Why is the phrase "an hour is coming and has now come" significant in John 5:25? Immediate Context John 5 opens with Jesus healing the paralytic at Bethesda on a Sabbath, provoking debate over His authority (vv. 1-18). Jesus then delivers a courtroom-style defense (vv. 19-47). Verses 24-29 form a chiastic core: A (24) Life for those who believe now B (25) Present-future resurrection by His voice B’ (28-29) Future bodily resurrection by His voice A’ (26-27) Life and judgment vested in the Son Verse 25 bridges the two resurrections: spiritual (now) and physical (to come). Old Testament Resonance Daniel 12:2 foresaw a resurrection “to everlasting life.” Ezekiel 37 pictured dead Israel revived by God’s word. Jesus claims that the ancient hope has arrived in His own voice, fulfilling Yahweh’s prerogative (cf. Isaiah 26:19). Literary Pattern of “The Hour” in John • 2:4 – The wedding at Cana: anticipatory • 4:23 – Worship “in spirit and truth” now dawning • 5:25 – Resurrection life inaugurated • 12:23; 17:1 – The climactic hour of glorification at cross and resurrection Each occurrence tightens the lens: from anticipation, to inauguration, to consummation. Eschatological Duality: Already and Not Yet 1. Already: The spiritually dead (Ephesians 2:1) hear Christ now through the gospel and receive eternal life (John 5:24). 2. Not Yet: A universal bodily resurrection awaits (5:28-29). The phrase asserts that the eschatological age has intruded into history without canceling future fulfillment. Christological Implications Only Yahweh calls the dead to life (Deuteronomy 32:39). By claiming that His own voice accomplishes this, Jesus equates Himself with the Creator yet distinguishes His Person—underscoring Trinitarian doctrine later explicit in John 14-17. Mission and Pastoral Relevance Believers proclaim the same life-giving word (2 Corinthians 5:20). Assurance stems from an objective, completed transfer “from death to life” (1 John 3:14), while hope looks toward bodily redemption (Romans 8:23). Synoptic and Pauline Parallels • Luke 15:24 – “was dead and is alive again” mirrors spiritual resurrection. • 1 Thessalonians 4:16 – The Lord’s shout raises the dead, echoing “voice of the Son.” • Ephesians 2:4-6 – God “made us alive with Christ” now, seating us in heavenly realms. Early Church Witness Ignatius (c. AD 110, Ephesians 20) cites the verse to affirm both spiritual and physical resurrection. Augustine (Tract. in Ioan. 19) expounds the twofold hour, remarking: “Now He quickeneth souls; then He will quicken bodies.” Archaeological and Historical Corroboration First-century ossuaries inscribed with resurrection hopes (e.g., Talpiyot, Mt. of Olives) show that bodily resurrection was live Jewish expectation, matching Jesus’ audience frame of reference and lending cultural coherence to His declaration. Philosophical and Behavioral Insight Human longing for transcendence and fear of death are universal. The present-future promise satisfies both: immediate existential renewal and ultimate conquest of mortality, providing a coherent telos for life and morality. Conclusion “An hour is coming and has now come” encapsulates the gospel’s heartbeat: the kingdom has broken in through Christ, raising the spiritually dead today and guaranteeing a universal bodily resurrection tomorrow. It unites present assurance with future hope, authenticating Jesus’ divine authority and underscoring the urgency of hearing His voice now. |
    |