2. In the N. T. it is of frequent occurrence. In the first three evangelists we iind Zon) alwvioQ (eternal life), or sometimes only 4'w/; (life), represented as the object and destiny of man, e. g. iMatt. vii, 14 ; xviii, 8, 9; Luke x, 28; comp. ver. 25, and xviii, 18. The resurrection of the dead precedes it (Luke xiv, 14). It thei'efore comprises the whole future of the disci- ple of Christ, his full reward ; and the idea is thus connected with that of felicity {fit(j^itg tv toiq ointa- voIq, reward in heaven, Matt, v, 12 ; reception into the alwviai (TX^P'al, everlasting habitations, Luke xvi, 9). In Matt, xix, 29; xxv, 46, we find it opposed to ko- XaaiQ aiwi'ioQ (eternal pimiskment'). Paul considers the Lcoij aldii'iot; as the supreme reward of well-doing (Rom. ii, 7 ; 1 Tim. vi, 12, 19), the result of continually walking in the holiness secured to us by Christ ; the TsXoc (Rom. vi, 22), the rew^ard (Gal. vi, 8), as also the object of our faith (1 Tim. i, 16), and of saving grace (Rom. v, 21), and consequently also the object of our hopes (Tit. i, 2 ; iii, 7 ; comp. Jude 21). It appears synonymous with the tTrayytXia ^wT/e r>jc f.it\Xov(T7]t; (promise of the life to come) (1 Tim. iv, 8), the receiving of the incorruptible crown of righteous- ness (1 Cor. ix, 25 ; 2 Tim. iv, 8), the preservation unto the heavenl}' kingdom (2 Tim. iv, 18). By Peter it is described as the KXijpoi'Of^tia, which consists in the moTijpia xpvxijc, revealed as oo£a, and retained in heaven (1 Pet. i, 4, 9; v, 1, 10). James considers it as the promised crown of life and inheritance of the king- dom (Jas. i, 12; ii, 5). In the ejjistle to the Hebrews it is described as the Sabbath of the people of God (iv, 9 ; compare xii, 22 sq., etc.). While, however, life ev- erlasting thus belongs to the future, we must not for- get that, according to Paul's exposition, it appears in its essence indissolubly connected with our present life. As our relation to God, as altered by sin, can but lead to death, so in the restoration of the original relation there must necessarih', and, indeed, as an ethi- cal religious principle, be udi/j (life) presented in the SiKaioavri], righteousness (Rom. v, 21; viii, 10; Gal. iii, 21) ; so that SiKaioain'i], in its connection with 4w>; (Rom. V, 18, diKaiioffig 'Cio))Q, justification of life), con- stitutes the ver}' essence of the {TojTijpla (salva/ion') im- puted to the sul)ject, even tliough in the Judaic epis- tles of the apostle the sw// itself is dwelt upon more than the fundamental idea of the ciKaioavrt]. Christ is j) ^(1))) i'ii.uov (our life) ; though vet concealed (Col. iii, 3, 4; Phil, i, 21; Gal. ii, 20; Eph. iii, 17; 1 Cor. XV, 45), he is found in us (Gal. iv, 19) ; we have put him on, and become parts of his body (Eph. v, 30 ; Gal. iii, 27 ; Col. i, 18, etc.). From this it results that his life of glorj' must also become ours, which idea is presented to us in various wavs (Rom. vi, 8 ; 2 Tim. ii, 11, 12 ; Rom. v, 17, 21 ; viii, 30 ; Eph. ii. 5, 6). The Spirit gives also the Tn'tvi.ia Zoiiig (Spirit of life), as the element of new life (Rom. viii, 2 ; comp. 2 Cor. iii, 17), the foundation of that life which overcomes that which is mortal (2 Cor. v, 4, 5 ; Eph. i, 14) ; our mortal body is by it made alive (Rom. viii, 11) ; its results are peace and life (Rom. viii, 6, 10, 13). In this respect eternal life is the "gift of God in Jesus Christ our Lord" (Rom. vi, 2.3). As Xoyog cojj/c (the word of life) (Phi!, ii, 16), Christ has destroyed death, and brought life and immortalitv to light tlirough tiie Gospel (2 Tim. i, 10).
Aside from this evident connection between eternal life and tlie newness of life of the Cliristian derived from Christ (Rom. vi, 4), the Zo>)) aiwvioi; (eternal life) is still always considered in Paul's writings as pos- terior to the casting ofFof tiie mortal liody, and the ex- change of the corruptible for the incorruptible. The consequences of these premises in their full develop- mant are first presented to us, however, in the epistles
ETERNAL LIFE
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ETERNAL LIFE
tf John. Here we find the most important principle for the sul)jective aspect of Christianity: o TriaTfiHoi' fif Tuv viuv ixn ^Mt)i> aiwviov (he that believeth on the Son hath eternal life) (John iii, 36 ; iii, 15, 16 ; v, 24 ; vi, 47, 53-58 ; x, 28 ; xvii, 2, 3 ; xx, 31 ; 1 John v, 12,13). Having passed from death unto life, death has no longer dominion over him (John v, 24), and he is free from the law and from the anger of God ; he be- comes partaker of the fulness of salvation. . On the contrary, those who do not hearken to the Son have not life, neither shall they see it, but the anger of God abides with them. Thus, while Paul distinguishes be- tween the actual state of grace, with its accompanying hope on the one hand, and the future attainment of the object of our hope, John unites these in his conception of eternal life, and thus uses the expressions i,M)) aiw- vioQ (eternal life) and ^loi} (life), which stand in the relation of form and contents, indifterently with or without the article (John iii, 36 ; v, 24 ; 1 John iii, 14, 15 ; V, 11, 12, 13, etc.). The life of the faithful on this earth is inseparably connected with their eternal life, from the fact of their absolute deliverance from the sentence of death resulting from a state of estrange- ment from God (John vi, 53). It is a result of the liirtli of the Spirit (John iii ; comp. v, 21 ; 1 John i, 5 ; Jolin iii, 36). See also John iv, 14 ; v, 28 ; vi, 40 ; xvii, 24 ; 1 John iii, 2.