Mellō

 

"Mellō" (μέλλω) and the Power of the Coming Age: A New Testament and Greek World Study

The Greek verb μέλλω (mellō) plays a subtle yet crucial role in New Testament eschatology. Often translated as “to be about to,” "to intend,” or “to be destined,” μέλλω speaks not just of possibility or nearness, but of divine purpose, impending fulfillment, and teleological direction. This article will explore its semantic range in Koine Greek, its use in the New Testament—especially in connection to the resurrection—and its theological resonance with both Hellenistic and Hebraic thought worlds.

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I. Semantic and Classical Background of μέλλω

In classical and Hellenistic Greek literature, μέλλω often functions in three key ways:

1. Temporal imminence: "is about to" — e.g., Xenophon uses it for actions immediately forthcoming.

2. Destined purpose: "is destined to" — implying certainty, often with divine or cosmic overtones (e.g., Homer’s heroes who are “about to die” in battle, not because it's soon, but because it's fated).

3. Intention or readiness: "intends to" or "plans to,” expressing personal volition.

Thus, μέλλω bridges temporal immediacy and inevitability, depending on context.

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II. Μέλλω in the New Testament: Anticipation and Divine Certainty

In the New Testament, μέλλω appears over 100 times, often in eschatological settings. It expresses God's impending action, particularly in judgment, redemption, or resurrection. For example:

• Luke 9:31: Moses and Elijah speak to Jesus about “the exodus he was about to (ἔμελλεν) accomplish in Jerusalem.”

• Acts 17:31: God "has fixed a day in which he will judge (μέλλει κρίνειν) the world."

• Romans 8:18: The glory that “is about to (μέλλουσαν) be revealed.”

The verb emphasizes the certainty and direction of God’s plan, even if the timing is not immediate.

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III. Μέλλω and the Resurrection in the NT

The resurrection—both Christ’s and the believer’s—is a key context for μέλλω:

• Acts 24:15: "There shall certainly be a resurrection of both the righteous and the wicked" (μέλλει ἔσεσθαι). Here, μέλλει implies both future certainty and divine appointment.

• Acts 17:31 again links judgment with resurrection: "...by a man whom he has appointed, having furnished proof to all men by raising him from the dead." The resurrection is both a sign and a guarantee of what is destined to come.

The use of μέλλω in these contexts suggests that resurrection is not merely a future hope but an inevitable eschatological hinge, already inaugurated in Christ (cf. 1 Cor. 15:20–23) and awaiting consummation.

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IV. Theological Reflections: Time, Hope, and Tension

In Hebraic thought, time is linear and covenantal: God acts within time toward a promised end. The Greek concept of telos (end, goal) informs μέλλω with this sense of movement toward fulfillment. Thus, in NT theology, μέλλω becomes a linguistic vessel for inaugurated eschatology:

• Already: Jesus is risen, and the age to come has broken in.

• Not yet: The fullness of resurrection is still μέλλει ἔρχεσθαι — about to come.

This aligns with the tension felt throughout Romans 8: the groaning of creation under the weight of corruption, and the hope that glory is about to be revealed.

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V. Conclusion: Μέλλω as the Language of Kingdom Tension

To read μέλλω is to hear the heartbeat of hope. It is not the language of vague possibility, but of divine inevitability: God is about to act, and that action is rooted in covenant, resurrection, and restoration.

In pastoral reflection, it reminds us: when our world feels stuck between Good Friday and Easter Sunday, μέλλω calls us to live as people of the coming dawn, certain that what God has promised, He is about to fulfill.

“We eagerly wait for a Savior from there, the Lord Jesus Christ, who is about to transform our lowly body to be like his glorious body…” (Phil. 3:20–21, paraphrased with μέλλω implied).

Let us then live not merely in remembrance or anticipation, but in holy readiness—for resurrection is not only our future, but God’s unstoppable intention.