The word “eternity” appears frequently in the NT, particularly in the gospel of John. It, perhaps more than any other term, tempts the early 21st century reader to think abstractly, to turn her gaze away from the concreteness of lived life, especially the life lived by the poor. Since Parmenides and Plato, eternity has been conceived as timelessness, as a frozen flawlessness, i.e., without defect or deficiency. That is, eternity is more often than not conceived without remembering the gospel’s depiction of “eternal life,” viz., the resurrected body of Jesus. That body is in resurrection still a crucified body, pierced by spikes and a spear blade, shredded by scourging. It is not a sealed body, a body without gaps or other lesions. It is a body marked by every blow that cut and bruised him, that broke and defeated him, that abased him to the chaos that Neoplatonists have always regarded as the polar opposite of perfection, of eternity. Whatever else eternity might be taken to mean, it cannot in the gospel signify timelessness. The testimony of the body of Christ is that it is the fullness of time, all time concurrently embraced by the holy God.