Among the writings of the New Testament, the Johannine examples are filled with portents of humanity’s final destination more than the others. The study of these prophecies (along with the rest of the Biblical prophetic writings) is commonly called eschatology, which basically just means the study of the last. This field in American Christianity usually finds its foundation in the Book of Revelation and there is no shortage of contradictory and divergent views on exactly what the fulfillment of these writings will look like. For a modern evangelical Christian, it is very valuable to undertake a scholarly study of Biblical eschatology and escape from the endless myriad of doomsayers that plague the mass culture. Eschatology deals with ultimate reality; this is why it holds such a grip on the imaginations of so many. Most people desire to know their future and the future of their loved ones, biblical prophecy seems to hold the best chance to gain that knowledge. As a result, the field has become a breeding ground for half-baked theologians and hucksters. The trouble often arises from eschatology being treated with strict literalism. In actuality, the word itself is difficult to define as a concept and as field of study. G J Thomas, for example, interprets eschatology as the study of ultimate things, ultimate realities. It is the attempt to understand what the Judeo-Christian prophets have illuminated about the true nature of existence with God. As Stanley P. Saunders explains, “The rhetoric of eschatology was formative of early Christian spirituality. Through such discourse the New Testament writers reshaped the community’s perception of time and space, and enabled their audiences to ‘learn Christ.’” Through these definitions eschatology can be thought of as a device for transforming the cosmology of a faith community, and indeed, that is the purpose of eschatology in the Johannine writings. They called their people to a purifying repentance, and a changing of the mind.
The ministry of Jesus was revolutionary. Its success depended upon altering the worldview of a rigidly traditional and religious community. When John the Baptist called out, “Repent, for the Kingdom of Heaven is at hand!” he was using the Greek word metanoia, which means to change one’s mind. He was literally imploring those first century Jews to change the way they saw the world, things were about to be turned upside down. In John’s gospel, we find an even more revolutionary account of this ministry. All throughout, Jesus and his followers are shown to be in direct contrast with the rest of the Jewish religious community in ancient Palestine. D. Moody Smith notes, “The Synoptic Gospels present a picture of Judaism that includes scribes, Pharisees, Sadducees, Herodians, even Zealots, followers of John the Baptist, and Jesus and his disciples. The Gospel of John tends to reduce these to Jesus and his disciples on the one hand, and Jews, who can also be called Pharisees, on the other.” The Johannine writings are about being a separate and distinct faith community apart from Judaism. Sectarian language can be found throughout the gospel, John’s epistles, and the Revelation. For example, Jesus informs the Pharisees in John 8:44 that they are “…of your father the devil, and your will is to do your father’s desires.” Also, in John’s first epistle, it is noted regarding people whom the sect had parted ways with, “They went out from us, but they did not belong to us; for if they had belonged to us they would have remained with us. But by going out they made it plain that none of them belongs to us.” The author was very concerned with the purity of this sect of early Christianity. This is because this sect was rooted in Judaism, as is Christianity itself. However, the majority of the Jews would not accept Jesus as the fulfillment of their messianic prophecies. In addition to that, John’s writings were written after the destruction of the temple by Roman legions in 70 CE. Smith comments, “In the aftermath of the Roman war, there was a period of retrenchment, renewal, and realignment within Judaism… Moreover, other Jews had probably not forgotten that this Jesus… had been executed by the same Romans who had destroyed Jerusalem and the temple… If these Christians… came to be looked on as an aberration and a danger… why not exclude them from the synagogue, or from the Jewish community?” Their messianic Jewish sect had just been evicted from the orthodox Jewish faith and the event was still a sore subject as these writings were penned. They were going through a period of redefining their identity as a faith community separate from the one they had always known. They were learning how to be Christians and not just Jews with some abnormal messianic beliefs. This period of transition was no doubt traumatic and very much required repentance or metanoia. This is the purpose of Johannine eschatology, the bring about a change in the minds of those early Christians, one that sees the destiny of the world in the light of a messiah that will return soon, who will be, “…coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.”
One of the ultimate eschatological truths which the Johannine community sought to emphasize was Jesus messiahship and divinity both within and yet distinct from the Jewish religion. They made sure to depict Christ as the definite fulfillment of their prophecies, but also a figure which has come to bring salvation to the gentiles as well. One of the ways this is done in the fourth gospel is by comparing Jesus with Moses and Abraham, the highest authority figures within Judaism. This begins in the first chapter with John stating, “The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the father’s heart, who has made him known.” In one of the first descriptions of Christ’s ultimate nature, we see that he is put above Moses in that he could be close to the Father in a way that Moses desired but was unable to achieve. However, Moses is invoked for support to Jesus’ teachings. Later in John, Jesus is quoted saying, “If you believed Moses, you would believe me, for he wrote about me.” Again, Jesus is shown to be higher than Moses (representing the Jewish faith) and yet firmly finding his roots within Moses writing. These attempts to associate Christ with Moses and to show that Christ is higher than the revered Judaic figure were apparently ill-received by the Jewish authorities. The Pharisees respond to a blind man healed by Jesus’ miraculous ability in chapter nine of the Gospel, “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses, but as for this man, we do not know where he comes from.” This is, quite possibly, an expression of the Johannine community’s perception of the way Christianity relates to Judaism. It is a faith which is rejected by the same religious system it is rooted in. As Smith puts it, “Clearly the Jews or Pharisees are unwilling to grant Jesus the witness of Moses. Rather, one must choose between them.” The gospel of John compels the believer to see a connection and yet a division from the old Jewish faith, the Jesus Christ is the ultimate fulfillment of the old teachings. This is one way it promotes an eschatological repentance in its new faith community.
These same distinctions from Judaism are found in the Johannine epistles. It is found that this community saw itself as under a new covenant, indicating that the old covenant with Israel no longer applied. I John states, “Beloved, I am writing you no new commandment, but an old commandment that you have had from the beginning; the old commandment is the word that you have heard. Yet I am writing you a new commandment that is true in him and in you, because the darkness is passing away and the true light is already shining.” Again, the Johannine community roots itself in the old covenant, or Judaism, yet redefines it and creates a new covenant, distinguishing itself as the true culmination of God’s blessings on humanity and the work done in Christ. R. Alan Culpepper comments, “The authority of Scripture was retained, but to it was added the authority of Jesus’ words, the events of his life, and the pattern of the father’s relationship to him and his disciples” In traditional Judaism, those who belong to God are the righteous who keep the law. In the Johannine faith, this is still true, but keeping the law has been redefined as those who “…walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin” By teaching a community of people who were raised with the idea that they had to assuage God’s anger through sacrifice and oblation, this was truly a revolutionary new faith. Being cleansed from all sin was generally an impossibility within Judaism, to assert that this unattainable thing was indeed the true spiritual reality in Christ, was to assert a new cosmological perception altogether.
This distinction is also found in the great eschatological text of the Revelation. As Richard Bauckham discusses in his book on Revelation, city life and all of its trappings were very important to the identity of the residents of the first century middle-east. The Jews who were scattered all over were used to having a split loyalty at this time. One part belonged to their city of residence, and one part to the city Jerusalem and its temple. However, early Christians did not feel this same loyalty to Jerusalem and, as Bauckham notes, “…the most difficult and alien aspect of Christianity would have been the extent to which it required them to dissociate and to distance themselves from this public life, because of the idolatry and immorality bound up with it.” In addition to that, the Jewish Christians were being evicted from the Jewish community and, “…most of them probably took the destruction of the temple to mark the end of Jerusalem’s earthly significance. It was a definitive divine judgment. But it deprived them of a city to belong to.”As a result of this situation, the writer of revelation paints a picture of “new” Jerusalem, “…in the spirit he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God.” This image served a dual purpose. First, it replaced the one which had just been sacked, and second, to give the early Christians a city to be loyal too in the way that Jews were loyal to the physical version. It gave them a civic center in the sky, a symbolic metropolis to which they all belonged which was free from pagan idolatry and immorality. As chapter 21 states, “…nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb’s book of life.” Again, the early Christians found themselves with their roots firmly in Judaism and yet being forced to redefine the old faith. It created something new and distinctive from Judaism. The Johannine believers were crafting Christianity.
Another great eschatological truth which the Johannine texts convey is the notion that this world is in darkness and that Christ is the light shining in. Most cultures equate darkness with negative or evil things and light with good things. The ancient Jews were no exception. They saw darkness as a curse and something to fear. They equated it with the chaos which engulfed the universe before God employed his creative will. Conversely, they equated light with goodness and the one true God, whom they worshipped. Based on their prophecies, they expected God’s light to come into the darkness of this world and restore it. In the book of Isaiah, it reads, “The people who walked in darkness have seen a great light; those who have lived in a land of deep darkness, on them light has shined.” Also, “…but the Lord will be your everlasting light.” It is tempting to think that the gospel of John, in using the concepts of light and dark in its explanation of Christ, was heavily influenced by Gnosticism. However, it is clear that these concepts are found in the Jewish scriptures as well.
This framing of Jesus and his ministry as the infiltration of divine light in a world infected by darkness can be found in the Johannine epistles as well. As was referenced above, the first epistle equates this divine light which is infiltrating and vanquishing the darkness with the new covenant in Christ. Culpepper comments, “In Johannine dualism, one has fellowship with either truth or falsehood, light or darkness…” The epistle also has this to say about light, “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.” This passage, as well as the first chapter of the fourth gospel seems to indicate a Platonic worldview among the early Christians. This may be somewhat true but, as was shown earlier, this light/dark dualism is rooted in the Jewish texts. However, saying such things about the Jewish and Christian God no doubt made their theology easier for educated Greek believers to swallow. The letter goes on, “He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.” This is an illuminating passage in that it explained to the Johannine believer how the light of Christ functioned in their day to day lives. In order to walk in this light, which is the light that gives life and saves, one must love their brother. In addition, a person’s choice to hate another seems to have a short-circuiting effect on the light and causes them to walk in darkness. Culpepper further comments,”In the sharp dualistic categories of the Johannine community, there is no middle ground. One either loves or is a murderer… But those who know Christ and practice love have already ‘passed from death to life’.” This text is establishing a community which has the light of the love of Christ as its foundation, rather than the traditions of Moses and Abraham.
Of course, this duality of light and darkness is found within the Book of Revelation as well, and it ties up this aspect of Johannine eschatology quite neatly. In the opening chapter of Revelation, the prophet describes the seven churches as “lamp stands”. They are functioning as lights amid the darkness of the world, and the light within them is the light of Christ, as was shown in I John. Towards the end of the prophecy, as the author is describing the New Jerusalem, he states, “And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.” Craig Koester comments on this event, “This marks the final reversal of the story that began when Adam and Eve sinned, and hid themselves from the face of God is shame, seeking refuge in the shadows (Gen 3:8). God’s light, purity, and power threaten the darkness of human sin, uncleanness, and mortal weakness.” As Koester notes, this is the wrapping up of an issue from the days of creation, when darkness entered the world. The light of Christ is prophesied in the Jewish writings, brought to Earth in John’s gospel, infused within the church in the epistles, and finally conquers the darkness to the point that an inanimate light source is no longer required. This aspect of Johannine eschatology has very much to do with ultimate redemption. As George Ladd comments, “It is doubtful that John intended to give astronomical information about the new world; his purpose is to affirm the unsurpassed splendor which radiates from the presence of God and the Lamb. The glory of God is its light, and its lamp is the lamb. This accords with the fact, found frequently in the New Testament, that God and Christ stand in the same relationship to men.” The grand arch of Johannine thought about light tells the believer that the thing which is inside of them as a result of their belief in Christ is the same thing which will ultimately vanquish pain and evil at the culmination of all things. This is truly a revolutionary thought which, again, required a new way of thinking for these early Christians.
Perhaps the most significant eschatological theme found in the Johannine texts is that of Jesus’ ultimate destiny in the culmination of humanity’s ultimate destiny. He is returning to vanquish evil and make things right, restoring creation to its intended glorious communion with the father. This event is sometimes referred to as the parousia of Christ, or the arrival of Christ. In the gospel, there are few direct references to it, but details are still found throughout. First off, in order for Jesus to return, he must leave. In chapter 14, he informs his disciples where he is going, “In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? And if I go to prepare a place for you, I will come again and take you to myself, so that where I am, there you may be also.” This indicates that Christ’s return will be about bringing the union he has with the Father to his followers on Earth that they may partake as well. In addition to this arrival of the Father’s house, the final work of Christ includes a judgment. In chapter 5, it states, “…for the hour is coming when all who are in their graves will hear his voice and will come out; those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.” The perousia is described here as having a component of judgment; that Jesus will be the one sending evil doers into their rightful destiny and the righteous into glory. The Jews believed in judgment of course, but they always believed that it would be carried out by Yahweh. Now, the Johannine author is altering this immensely by placing that responsibility into the hands of Christ, and equating Christ with that one true God of Judaism. Additionally this judgment is going to begin with a mass resurrection. Christ’s return will be marked by those who have passed coming back to life to receive their judgment. This resurrection ties in with the most important aspect of Christ’s eschatology, the promise of eternal life. In chapter 20, John informs the reader of his gospel’s purpose, “But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.” That’s the main point of Johannine eschatology and the main point of Johannine theology in general. As D. Moody Smith notes, “The eschatological goal, the essence of salvation, according to the Fourth Gospel is life, or eternal life…Exegetes have often observed that according to John eternal life is not only the object of future hope, but already a present possession.” So, while this life eternal will come and be delivered at His parousia, it is also freely available in the present according to the Johannine community. That eternal life is both a future and a present reality was truly a revolutionary thought for the first century believer, it also encapsulates well the nature of eschatological truth. It is both true for the future and true right now. Again, the attempt to forge a new worldview for the Christian while maintaining the old beliefs of the Jewish religion can be seen.
The Johannine epistles do not explicitly speak of Christ’s return, but they do say something about eternal life which illuminates further what was just shown above. In the opening verses of the first letter, John writes, “…concerning the word of life, this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the father and was revealed to us…”
The book of Revelation brings all these details regarding Christ’s return to life in a vibrant way. The book is essentially concerned with this main eschatological truth. The elements found in the Gospel are spelled out in great detail in this Apocalypse. His return is described in chapter 19 with much drama, “Then I saw heaven opened, and there was a white horse! It rider is called Faithful and True, and in righteousness he judges and makes war…his name is call The Word of God.” Christ’s return is not one of preaching and dying, but of rectifying a fallen world. He comes as a warrior and a judge, as he is the only righteous one able to do so. He then has Satan imprisoned and effectively ends the deception of the people of Earth, presumably bringing about peace on the Earth. This millennial period marks the occasion for the first resurrection, where those believers who lived righteously are brought back to reign with Christ in his millennial kingdom. This is an interesting connection with the Jewish expectations of messiah. Here, Christ is doing to the beast and Satan what the Jews expected their messiah to do to Rome when he arrived. Bauckham notes, “Thus John has taken from the Jewish apocalyptic tradition, the notion of a temporary messianic reign on Earth before the last judgment and the new creation.” This is yet another example of the Johannine writing taking their Jewish roots and forming a new Christian identity. In chapter 20, details about the Father’s house and its many mansions are offered and a description of this house descending on earth is given. Christ’s words in the gospel are given new depth. The Earth is the Father’s house and Christ’s work has restored its function. The text states, “Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away…And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” Just as in the story of Hosea, a wayward creation is chased after and finally captured and renewed as bride for God. The tree of life, eternal life, is found at the center of the New Jerusalem, hearkening back to a restored version of Eden. Creation itself has been redeemed. Finally, as it was shown from the epistles, Jesus Christ is the eternal life that is the reward of the Christians. He is the one who was with the father and revealed as the light of life. He says as much in chapter 22 of Revelation, “I am the Alpha and the Omega, the first and the last, the beginning and the end. Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates.” Craig Koester comments on this culmination, “The night of sin and death is gone; the light of God’s salvation and light has come. Faith gives way to sight, uncertainty issues into understanding. The story of God’s people its culmination when they ‘rest and see, see and love, love and praise. This is what shall be in the end without end’.”
Johannine eschatology is about the big picture. It likely has nothing to do with any brief reign of a Middle Eastern despot or American president. It probably does not concern helicopters and nuclear weaponry being symbolized as monstrous insects. Also, it is fairly certain that there are no references to extra-terrestrial crafts found anywhere in the source texts. Rather, these writings exist to inform Christians of their spiritual position in Christ. They also serve to show Christians the place and function of their faith in this world, and to strengthen their faith in the God who is working to bring an end to sin and death. They serve to inspire Christians to metanoia, to repent and change the way they see the world. God has revealed the light of life in this dark world to all men, not just Jews. God has sent his unique son to do a salvific work that is far more important than deposing Roman imperial rule. While this work may have begun in the Jewish people, the light of God has shined to all the Earth and it is for the bringing of eternal life to humanity, if they will have it. The creation which has suffered for so long will be and is being restored. This was the purpose and message of the eschatology of John.
Sam Bolton - July 20th, 2012
Sources:
- Thomas, G J 1997. A Holy God among A Holy People in a Holy Place: The Enduring Eschatological Hope. In K E Brower & M W Elliot The Reader must Understand. Eschatology in Bible and Theology. Cambridge: Apollos.
- Saunders, Stanley P. "Learning Christ": Eschatology and spiritual formation in New Testament Christianity. Interpretation. 56.2 (Apr. 2002)
- Smith, D. Moody. The Theology of the Gospel of John. Cambridge: Cambridge University Press, 1995.
- Meeks, Wayne A., and Jouette M. Bassler. The HarperCollins Study Bible: New Revised Standard Version, with the Apocryphal/Deuterocanonical Books. New York, NY: HarperCollins, 1993. I John 2:29
- Culpepper, R. Alan. The Gospel and Letters of John. Nashville: Abingdon Press, 1998.
- Bauckham, Richard. The Theology of the Book of Revelation. Cambridge, England: Cambridge University Press, 1993.
- Thompson, Marianne Meye. The God of the Gospel of John. Grand Rapids, Mich.: W.B. Eerdmans, 2001.
- Koester, Craig R.. Revelation and the End of All Things. Grand Rapids, Mich.: W.B. Eerdmans, 2001.
- Ladd, George Eldon. A Commentary on the Revelation of John. Grand Rapids: Eerdmans, 1972.
- RSV Bible
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