I recently realized when Jesus said that he is the resurrection and the life (John 11:25a) that he was making two, albeit related, claims. My lack of apprehension was because I had taken for granted translations that have Jesus saying in the next verse (26a), “The one who lives and believes in me will never die” (NET, see how NRSV and NIV also say “never”). I had wondered what sense that made, since all people die, unless Jesus was referring to those alive at the Second Coming. However, that concept is not part of the immediate context. I had never looked at the text closely.
Context
and Explanation
This
text is found in John 11:25-26. Just before Jesus raises Lazarus from the dead,
Martha affirms her belief that Lazarus would come back to life again at the
last day. That is to say she believed in
a Jewish concept of a resurrection of the dead at the time of final judgement. However, her belief was not specifically
grounded on Jesus. Jesus here directs
her to trust in him. Jesus tells her he
is (both) the resurrection and the life. This not a hendiadys, a single concept
expressed by two nouns. Jesus is making
two claims, which he then clarifies. His
first statement is,
“The one who is believing into me (= entrusting oneself to) even if he dies will live” (25b).
That is to say that Jesus is the source of all those who will be resurrected at the last day. Jesus is one responsible for resurrection of the dead. That specific claim is then supported by the following sign of Jesus raising Lazarus from the dead (11:41-44). However, Jesus goes on to say,
“And everyone who is living and believing into me will not die into the ages (eis ton aiona)” (26a).
This is where English translations often simply say, “will never die.” Although this translation is not exactly wrong, it misses the point of the language. “Into the ages,” particularly following a claim of resurrection, has an eschatological meaning. Jesus is making a second claim about himself. The gift of continuing to live forever (“into the ages”) also rests with/in Jesus. Therefore, having said he is the resurrection AND the life, Jesus in verses 25-26, invites Martha to realize that he is both the source of resurrection of the dead and the source of eternal life.
Another implication is significant. One might logically assume that being granted life into the ages is subsequent to being resurrected from the dead. However, since Jesus in both statements uses the present participle (ongoing action) when referring to the “one believing in me” (25b) and “all who are believing in me” (26a), we should understand that the eschatological nature of eternal life begins with the commitment of entrusting oneself to Jesus; that is, it begins in the present. This same point about “into the ages” and the beginning of eternal life helps to clarify John 8:51. There Jesus says, “whoever keeps my word, will not behold death into the ages.” The commitment to Jesus’ word in the present results in a life that lasts into the ages (forever). Whether or not Jesus immediate audience understood it, Jesus was making the eschatological claim of eternal life beginning in the present.
The counterpart, the end result of those not entrusting themselves to Jesus, is implied both here and at 8:51 (see, too, John 6:50-51 and 10:25-30. That is, they apparently do die “into the ages.” They suffer an eschatological death - forever. (See the preceding post about the final judgment being eternal death, the “second death” of Revelation, November 14, 2025.)
Application
Obviously,
Jesus’ invitation to Martha applies to me.
I am to realize that Jesus is both the source of resurrection of the dead
and the source of eternal life. For me,
Jesus’ claims here are deeper and more profound than I have realized. I will not again speak of Jesus being the
resurrection and the life as glibly as I have before. All power over death and the grave belongs to
Jesus. The gift of eternal life belongs
to Jesus. All I can do is worship.
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