It certainly sounds like something I should have.
And, at the time of Jesus Christ’s earthly ministry, it was the most highly sought after state of existence. It was the ultimate ambition of every man, woman and child of the ancient Jewish and early Christian Church culture of the First Century.
The Synoptic Gospel accounts even describe two separate instances where Jesus was directly questioned concerning the exact qualifications and conditions necessary for either “inheriting” or “having” something referred to as eternal life [ζωή αἰώνιος]. And these are only what was recorded. [see; Matt. 19:16, Mk. 10:17, Lk. 18:18, 10:25]
So how can I get it?
If I consider myself to be a disciple of Jesus Christ, perhaps the first thing I’d want to establish is what it actually is.
The Hebrew word “עֹלָם” [(ōlâm): long duration, antiquity, futurity] was commonly translated as “everlasting” throughout the Old Testament. The parallel Greek New Testament term “αἰώνιος” [eye-ówn-ee-ôs] is defined as “eternal, unending, everlasting,” but in a context of quality rather than time.
And given the breadth of their meanings, it’s not easy to bring the full realm of definition across in any translation. Even so, the serious Bible student would do well to recognize the word “eternal” from a perspective of value rather than duration.
For example, in a closing sentence, Jesus confirmed the future consequences for those who would fail to act upon His commands, and those who would not:
“These will go away into eternal punishment [κόλασις: correction, punishment], but the righteous into eternal life.” [Matt. 25:46] [my emphasis]
The reader can clearly recognize the contrast between the two different outcomes modified with the adjective αἰώνιος [eternal]. The nouns “punishment” and “life” are expressed in diametric opposition to each other. But the force of “eternal” is identical in both instances. As a modifier of each of the nouns, its presence as an adjective attaches a condition of quality to each outcome. The quality of one outcome was good, the other— not so much.
But even if I’m able to “go away into” eternal life someday, what does that mean to me here and now?
The meaning of ζωή αἰώνιος is exhaustive in its ability to defy the presence of time. Biblical scholars have long noted that both עֹלָם and αἰώνιος have always carried a semantical connection to something not completely in view or comprehensible. Their dimensions extend both into the past as well as the future, perhaps reinforcing the idea that the Creator of their meanings was—and is, unrestricted by the constraints of time.
So, for Christ’s disciple, perhaps the real essence of “eternal life” can best be understood in the apostle John’s first letter:
“What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life—and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us—what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. These things we write, so that our joy may be made complete.” [1Jn. 1:1-4] [my emphasis]
The Source of eternal life had been revealed to John, and He manifested Himself in the bond of fellowship. The implication is clear. Through belief, Christ’s disciple’s lives were bound up together with that of the Source’s, that is, Jesus Christ:
“If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himseif is in the Light, we have feliowship with one another, and the blood of Jesus His Son cleanses us from all sin.” [1 Jn.1:6-7]
It would seem to me that any life in genuine cohesion with the Lord would have to be a life that experiences quality, not just duration.
And by definition, it’s clearly a process:
“And the testimony is this, that God has given us eternal life, and this life is in His Son. He who is possessing the Son possesses the life. He who is not possessing the Son of God does not possess the life.” [1Jn. 5:11-12] [my emphasis]
It’s worth noting that the Greek verb ἔχω [(echō): to have, to hold, to possess] had a very broad semantical range to include the the characteristics of compliance as well as association. It was a very inclusive word often used to suggest the presence of an obedient heart.
John’s words here are fairly straightforward. Though God had given the life, the potential for its actualization was realized through possession of the Son. ζωή αἰώνιος [eternal life] was the gemstone of the disciples of Jesus Christ and His Church.
It was a precious pearl they sought.
So, if I perceive eternal life as nothing more than a gift in perpetuity at my resurrection, then I’ve clearly misinterpreted its meaning. On the other hand, the full dimension of what eternal life actually is can only be realized by being raised from the dead [or transformed] and sharing in Jesus Christ’s glory and inheritance when He returns to inaugurate His kingdom. [see: ICor. 15]
My capacity to take hold of eternal life in the present day seems to parallel the sanctification process taking place in me, because any desire I have to overcome the world by living in faithful obedience to Him can never be demonstrated in a life lacking quality.
If my perspective of eternal life is focused only on the future, I might never experience it in the completeness that God intended for me to.
What kinda life would that be?