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Eternal life in John’s Gospel is clearly Christocentric. There is an undeniable connection between Jesus and eternal life<ref>Van Der Watt J.G, “A New Look at John 5:25-9 in the Light of the Use of the Term ‘Eternal Life’ in the Gospel According to John”, Neotestamentica 19 (1985): 72.</ref>. Jesus reveals that he is the “resurrection and the life” (John 11:25), “the bread of life” (John 6:35) and the “way, the truth and the life” (John 14:16). Peter confesses that Jesus alone has the words of eternal life (John 6:68). Belief in Jesus is plainly shown to be a prerequisite for eternal life (John 3:16, 3:36, 5:24, 6:40, 20:31, 12:25 and 12:50). In his Gospel, John illustrates that to know Jesus is to know God the Father (John 10:30). This links eternal life with God the Father and the Son, and so, John reveals that ultimately “eternal life is to know the only true God and Jesus Christ whom God sent” (John 17:3). This passage of scripture beautifully shows that eternal life is a present reality that is possessed simply by knowing God. Interestingly, some scholars have argued that there is no suggestion in John’s Gospel that eternal life and belief in Jesus link to the forgiveness of sins<ref>Turner M., “Atonement and the Death of Jesus in John - Some Questions to Bultmann and Forestell”, The Evangelical Quarterly LXII (1990): 100.</ref>. Others, such as Marshall, have convincingly argued, however, that the connection between eternal life through belief in Jesus and the forgiveness of sin is implied. For example, John 3:14-15 associates Jesus with forgiveness and eternal life through its link to Numbers 21<ref>In John 3:14-15 Jesus is speaking to Nicodemus: “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life.” In Numbers 21, God sends poison snakes among the Israelites because of their sin, but shows them grace by asking Moses: “Make a snake and put it up on a pole; anyone who is bitten can look at it and live” (Numbers 21:8). This links sin and death to forgiveness and life.</ref>.
Both the expression and concept of “eternal life” already existed in both Jewish and Gentile societies at the time of Jesus’ earthly ministry. When writing his Gospel, it is likely that John shared these understandings, and that they partially reflect his theology of the nature of eternal life. In Jewish usage, eternal life tended to refer to future life beyond the grave<ref>Dodd. Interpretation of the Fourth Gospel, 146.</ref> The only Old Testament (Septuagint) reference to ζωη αιωνιος is in Daniel 12:2, which speaks about a resurrection to either eternal life or to everlasting contempt. There are various references in apocryphal books that also portray eternal life in the far off future<ref>Multiple references to ζωη αιωνιος can be found in the apocryphal writings, especially in Psalms of Solomon and 1 Enoch. Examples include Psalms of Solomon 3:12, 13:11, 14:10 and 1 Enoch 10:14, 37:2, 40:9.</ref>. As John wrote his account, it is likely that he wanted to convey something of this nature to the intended readers. In addition, scholars have suggested that unlike the expression “Kingdom of God”, the term “eternal life” would have been better understood by John’s intended audience, who were more Hellenized and familiar with Platonic ideas20ideas<ref>Dodd. Interpretation of the Fourth Gospel, 150. Those who were familiar with Plato would most likely have appreciated the present and timeless sense implied by “eternal life”.</ref>.
One of the immediate difficulties in understanding eternal life, especially in a present tense, is physical death. How can death occur if a person possesses eternal life? In John’s Gospel, Jesus answers this with the seemingly impossible, “He who believes in me will still live, even if he dies” (John 11:25). Shortly after this statement Jesus raises Lazarus from death giving incontrovertible evidence that these were not empty words. Earlier in the Gospel, John shows that a final resurrection is part of the plan of eternal life21 life<ref>Ridderbos H, The Gospel According to John: A Theological Commentary, Translator: John Vriends. (Grand Rapids: Eerdmans Publishing, 1997), 397.</ref> when Jesus says “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day” (John 6:54). As the scholar Schneider states, “Eternal life conquers death without abolishing it”<ref>Schneider, “Death in the Community of Eternal Life”, 55.</ref>.
The Gospel of John presents eternal life as critically important because it is synonymous with knowing God. John emphasises the importance of eternal life by his frequent references to it. The nature of this eternal life is unique; distinctly different from our usual human experience of life. Not only is it an everlasting future hope, but it is also a present reality that is possessed by those who believe in Jesus, whom God the Father sent.
