel of John. Minnesota: Liturgical, 1998.
Guy, H. A. The New Testament Doctrine of the Last Things. Oxford: OUP, 1948.
Herman, Ridderbos. The Gospel of John: A Theological Commentary. Grand Rapids: Eerdmans, 1992.
Keener, Craig S. The Gospel of John: A Commentary. Vol.1. Michigan: Baker Academic, 2003.
Ladd, George Eldon. A Theology of the New Testament. Ed. Donald A. Hagner, Michigan: Eerdmans, 1993.
Lalfakmawia, H.joseph. Re-reading the Gospel of John. Kolkata: SCEPTRE, 2013.
Marshall, I. H. The Epistle of John. Michigan: Eerdmans, 1978.

Footnotes

George Eldon Ladd, A Theology of the New Testament, ed. Donald A. Hagner (Michigan: Eerdmans, 1993), 298.
H. Joseph Lalfakmawia, Re-reading the Gospel of John (Kolkata: SCEPTRE, 2013), 122-123.
Raymond E. Brown, The Anchor Bible: The Gospel According to John (New York: Doubleday, 1966), 219-220.
H. A. Guy, The New Testament Doctrine of the Last Things (Oxford: OUP, 1948), 172.
Ladd, A Theology of the New Testament, 298.
I. H. Marshall, The Epistle of John (Michigan: Eerdmans, 1978), 148.
Francis J. Moloney, S.D.B., The Gospel of John (Minnesota: Liturgical, 1998), 177.
Moloney, S.D.B., The Gospel of John, 177.
Craig S. Keener, The Gospel of John: A Commentary, vol.1 (Michigan: Baker Academic, 2003), 323.
Herman Ridderbos, The Gospel of John: A Theological Commentary (Grand Rapids: Eerdmans, 1992), 21-22.
Keener, The Gospel of John: A Commentary, 323.
Ridderbos, The Gospel of John: A Theological Commentary, 199.

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