Applying the Already and Not Yet of the Christian Life
The Christian life is often characterized by a tension between what has already been accomplished by God and what is not yet fully realized. This "already and not yet" dynamic is evident in various aspects of Christian theology and experience, encompassing salvation, sanctification, and eschatology.
In terms of salvation, believers are understood to have already received eternal life. John 3:36 states that "whoever believes in the Son has eternal life" [5]. Similarly, John 3:18 indicates that those who believe are "not condemned," having "passed from death unto life" immediately upon believing [9]. This present possession of eternal life is a foundational aspect of the "already" dimension of salvation. However, the full manifestation of this salvation, particularly the glorification of the body and the complete eradication of sin's effects, is "not yet" realized.
The concept of sonship also illustrates this tension. Believers are already considered "sons" of God, even if this status is not recognized by the world [2]. The apostle John writes, "Beloved, now we are children of God, and it has not yet appeared what we will be" (1 John 3:2, LEB). This passage highlights that while the identity as children of God is a present reality, the full glory and visible manifestation of this sonship are still future [2]. The "what we shall be" suggests an "inconceivably glorious" future state [2].
Sanctification, the process of becoming more like Christ, is another area where the "already and not yet" is prominent. Paul writes in Philippians 3:12, "Not that I have already received this, or have already been made perfect, but I press on if indeed I may lay hold of that for which also I was laid hold of by Christ" [1]. This verse encapsulates the ongoing nature of sanctification: perfection has not "already" been attained, yet believers are actively "pressing on" towards it. This pursuit is driven by the understanding that Christ has "laid hold" of them for this very purpose [1].
The apostle Paul also describes a profound transformation that has "already" occurred in the believer's identity. In Galatians 2:20, he declares, "I have been crucified with Christ; and it is no longer I who live, but Christ lives in me" [6]. John Chrysostom interprets the phrase "I am crucified with Christ" as an allusion to baptism, and "nevertheless I live, yet not I" as referring to the subsequent mortification of one's members [3]. This means that the old self, characterized by worldly desires and pursuits, is considered dead, and a new life, animated by Christ, has begun [3, 6]. Chrysostom further explains that this new life means "no fellowship of life longer exists between him and the world: it is dead for him and he is dead for it" [4]. The "world" in this context refers not to creation itself, but to "the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor" [4]. These things are to be considered dead to the Christian [4].
Despite this radical transformation, the struggle against sin and the influence of the world is "not yet" over. The Christian life involves a continuous effort to live out this new identity. The "old man" is no longer the one who lives, but the process of fully embodying Christ's life within is ongoing [6]. This is why Paul speaks of "pressing on" towards perfection [1].
The "already and not yet" also applies to the broader eschatological hope. While believers possess eternal life now, the full realization of God's kingdom and the new heavens and new earth are still future events. The present "fashion" or "form" of the world is "passing away" [7]. This understanding encourages Christians to use the world without "abusing it" or making its pursuits their primary aim [7]. As the Jamieson, Fausset & Brown commentary on 1 Corinthians 7:31 explains, "As the planets while turning on their own axis, yet revolve round the sun; so while we do our part in our own worldly sphere, God is to be the center of all our desires" [7].
The tension between the "already" and the "not yet" serves as a constant reminder of both the security of God's promises and the call to persevere in faith. It guards against both complacency, by emphasizing the ongoing journey towards perfection, and despair, by affirming the present reality of God's grace and the believer's new identity in Christ. The warning against "falling away" in Hebrews 6:6, which speaks of those who have been "renewed" but then apostatize, underscores the importance of "going on to perfection" rather than regressing [8]. This highlights that while the initial renewal is an "already" experience, the continued journey of faith is essential to avoid the tragic "not yet" of ultimate salvation [8].
Sources
- Philippians “Philippians 3:12 (LEB) — Not that I have already received this, or have already been made perfect, but I press on if indeed I may lay hold of that for which also I was laid hold of by Christ.”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:2: Beloved--by the Father, and therefore by me. now--in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place. doth not yet appear--Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"--what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious. but--omitted in the oldest manuscripts. Its inserti”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: true idea, but it is grammatically incorrect, since the original has no “nevertheless” and no “yet.” Pop. Com. on Gal. and Companion to the Greek Testament , p. 453.—G.A.] I live; and yet no longer I, but Christ liveth in me.” In these words, “I am crucified with Christ,” he alludes to Baptism 68 68 [Chrysostom held baptismal regeneration.—G.A.] and in the words “nevertheless I live, yet not I,” our subsequent manner of life whereby our members are mortified. By saying “Christ liveth in me,” he means nothing is done by me, which ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: is produced the result that no fellowship of life longer exists between him and the world: it is dead for him and he is dead for it.”—Meyer.— Alter pro mortuo habet alterum . (Schott.)—G.A.] What he here calls the world is not the heaven nor the earth, but the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor. To me these things are dead. Such an one it behooves a Christian to be, and always to use this language. Nor was he content with the former putting to death, but add”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 3:36: hath everlasting life--already has it. (See on Joh 3:18 and Joh 5:24). shall not see life--The contrast here is striking: The one has already a life that will endure for ever--the other not only has it not now, but shall never have it--never see it. abideth on him--It was on Him before, and not being removed in the only possible way, by "believing on the Son," it necessarily remaineth on him! Note.--How flatly does this contradict the teaching of many in our day, that there neither was, nor is, anything in God against sinners which needed to be remov”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 2:20: I am crucified--literally, "I have been crucified with Christ." This more particularizes the foregoing. "I am dead" (Gal 2:19; Phi 3:10). nevertheless I live; yet not I--Greek, "nevertheless I live, no longer (indeed) I." Though crucified I live; (and this) no longer that old man such as I once was (compare Rom 7:17). No longer Saul the Jew (Gal 5:24; Col 3:11, but "another man"; compare Sa1 10:6). ELLICOTT and others translate, "And it is no longer I that live, but Christ that liveth in me." But the plain antithesis between "crucified" and "live,”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 7:31: not abusing it--not abusing it by an overmuch using of it. The meaning of "abusing" here is, not so much perverting, as using it to the full [BENGEL]. We are to use it, "not to take our fill" of its pursuits as our chief aim (compare Luk 10:40-42). As the planets while turning on their own axis, yet revolve round the sun; so while we do our part in our own worldly sphere, God is to be the center of all our desires. fashion--the present fleeting form. Compare Psa 39:6, "vain show"; Psa 73:20, "a dream"; Jam 4:14, "a vapor." passeth away--not ”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:6: If--Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Gal 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (Heb 6:1). to renew them again--They have been "once" (Heb 6:4) already renewed, or made anew, and now they need to be "renewed" over "again." crucify to themselve”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 3:18: is not condemned--Having, immediately on his believing, "passed from death unto life" (Joh 5:24). condemned already--Rejecting the one way of deliverance from that "condemnation" which God gave His Son to remove, and so wilfully remaining condemned.”