Beliefs about the Afterlife (xxxv)

The age to follow the present age is to last a thousand years, per Revelation chapter twenty, and is why it is called "the Millennium." Following that age will be what is called "a little season," and then the first age of "the ages of the ages" will commence along with the first generation of that first post millennial age. That age is summarized in the oracle of God which says "behold, I make all things new." (Rev. 21: 5) 

Having in the preceding chapter shown how the scriptures indicate that the human race will go on generation after generation throughout the ages to come, we now offer additional proofs for this position. Seiss offered several clear proofs of that in the remarks cited from him in the previous chapter. It is also the teaching of Ephesians 3: 21, as we saw. It was seen in the plural use of "aion." 

Another argument for this view is deducible from the fact that we see "the nations" existing in the Millennium and in the new heavens and earth over whom the resurrected saints rule as plenipotentiaries under Christ. These nations are ruled over by those saved in the ages preceding the Millennium. It is not a case where one group of saints are ruling over another group of saints. Let us begin by looking at several important texts in the Book of Revelation about "the nations." 

"And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God." (Rev. 19: 14-15 kjv)

This scene describes the close of "the day of wrath," or "day of the Lord," or "day of vengeance," or "time of tribulation," when the saints have been raptured into the lower sky to meet the Lord and to then descend on horses with him in order to destroy the Antichrist and the wicked who have chosen him to rule over them. It is the scene for the "battle of Armageddon." (Rev. 19) It occurs at the end of "this present evil age" and inaugurates the Millennial age. It is when the saints fulfill this role, described in the Psalms:

"5 Let the saints be joyful in glory: let them sing aloud upon their beds. 6 Let the high praises of God be in their mouth, and a two-edged sword in their hand; 7 To execute vengeance upon the heathen, and punishments upon the people; 8 To bind their kings with chains, and their nobles with fetters of iron; 9 To execute upon them the judgment written: this honour have all his saints. Praise ye the Lord." (Psa. 149: 5-9 kjv)

It is when he "smites the nations" and begins to "rule them with a rod of iron," along with those who have overcome through faith and the blood of the Lamb of God (Rev. 12: 11; I John 5: 4). After Christ has smitten the nations he will rule over them. But how can he rule on earth over "the nations" if they are all destroyed by the coming of Christ? It seems clear that he and the overcomers cannot rule over "the nations" after the day of wrath and destruction (which includes great tribulation) if no one is left on earth. Therefore, we conclude, and the record shows, that not every unsaved person is destroyed in the final battle of Armageddon at the end of the present age, a battle which culminates in the imprisonment of the Antichrist, the False Prophet, and all those people who were in league with Antichrist, yea, of Satan himself. 

Thus "the nations" over which Christ and his saints rule can only be the remnants of the nations who remain alive at the end of the tribulation and day of vengeance. From this remnant of unsaved humanity will be the seed of new generations of humanity in the Millennium. 

I say "unsaved" because they were not among those who were raptured, resurrected, and glorified prior to the start of the Millennium (yet who probably become believers and servants of Christ after his appearing). But, in another sense we must say that they were not "unsaved," for they were not destroyed by Christ in the battle that ends this age, but were "preserved" to be allowed opportunity to submit to Christ and enter the Millennium. 

The remnant of mankind who were not resurrected with the righteous, and were not caught up to meet the Lord in the air, will be the children of the those slain by the battle of Armageddon. It reminds us of something similar occurring in the old testament.

"26 The Lord said to Moses and Aaron: 27 “How long will this wicked community grumble against me? I have heard the complaints of these grumbling Israelites. 28 So tell them, ‘As surely as I live, declares the Lord, I will do to you the very thing I heard you say: 29 In this wilderness your bodies will fall—every one of you twenty years old or more who was counted in the census and who has grumbled against me. 30 Not one of you will enter the land I swore with uplifted hand to make your home, except Caleb son of Jephunneh and Joshua son of Nun. 31 As for your children that you said would be taken as plunder, I will bring them in to enjoy the land you have rejected. 32 But as for you, your bodies will fall in this wilderness." (Num. 14: 26-32 niv)

Not only is Christ declared to rule "the nations" with a rod of iron, but so too are those who are overcoming believers of this present age promised the same. Notice again from the Apocalypse of Christ:

"And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father." (Rev. 2: 26-27)

That cannot be made to be fulfilled in the earthly lives of the elect people of God, as Amillennialists or Preterists would affirm. Those commentators who think it is being fulfilled now (by preaching the gospel or some other way) are resisting what is clearly the teaching of the text, which demonstrates that the ruling power over the nations is not what is now realized. It is simply self evident that the people of God are not the rulers of the present world. No, rather, Satan is "the god of this age" (II Cor. 4: 4), or "prince of this world" (used three times by Christ in the gospel of John; 12: 31; 14: 30; 16: 11). Believers do not rule over the nations of the world during "this present evil age," especially not with a rod of iron. 

Further, the reward to the victors comes after "the end" of one's life's work. So, it cannot be what any Christian can now say that he or she is doing. 

Some who resist seeing this fulfilled in the Millennium or in the ages following will say that saints who have died in the Lord are ruling the nations from heaven now. But, that is not tenable. We cannot read the text as we want, or to make it say "whoever overcomes and keeps my works till the end of his life will, when he dies and goes to heaven, begin to sit on thrones to rule over the world." A similar promise is made to the faithful in Laodicea: 

“The one who conquers, I will grant him to sit with me on my throne as I also conquered and sat down with my Father on his throne.” (Rev. 3:21)

Sitting upon a throne is connected with being given power and authority to rule over the nations. Revelation chapter twenty tells us when it is that the saints sit on their thrones and begin their rule over the world. It is after the resurrection of the righteous, after the day of wrath has come to completion, after Satan, Antichrist, and the False Prophet, along with their followers, have been defeated and imprisoned. 

This power to rule the nations reminds us of the Lord’s parable in Luke 20:13-17, wherein the faithful servants were promised rule over "five cities" or "ten cities," depending on how they served their Lord. It is interesting that those who “overcome” or “conquer” are the very people who are persecuted, thrown in prison, and even subjected to martyrdom (see Rev. 2:3,9-11,13). 

Further, if departed saints are ruling over the nations, then we can certainly be able to give a positive answer to those who ask bible teachers this question - "do believers in heaven see and observe what is going on down here on earth?" If the ruling over the nations is a present phenomenon for believers who have died and gone to Paradise, then we must say they see everything, for how can you rule over nations that you have no participation with? No, the fact is, this future ruling over the nations by the saved shows that not all the inhabitants of the earth are killed off during the days of vengeance or day of the Lord. Just as the destruction of the earth and its inhabitants by the flood left a very small remnant ("eight persons" including Noah), and became the seed for a new age and new heavens and earth, so too in the destruction occurring by the day of the Lord.

"And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season...And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea." (Rev. 20: 1-3, 7-8)

"And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all by day: for there shall be no night there. And they shall bring the glory and honour of the nations into it." (21: 24-26)

"And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations." (22: 1-2)

These three texts tell us much about who are "the nations" over whom Christ and the saints will rule in the Millennial age and in the ages following. That they are distinct from those who rule over them, i.e. the saints of God, is quite apparent. 

Dr. David Reagan wrote (See here emphasis mine)

"Near the end of chapter 21, as John is describing in detail the various aspects of the New Jerusalem where the Redeemed will reside forever, he suddenly interjects what is to many a jolting statement about nations that will be on the New Earth outside the New Jerusalem: 24) The nations will walk by its light, and the kings of the earth will bring their glory into it. 25) In the daytime (for there will be no night there) its gates will never be closed; 26) and they will bring the glory and the honor of the nations into it; 27) and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life. Nor is that all that is said about these nations. In the next chapter, John tells about seeing a River of Life flowing from God’s throne with the Tree of Life on each side of the river bearing twelve kinds of fruit every month (Revelation 22:1–2). And then comes the next mysterious statement: “…and the leaves of the tree were for the healing of the nations” (Revelation 22:2)."

Reagan continues:

"These verses pose some intriguing questions: Who are the nations on the New Earth outside the New Jerusalem? Why do these nations need healing?" 

I am satisfied that it is the ongoing race of mankind who will have experienced the fruits of redemption, including the removal of original sin, the outpouring of the Spirit, and renewal, and the government of Christ with his people. 

Reagan continues:

"A third solution to the mystery is the idea that those saved during the Tribulation who entered the Millennium in the flesh, and those born of these people during the Millennium who accept Jesus, will be transferred to the New Earth in their natural bodies and will live outside the New Jerusalem and repopulate the New Earth. Take, for example, the famous illustrator of the Bible, Clarence Larkin (1850–1924). He argues that before the earth is consumed in fire, God will “take off the righteous representatives of the Millennial nations that He proposes to save, and when the earth is again fit to be the abode of men, place them back on the New Earth, that they may increase and multiply and replenish, as Adam and Noah were told to multiply and replenish the current earth” (Genesis 1:27–28 and Genesis 9:1).5 He further states that when the ever increasing population of the earth becomes too large, the excess will be used to populate other planets.6 Larkin concludes with this observation:7 God will not permit Satan to block His plans for peopling this earth with a Sinless Human Race. The death of Christ was not merely to redeem a few millions of the human race, but to redeem the Earth and the Race itself from the curse of sin, and the dominion of Satan." 

I read most of what Larkin wrote when a young disciple. I have several of his books in my library, including his book with all his charts (excellent work! although I am not Dispensational as he) called "Dispensational Truth." I also have his book "The Spirit World" (a good book) and "Rightly Dividing The Word," and "The Book of Revelation." He also wrote several other books, many which I have not as yet read. He did believe that the rapture and resurrection of the righteous occurred before the great tribulation (Pre Trib view).

Reagan continues:

"Likewise, Henry Morris (1918–2006), the renowned creation scientist, speculates that the nations on the New Earth could very well be those saved during the Tribulation and Millennium who will be transferred to the New Earth in natural bodies.8 He admits that this interpretation is “fraught with difficulties,” but he points out that it solves several problems. After all, the Scriptures refer many times to “perpetual generations” (Genesis 9:12) and to “everlasting covenants” (Genesis 9:12–16). Also, we are told in Isaiah 9:7 that “there will be no end to the increase of His [the Messiah’s] government or of peace…forevermore.” Morris admits that his proposal is “highly speculative, but does appear somewhat reasonable.”9 He then states that perhaps “the more likely alternative exposition” is that these are “nations of the saved” who are residents of the New Jerusalem, “but have also been given national boundaries on the new earth.”10"

In the previous chapter I too mentioned how the view that the human race is to continue forever as a propagating species causes some problems for other areas of bible doctrine, such as on the doctrine of original sin. But, there are difficulties in rejecting that view, as we see. Those who think the human race is to end being what it was originally constituted to be have problems with the texts that speak of eternal generations and of nations who are ruled over by the saints.

Reagan continues:

"David Hocking agrees with Morris’ speculative proposal. He writes: “Probably those who come out of the Tribulation period, those described as ‘sheep’ in Matthew 25:31–46, and those born during the Millennium who do not rebel against the Messiah, are all a part of the ‘nations’ on earth in the eternal state.”11 

 

I rather think, as shown previously, that it is the children of the wicked who survive the day of wrath and tribulation and who will inherit the earth and be the seed of a new age (as was Noah and his three sons) and follows the pattern wherein the Lord, with few exceptions, killed off the adult Hebrews who left Egypt for the promised land and let their children become the inheritors. Further, Jesus said that "the meek will inherit the earth" which may be a reference to these youthful, relatively innocent, remnant from the destroyed nations. They will be the nations who treated the brethren of the Lord (his church and Hebrew people) well. (See Matthew 25: 31-46) 

Reagan continues:

"John MacArthur agrees: “Another possible interpretation is that this phrase [nations on the New Earth] refers to the believers living at the end of the Millennium. According to that view, the statement…refers to the translation of those believers before the uncreation of the present planet.”12 

 

Others agreeing with this idea include E. W. Bullinger, J. A. Seiss and Keith Krell. It is also the position of Hal Lindsey. 

 

J. A. Seiss (1823–1904) wrote: “I …hold it to be a necessary and integral part of the Scriptural doctrine of human redemption, that our race, as a self–multiplying order of beings, will never cease either to exist or to possess the earth…Ransomed nations in the flesh are therefore among the occupants of the new earth, and the blessed and happy dwellers in it, as Adam and Eve dwelt in Paradise.”13

I agree, though I cannot be too dogmatic about it.

Reagan continues:

"There are two very detailed articles about perpetual generations that can be found on the Internet: Darrel Mitchell: “God’s Plan: Eternal Inhabitants.”21 F. M. Riley: “A Thousand Generations”22 Both of these authors agree that there will be nations of people on the New Earth who will exist in natural bodies. They also agree that these people will be composed of unresurrected saints who come from two groups: Those saved during the Tribulation who live to the end of the Tribulation and are allowed to enter the Millennium in the flesh. Those born during the Millennium who accept Jesus as their Lord and Savior."

Though I have not read these books, I hope I can do so in the future.

Reagan continues:

In a footnote in his Systematic Theology, Charles Hodge wrote:

"Mr. David N. Lord devotes to this subject two chapters of his book on The Coming and Reign of Christ. New York, 1858. He says (p. 151), that the Scriptures teach that the earth is “to continue forever, and that mankind are forever to occupy it, and multiply in an endless succession of generations; and that it is to be the scene of Christ’s everlasting kingdom and reign.” He argues this from the covenant made from Noah; from the promise made to Abraham that his seed should forever possess the land of Canaan; and from the promise made to David that his seed should sit on his throne and reign forever. This perpetuity of the human race on the earth and in the flesh, he considers one of the most clearly revealed purposes of God concerning the family of man. Instead of the number of the redeemed being nearly made up, he holds that they are to go on multiplying through all eternity." (Vol. III, See here)

"to Him [is] the glory in the assembly in Christ Jesus, 

to all the generations of the age of the ages. Amen" 

Ephesians 3 : 21 (Young's Translation)

Fear Of Being Forgotten

"Can a mother forget her infant, be without tenderness for the child of her womb? 

Even should she forget, I will never forget you." 

(Isaiah 49: 15)

It is sad to think about the billions of people who have died since the genesis of mankind and who have been forgotten. Myriads have died and no one even knows that they lived, or where they died, or anything about them. 

Many people, including atheists and secular persons, have angst over the idea that they will perhaps be forgotten. They may not believe in immortality and eternal life as the bible teaches, but they strive for immortality in other ways. They do it by putting forth works of art, scientific invention, and monuments and other memorials to their name. They do it to be remembered by later generations and in this sense "live on." Authors and poets may be immortalized by their books or other writings. So Abel, son of Adam and Eve, and brother of Cain (who killed Abel), has these words said of him by the apostle Paul in the first century, centuries after Abel - "by it (Abel's sacrificial offering to God and his faith) "he (Abel) being dead yet speaks." (Hebrews 11: 4) Further, people generally want to live on after death in the hearts of their children and grandchildren. But, after so many generations, remote ancestors are rarely spoken of. They are soon forgotten. 

But, there are other ways some people seek to be "immortalized" that are not noble and good, such as becoming famous, or rather infamous, for some great crime. They want to be in the headlines, their names mentioned in the ages to come.  

The fear of being forgotten is called athazagoraphobia. It is fear of oblivion. Two Psychiatrists wrote the work titled "Death anxiety in psychiatry and society: Facing our fears and embracing life" (see here) and said (emphasis mine):

"The fear of being forgotten after death can also drive many to pursue a legacy. Even a parent choosing to have children and teaching them values and belief systems is a way of leaving behind a mark on the world. For some, finding ways for being remembered after death – whether through fame, fortune, or having children, is a way of dealing with death anxiety...cultures may relieve the anxiety of death by suggesting that one’s descendants will still care for the departed, and their legacy may remain." 

Here is the best way, biblically, to obtain a lasting legacy and remembrance:

"A good man deals graciously and lends; He will guide his affairs with discretion. Surely he will never be shaken; The righteous will be in everlasting remembrance." (Psa. 112: 5-6 nkjv)

The two texts at the heading of this posting affirm the same thing. We will ever be remembered and never forgotten of the Lord. Not only will he not forget us, but he will not forget our labors for him and the people of God. 

"Then I heard a voice from heaven saying to me, “Write: ‘Blessed are the dead who die in the Lord from now on.’ ” “Yes,” says the Spirit, “that they may rest from their labors, and their works follow them.” (Rev. 14: 13 nkjv)

God will forever remember our labors for him during the span of our lives. His reward is great too. 

The word "memorial" is used frequently in the old testament scriptures. These memorials were for the purpose of remembrance and to preserve a memory. We find also these two interesting texts from the new testament.

“Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.” (Mark 14: 9 nkjv)

“Your (Cornelius) prayers and your alms have come up for a memorial before God." (Acts 10: 4 nkjv)

All our good works done in the name of Christ will never be forgotten. And, of course, to not forget our labors for Christ is not to forget us. As the Lord said through Isaiah to his primitive people - "I will not forget you." So we read that - 

"And God remembered Noah" (Gen. 8: 1).

"God remembered Abraham" (Gen. 19: 29).

"And God remembered Rachel" (Gen. 30: 22).

Being remembered by the Lord means deliverance. Notice these texts:

“When you go to war in your land against the enemy who oppresses you, then you shall sound an alarm with the trumpets, and you will be remembered before the LORD your God, and you will be saved from your enemies." (Num. 10: 9 nkjv)

"Who remembered us in our lowly state, For His mercy endures forever; And rescued us from our enemies, For His mercy endures forever." (Psa. 136: 23-24 nkjv)

Believer, you and your works done in Christ's name and for his glory will never be forgotten. 

The Coming Test of Tribulation

The above prophesied "hour of trial" has not yet occurred but one I am fairly sure is imminent, based upon the "signs of the times." Jesus spoke of this end time hour of trial, the one which will precede his "parousia" (coming), in these words:

"For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened." (Matt. 24: 21-22 kjv)

Here the "hour" of testing is described as a time of "great tribulation" and takes in, or is shortened to "days," though it does not say how many days. It is also called a "trial" and a "testing" of those who populate the planet, "the whole world (cosmos)," all they who "dwell on the earth," indicating that the trial will include every person on the planet. 

The Revelation text above announces the coming hour of trial, the testing of the whole race of mankind, and in the scenes of the vision of John of Christ's coming Apocalypse (revelation or appearing or coming again) in chapters following this announcement of the risen Lord we see all the evils of that awful time of tribulation, of a nature and to an extent never seen before on earth. What transpires under the opening of the seven seals of the scroll (chapter five onward) is this time of tribulation, this time of testing. So we read:

"Then one of the elders answered, saying to me, “Who are these arrayed in white robes, and where did they come from?” And I said to him, “Sir, you know.” So he said to me, “These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb." (Rev. 7: 13-14 nkjv)

This time of trial and testing will not follow the rapture or resurrection of believers, but precede it. From the above verse we see how many of the saints in heaven, who were martyred in the time of the great tribulation, had been in that tribulation, for they cannot come out of it if they were never in it. It will test every man to discover his standing with God. And, how will most respond to this trial by judgment? The record in the Apocalypse foretells us, saying:

"But the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons, and idols of gold, silver, brass, stone, and wood, which can neither see nor hear nor walk. And they did not repent of their murders or their sorceries[fn] or their sexual immorality or their thefts." (Rev. 9: 20-21 nkjv)

"And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory. And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds." (Rev. 16: 9-11 nkjv)

The masses will show their evil nature in this time of testing and they will fail the test, and be condemned by the trial by tribulation. 

Let us not be as those who refused to repent. Let us follow the example of the Ninevites who repented in sackcloth and ashes by the mere warning of coming destruction from the Lord. Let us do as Christ urged in the context of this coming trial - "hold fast to what you have and let no one take your crown." 

In this coming time of great tribulation, we will be able to superlatively say ----

"The Lord tests the righteous and the wicked." 

(Psa. 11: 5)

 

Beliefs about the Afterlife (xxxiv)

Having seen how eternity to come, since the beginning of the very first age of time, is made up of endless and innumerable ages, we next will consider how it will also be made up of everlasting "generations." It is the teaching of the bible that the earth and heavens that God originally created will abide forever through every age following its genesis. That they have gone through changes in passing from one age to another is also clear from scripture, but though changed, the earth yet abides, and will do so forever. There will be new heavens and a new earth when it is made new by the work of God following the Millennium. Also, as we will see, not only in the Millennium will we still see children being born, but in every age after that throughout eternity. This is no minor point to study and it is imperative that we come to right conclusions. 

In my early years as a bible student, I came across this idea that the human race would continue forever as it was originally constituted, and would ever be a self propagating species. I resisted it. It was not part of the paradigm framework I had built in my own theological mind. I was under the assumption that in eternity there would be no more human race. I believed that all the elect (believers or saved people) would live on the new earth and they would be like angels of heaven who "neither marry nor are given in marriage." I had envisioned that the human race would no longer be a race of humans who are reproducing, or self propagating. It was not till I had forsaken Amillennialism and embraced Premillennialism that I was confronted with deciding who it was over which the saints were to rule in the ages to come. 

The passages in the Book of Revelation that spoke of the Millennium and the new heavens and earth in its final chapters says that the saints will rule over the nations and had me asking myself "who are these nations?" I read in those chapters about the tree of life and its twelve manner of fruit and how "the leaves of the tree were for the healing (therapy) of the nations," and again I queried, who are "the nations" who will need healing? These passages and questions we will begin to look at in this chapter. 

Of course, I saw that if it were true that the human race would continue to propagate forever, then that fact creates problems for me in regard to other bible doctrines. For instance, what about "original sin" as taught by the apostle Paul in Romans chapter five? Will generation after generation throughout the ages still be born in sin and under the curse and condemnation of the law? Will original sin no longer be imputed? If that is so, then how do we square that with Romans five and I Corinthians chapter fifteen? When we read of "all men" in scripture, does this include every person that shall ever be born? Difficult questions are these. 

Further, if we allow that people in the generations to follow the Millennium will be capable of sinning, how will they be dealt with? If they die because of sin, then how can that fact be reconciled with texts that say that the time is coming when death will be no more? 

So, will immortal humans (who have been glorified with spiritual bodies via the resurrection) mix and mingle with mortal humans in the Millennium and in the ages following? 

Further, will it also be true of the animals that they too will reproduce? Will the earth not soon be too small for all the animals and humans? What then? 

Before we address these questions, let us first see the evidence that the human race will continue to produce generation after generation forever.

The learned author of many books, J.A. Seiss, in his famous book "The Apocalypse" wrote the following in commenting upon Revelation 21: 1-8 (See here emphasis mine):

"Humanity was created and constituted a self-multiplying order of existence,—a race,—to which this earth was given as its theatre, possession, and happy home. God created man in his own image; male and female created he them, and said to them, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over it. When sin first touched man, it found him thus constituted and domiciled. Had the spoliations of sin never disturbed him, humanity, as a race, must needs have run on forever, and been the happy possessor of the earth forever. Anything else would be a contravention and nullification of the beneficent Creator’s intent and constitution with regard to his creature man. Meanwhile came the fall, through the Serpent’s malignity; and then a promise of redemption by the Seed of the woman. If the nature of the fall was to destroy the existence of man as a race, and to dispossess him of his habitation and mastery of the earth, the nature and effect of the redemption must necessarily involve the restitution and perpetuation of the race, as such, and its rehabilitation as the happy possessor of the earth; for if the redemption does not go as far as the consequences of sin, it is a misnomer, and fails to be redemption. The salvation of any number of individuals, if the race is stopped and disinherited, is not the redemption of what fell, but only the gathering up of a few splinters, whilst the primordial jewel is shattered and destroyed, and Satan’s mischief goes further than Christ’s restoration."

I find these comments persuasive indeed and have no scripture to offer which would disprove his affirmations.

Seiss wrote further:

"I therefore hold it to be a necessary and integral part of the Scriptural doctrine of human redemption, that our race, as a self-multiplying order of beings, will never cease either to exist or to possess the earth."

Well, I for one do not want to deny that thesis. It seems to me to be what the scriptures uphold; And, if it goes against the grain of our convictions or presuppositions, let us not then be too quick to dismiss it without considering the arguments in its favor. I have come to believe that the proposition stated above by the learned Dr. Seiss (and believed by others as we will see) is supported by the scriptures. I will be citing scripture that upholds it and theologians of the past who espoused it.

Seiss wrote further:

"There is a notion, bred from the morbid imagination of the Middle Ages, which has given birth to many a wild poetic dream, which has much influenced the translators of our English Bible, which has unduly tainted religious oratory, song, and even sober theology, and which still lingers in the popular mind as if it were an article of the settled Christian creed, that the time is coming when everything that is, except spiritual natures, shall utterly cease to be, the earth consume and disappear, the whole solar and sidereal system collapse, and the entire physical universe vanish into nothingness. How this can be, how it is to be harmonized with the promises and revealed purposes of God, wherein it exalts the perfections of the Deity, there is not the least effort to show. The thing is magniloquently asserted, and that is quite enough for some people’s faith, though sense, reason, and Revelation be alike outraged."

It was an example of both Platonism and early Christian Gnosticism to envision the perfect state to be in a non physical world and for it to be enjoyed only as disembodied spirits and not for human bodies. This was not however the Hebrew tradition, who envisioned salvation as involving immortality on earth in resurrected bodies. Many believers today envision the heavenly eternal state as surreal, as ethereal, as a metaphysical state. Many of them also envision the end of time as a time when the earth is annihilated and say that all prophecy about "new heavens and earth" is an example of non literal language and that it only figuratively speaks of the arrival of our present church age. 

Seiss wrote further:

"There is indeed to be an “end of the world.” The Bible often refers to it. But men mistake when they suppose the world spoken of in such passages to be the earth as a planet. Three different words have our translators rendered “world:” γη, which means the earth proper, the ground, this material orb which we inhabit; κοσμος, which means what constitutes the inhabitableness, the ornamentation, beauty, cultivation, external order, fashion of the world, but not the substance of the earth as a terraqueous globe; and αιων, which is used more than one hundred times in the New Testament, but always with reference to time, duration, eras, dispensations,—a stage or state marking any particular period, long or short, past, present, or future,—the course of things in any given instance, rather than the earth or any theatre on which it is realized. It may be earth or heaven, time or eternity, a material or an immaterial world, it is all the same as to the meaning of the word αιων, which denotes simply the time-measure and characteristics of that particular period or state to which it is applied.* And this is the word used in all those passages which speak of “the end of the world.” It is not the end of the earth, but the end of a particular time, age, condition, or order of things, with the underlying thought of other orders of things, and perpetual continuity in other forms and ages. Æons end, times change, the fashion of the world passeth away,—but there is no instance in all the Book of God which assigns an absolute termination to the existence of the earth as one of the planets, or any other of the great sisterhood of material orbs."

I agree and can say amen. These are the very things I am trying to convey and I am glad to cite from men who have already said what I want to say and many did it much better than I can do. The only thing I can do is to highlight some of their remarks and make a comment and observation here and there.

Seiss wrote further:

"And with the continuity and redemption of the earth, goes the perpetuation and redemption of the race. For why is the one continued if not for the other? As surely as “the earth abideth forever,” so surely shall there be eternal generations upon it. Paul speaks with all boldness of “the generations of the age of the ages.” (Eph. 3:21.) After the termination of the present Æon, he contemplates many more Æons, even an Æon of Æons; and those interminable years he fills up with generations and generations. 

We will look closer at Ephesians 3: 21 shortly. I do agree with Seiss in what he affirms in the above. The burden of proof will shift to the deniers of these things once the evidence is presented in their support.

Seiss wrote further:

"The covenant which God made with Noah, and all living things, the sign and seal of which still appears in almost every summer shower, is, by its own terms, unending in duration; but that duration is at the same time described as filled in with unceasing generations. (Gen. 8:21, 22; 9:8–16.) Joel tells of generations and generations for Jerusalem through all that “forever” in which cleansed and ransomed Judah is to dwell in the covenanted land. (Joel 3:20, 21; Ezek. 37:25, 26.) Eternal generations were certainly provided for when humanity was originally constituted and made the possessor and lord of earth; eternal generations certainly would have been the effect of God’s constitution and commands had sin not come in to interfere with the wonderful creation; and as surely as Christ’s redemption-work is commensurate with the ruinous effects of the fall, eternal generations must necessarily be. Earth and multiplying man upon it surely would never have passed from living fact into mere legend had sin never come in. Much less, then, can they now pass into mere legend, since the new and more costly expenditures of redeeming love have been superadded to the original gifts of creative wisdom and beneficence."

Of course, had there been no sin, we would still be faced with figuring out what would happen once the earth was full of human beings, none of whom are dying. The same with the animals. But, we will address that later. The reasoning of Seiss and the scriptures cited by him seem undeniably true. 

Seiss wrote further:

"Great changes in the whole physical condition of the earth and its surrounding heaven are everywhere indicated; but the idea of the extinction of the material universe amid “the wreck of matter and the crush of worlds,” is nothing but a vulgar conceit, without a particle of foundation in nature, reason, or Scripture.* Things have no more tendency to annihilation than nothing has a tendency to creation. There is no evidence that a single atom of matter has ever been annihilated, whence analogy would infer that such a thing is not at all in the will or purpose of God. On the contrary, the teaching of Revelation is, that “one generation passeth away, and another generation cometh; but The Earth abideth forever.” (Ecc. 1:4; Ps. 15:5; 119:90.) Whatever new cataclysms or disasters are yet to befall this planet, we are assured that they will not be as destructive even as Noah’s flood; for God covenanted then, and said: “I will not again curse the ground any more for man’s sake, neither will I again smite any more every living thing, as I have done.” (Gen. 8:21, 22.) It is specifically promised that “the meek shall inherit the earth,” and that “the righteous shall dwell in it forever.” (Matt. 5:5; Ps. 37:9, 11, 29; Is. 60:21; Rom. 4:13.) And if the righteous are to inhabit it forever, it must exist forever. The kingdom of which Daniel prophesied is to be an everlasting kingdom, which shall stand forever. That kingdom is located “under the whole heaven,” and takes in among its subjects “peoples, nations, and languages,” and has its seat upon the earth. (Dan. 2:44; 7:14, 27.) But if the earth is to have an indestructible kingdom, it must itself be indestructible. John describes the sovereignty of this world as finally assumed by the Lord, even Christ, who is to hold and exercise it to the ages of the ages. (Rev. 11:15.) But how can Christ reign forever in a world which is presently to cease to be? God has specifically and repeatedly covenanted and promised a certain portion of the earth to a certain people for “an everlasting possession” (Gen. 48), in which they are to “dwell, even they, and their children, and their children’s children, forever” (Ezek. 37:25), and not cease from being a nation before him forever (Jer. 31:36). How can this be fulfilled if the earth is to be annihilated?"

All I can say to these words is "amen." Further, as we will see, this kingdom on earth, and the government of the Messiah, along with his rule, will be "increasing" forever. (Isa. 9: 7)

Seiss wrote further:

"And with the continuity and redemption of the earth, goes the perpetuation and redemption of the race. For why is the one continued if not for the other? As surely as “the earth abideth forever,” so surely shall there be eternal generations upon it. Paul speaks with all boldness of “the generations of the age of the ages.” (Eph. 3:21.)" 

I believe in this thesis or proposition. The case Seiss and others have laid out for its truthfulness is not able to be successfully refuted. 

Seiss wrote further:

"After the termination of the present Æon, he contemplates many more Æons, even an Æon of Æons; and those interminable years he fills up with generations and generations. The covenant which God made with Noah, and all living things, the sign and seal of which still appears in almost every summer shower, is, by its own terms, unending in duration; but that duration is at the same time described as filled in with unceasing generations. (Gen. 8:21, 22; 9:8–16.) Joel tells of generations and generations for Jerusalem through all that “forever” in which cleansed and ransomed Judah is to dwell in the covenanted land. (Joel 3:20, 21; Ezek. 37:25, 26.) Eternal generations were certainly provided for when humanity was originally constituted and made the possessor and lord of earth; eternal generations certainly would have been the effect of God’s constitution and commands had sin not come in to interfere with the wonderful creation; and as surely as Christ’s redemption-work is commensurate with the ruinous effects of the fall, eternal generations must necessarily be."

The only thing I can say, in playing "devil's advocate," or being in the negative, is to say - "God intended that the human race 'multiply and replenish the earth' and when it would have become replenished and populated to the full, then it will cease being self propagating." But, that would be an assumption without any scripture to support it. On the other hand, the view of Seiss has many scriptures that support it.

Seiss wrote further:

"And the still ongoing race redeemed is there. Many can think of none but glorified saints in this grand picture; but the terms of the record will not construe with that idea. The glorified saints all belong to the celestial city, and have their home and residence in it. That city is the Tabernacle of God which comes down out of the heaven. Yet when it comes, a great voice out of the throne says: “Behold, The Tabernacle of God [is] with the men, [with mankind], and he shall tabernacle with them, and they shall be his people, and he, the God with them, shall be their God.” Who then are these to whom the Tabernacle of God comes, and with whom it dwells? Who are these people distinct from it, and whom it is to enlighten and bless? Who can they be, if not the nations of the ongoing race, dwelling in the new earth in the flesh? They are redeemed now, holy, innocent, undying, and the Lord’s people forever; but only the Church of the after-born, and not of the first-born." 

"The nations of the ongoing race" are present in the new earth. We will see how this is positively stated in the ending chapters of the Book of Revelation dealing with the new heavens and earth. But more on that later. 

Seiss wrote further:

"Jesus, in Matthew 25, describes a judgment of “the nations,” when, as a shepherd, he shall divide the sheep from the goats, and when the sheep “nations” shall be set on his right hand, and “go into life everlasting,” whilst the goat “nations” go “into everlasting fire prepared for the devil and his angels.” So, in the next chapter, we read of these same sheep “nations” walking by means of the light and aid of this celestial city (chap. 21:24), but quite distinct from the royal Church of the first-born, which is the New Jerusalem, the Lamb’s Wife. Likewise the whole analogy of the Scriptures, from first to last, bears along with it this implication. There is not a word which asserts any purpose of God to terminate the perpetuity of humanity as an ever-expanding race. It was constituted and given command for unending perpetuity before sin touched it. If it fails to go on forever, it can only be in consequence of the introduction of sin. But there has been promised and constituted a Redeemer to ransom it from all captivity to sin and corruption. And if his redemption does not go far enough to exempt the ongoing race from being finally extinguished, then it is not redemption, and the Destroyer beats out the Almighty Redeemer. There is no escape from this alternative if we do not allow that the race of man as a race continues in the new earth, and there realizes its complete and final recovery from all the effects and ill consequences of the fall. Ransomed nations in the flesh are therefore among the occupants of the new earth, and the blessed and happy dwellers in it, as Adam and Eve dwelt in Paradise. The Sitter on the throne saith, “Behold, new I make everything.” That everything includes heaven, earth, and sea, and by necessary implication, had we no other proofs, the race of humanity is also included as a subject of the great Re-Genesis. Hence said the Almighty to Isaiah, “Behold, I create new heavens and a new earth. Be ye glad and rejoice forever in that which I create. And they shall build houses and inhabit them; and they shall plant vineyards and eat the fruit of them. They shall not labor in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them.” (Is. 65:17–25.)"

Again, I cannot refute what Seiss says. It seems to be the teaching of the scriptures. So then, why do so many resist believing it? Is it not for the reasons Seiss has mentioned? 

Ages of the Ages

"Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen." (Eph. 3: 21 kjv)

"...to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen." (nkjv)

Young's Literal Translation is best - "to Him [is] the glory in the assembly in Christ Jesus, to all the generations of the age of the ages. Amen." 

This is an important text in our study of eternity. What is meant by "to all generations, forever and ever"? Further, which English translation best conveys the meaning of the Greek text? Expositor's Greek Testament says this about the discussion on properly interpreting what the apostle meant by those words: 

"The precise idea underlying the phrase is not quite clear. It may be that the everlasting future is thought of as one long “age” embracing in it an unnumbered succession of “generations” and making the sum and crown of all possible “ages”. Or the “age of the ages” may have the force of a superlative, “the age par excellence,” the “age beside which there is none other to be named,” and that regarded as containing in itself all conceivable “generations”. More precisely, the idea of the Parousia may be behind all, the age (ὁ αἰών) being the Messianic age which opens with the Parousia, brings all other “ages” with the “generations” belonging to them to an end, and is itself to endure for ever. Thus, as Meyer puts it, the idea is that the glory to be given to God in the Church and in Christ its Head is to “endure not only up to the Parousia, but then also ever onward from generation to generation in the Messianic æon—consequently to last not merely εἰς τὸ παρόν, but also εἰς τὸ ἀΐδιον”."   

εἰς (unto) πάσας (all) τὰς γενεὰς (the generations) τοῦ αἰῶνος τῶν αἰώνων (literally 'the age of the ages'). A literal translation would thus be "unto all the generations of the age of the ages." Interpreting the words of the apostle literally, we see that he views eternity as a never ending series of generations and ages. The KJV translation is poor and inadequate on this text. The Greek does not literally mean "world without end"; And, the new KJV improves it. The KJV eliminates translating the word "generations" (from the Greek word geneas in the text) and even omits it from the text. 

From this text we can also glean the idea that eternity is not a static age, but dynamic, it being composed of an endlessness composed of an innumerable series of the ages of time. These passages, then, address the question of time and eternity and their relation to each other. It is not the purpose of this chapter to go into the metaphysics of how time will function in eternity. I do believe that eternity will not eliminate speaking of past, present, and future or that there is a continuum of events. The text in the Apocalypse that says that there is to be a moment when "time will be no more" (Rev. 10: 6 KJV) is a poor translation and is better translated as "delay shall be no more." It carries the idea that "time is up," not time becomes nonexistent.

Εἰς τοὺς αἰῶνας τῶν αἰώνων itself appears in Galatians 1:5, Philippians 4:20, 1 Timothy 1:17, 2 Timothy 4:18, Hebrews 13:21, 1 Peter 4:11, Revelation 1:6, 1:18, 4:9, 4:10, 5:13, 7:12, 10:6, 11:15, 15:7, 19:3, 20:10, 22:5.

I take these passages to affirm that eternity is made up of unending generations and ages. The phrase "unto the age of the ages" is like saying "throughout the eons of time."

In the next chapter we will continue our presentation of this area of our subject.

Beliefs about the Afterlife (xxxiii)

Wrote Luke Kessler (who I cited in the previous chapter) in another posting (See here - emphasis mine):

"Sometimes aion is repeated twice and translated as “forever and ever.” When that is the case it is the Greek phrase “eis tous aion ton aion.” It literally says, “to the age of the ages,” depending upon whether the two forms of aion are plural or singular or various mixtures of the two. This phrase is used in every combination possible, plural and singular, singular and singular, and plural and plural. This makes the one phrase, “forever and ever,” miss the many nuances of what God is revealing. It would be better to translate them in their respective forms, such as, “to the age of the age,” or “to the age of the ages,” or “to the ages of the ages. The majority of times that the phrase “forever and ever” occurs it is in the double plural form, that is, “to the ages of the ages.”

Actually, the words "forever and forever" are redundant. Why the need to repeat? Is there a forever that comes after a previous forever? That is not tenable. That is another reason why "age" and "ages" are the best ways to translate the word in the singular or plural. "Forever and ever" is not the best translation as is "age" or "ages" of the "age" or "ages." That would be like saying "infinity plus infinity" or "one hundred and one percent." 

Another verse to consider is this:

"To the only wise God our Saviour, [be] glory and majesty, dominion and power, both now and ever. Amen." (Jude 1: 25 KJV)

That however is not a good translation because the words "both now and ever Amen" are translated from these words of the text - πρὸ πάντος τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας, ἀμήν. There is no translation of "πρὸ" ("pro" meaning "before"), nor any translation of "πάντος" and "πάντας" (pantos meaning "all," or "every" or "each"), and "καὶ" (meaning "and" or "even") is used twice in the text but once in the KJV. And, above all, two forms of the word "aion" are used in the text and in two separate prepositional phrases, one singular and one plural, and yet the KJV sums it up with the single word "ever." The KJV also alludes to two points in time, and this is seen by the word "now" (Greek word νῦν), and in the word "ever," a word pointing to the future. But, the word "pro" is in the text and denotes what was before the ages, though the KJV omits including it in translation (though it is present in other English translations). The ESV translates as "before all time and now and forever. Amen." Those three words in bold letters show how three time perspectives are alluded to in the text. I would translate "before every age and now in the present age and unto all the ages of the ages." 

What Makes An Age?

So what makes an "age" an "age"? Who or what determines the beginning or ending of an age? What is the purpose of God in dividing time into ages? As we have seen, aion represents any distinct age or period of human history as marked out from another by particular characteristics and by epochal events.

Vine's Dictionary of New Testament Words says that "aion" or "age" means, "Time viewed in relation to what takes place during that period." 

By focusing attention on three specific ages that the new testament speaks about, and how they describe life in those ages, and observe how they are different and how are they the same, we will answer our question. I speak of 1) the antediluvian age (world before the flood), and 2) the present age, and 3) the Millennial age. 

In many ways there are differences in those ages as well as similarities. The Lord Jesus spoke of how the present age is characterized by people living normal lives where they eat and drink, marry, and give in marriage, just as the antediluvian age. (Matt. 24: 37-39) But, in that pre-flood age people lived nigh a millennium and creatures were much larger (due to conditions on earth being different due to the canopy of water surrounding the planet and higher concentrations of oxygen and barometric pressure). Further, as we will see, life in the Millennium will be in some ways similar to life in the ages that preceded that coming age, but in other ways quite different. 

The transition from each of these ages (eons), one to another, comes with changes to the "heavens and the earth," or to the "cosmos," as the bible shows and all who have studied this subject know. (See II Peter chapter three)

So, what makes an "age" an "age"? Well, first, the decree of God who has made and determined the ages. He determines when an age shall begin and end (for as Christ said he is "the beginning and the ending"), how long it shall last. He also determines what shall be the purpose for a particular age and time. He determines what shall be the character of the age, what shall be its distinguishing characteristic. 

Lord Of The Ages (Eons)

Paul's descriptive title for God, “the King eternal” (I Tim. 1: 17), tō basilei tōn aiōnōn, is better translated as “the King of the ages.” The word aiōnōn is plural. If we keep the word "eternal" then we would translate as "the King eternals." Or, perhaps "the King doubly forever." It is best to read "the King of the ages." That translation is far more significant and revealing than "the King eternal." Or, to keep with how the KJV often translates the word, we could say "the King of worlds" (they often translated the word "aion" as "world"). Yes it includes the idea of everlasting or perpetuity in this context. One could even translate as "perpetual ages." But, all these translations omit the idea of all past ages. Is he King eternally in the past as well as in the future? The text also ends with the words δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων ("glory forever and ever" or better "glory unto the ages of the ages"). In fact, in this verse "aion" is used three times and all in the plural form. Only in the preceding verse is it in the singular "life eternal." 

There is no age or time period over which Christ has not been the ruler, nor will there ever be. He reigns over both time and space, over the physical and spiritual worlds. 

It is not easy to see how Christ could have been sovereign over ages which preceded his incarnation. It does not seem that "the man Christ Jesus" could have been Lord over the antediluvian age since he, as man, did not then exist. However, as the eternal Son of God, as God without beginning, he could and did rule, along with the Father and Spirit, over the ages which preceded the birth of Christ, when the human and divine were joined together in hypostatic union.

However, the incarnate Christ did in some sense exist before his incarnation. Who can deny that there were ancient prophecies of his coming and pre-incarnation appearances in the old testament? 

Did Christ operate in past ages by a "time machine"? We have lots of movies on that idea, showing how it is possible for someone in the present to go into the past and into the future (such as in the movies "The Time Machine," "Terminator," "Back To The Future," etc.). Rather, I think that the Son of God, in eternity past, purposing to become the incarnate Jesus Christ, with a human body, soul, and spirit, actually had then what is called "the mind of Christ" (I Cor. 2: 16). So, we may say that the man Christ Jesus was always a part of the eternal Son of God. 

Jesus said, “And now, Father, glorify me in your presence with the glory I had with you before the world began.” (John 17: 5) Jesus also explicitly taught his preexistence (See John 3:13; 6:33, 38, 62; 8:23; 16:28). Christ said that he existed prior to Abraham’s birth, saying "before Abraham, I am."  (John 8:58–59).  Other texts which present Jesus as preexisting with his Father are these: Romans 8:3; 1 John 1:2; Galatians 4:4. Other passages identify Jesus as the Creator. (John 1:2–3; Colossians 1:16–17; Hebrews 1:2)

Further, there is a sense in which the Spirit of Christ did exist prior to his birth in the womb of the virgin mother Mary. So we read:

"Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow." (I Peter 1: 10-11 nkjv)

I don't think the "spirit" in the above words "the spirit of Christ" is the Holy Spirit but speaks to the fact that the message of Christ (the Messiah or promised Savior) and the comprehension of Christ was real to the prophets of that patriarchal age. 

Most of the time, however, when the preexistence of Christ is referred to, it refers to him existing as the second person of the Holy Trinity, as "The Logos" and as "The Son." He is the "angel (Hebrew "malak") of the Lord," or "malak Yahweh." He is the one who spoke out of the burning bush to Moses and said "I Am That I Am." Other biblical teachers also speak of other times when the Son of God appeared in the Old Testament, even with a human body. These are called "theophanies" (Greek: theos = “God” + phaino = “appear”) or “Christophanies.” 

So, not only is Christ the Lord and King of the ages, but he is the creator and governor of them. Notice that the writer of Hebrews affirms this very thing when he writes:

"God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds (aions, ages)." (Hebrew 1: 1-2).

The ages (with all that they signify) were made, or brought into being, by the one who is Sovereign over all ages and worlds. The Trinity controls the march of history through the Son of God, both before his incarnation and after it. God is sovereign over history's timeline. He determines what ages shall come to be, and what shall be their length and character, and what shall be their purpose. 

The Purpose of the Ages

Years ago I was discussing with an Amillennialist who had once been a Premillennialist and he asked me "What is the purpose for the Millennium?" That question caught me off guard and I did not answer it with the clarity I now can answer with. I might first respond with a question, such as "what was the purpose for the antediluvian age?" Or, "what is God's purpose for the present age?" In expanding upon this area of thought, let us notice these words of the apostle Paul:

"According to the eternal purpose which he purposed in Christ Jesus our Lord." (Eph. 3: 11 KJV)

Once again, the KJV is an inferior translation. The Greek reads this way:

κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν ⸀τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν

kata prothesin ton aionon en epoiesen en to Christo Iesou to kurio hemon

Note that "purpose" is from the Greek prothesin and "ages" is from the plural of aion (aionon) and "purposed" is from the Greek word epoiēsen and should be translated as "he accomplished." 

The sentence thus literally breaks down as κατὰ (according to) πρόθεσιν (purpose, or "a purpose," there being no definite article in the text) τῶν αἰώνων (the ages)  ἣν ἐποίησεν ἐν (which accomplished he) τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν (the Christ Jesus the Lord our).

I prefer this translation for these reasons: "according to the purpose of the ages which he carried out in Christ Jesus our Lord." (LEB)

The KJV has the word "purpose" in the text twice (though different tenses) but they are not from the same word and is therefore not the best translation. The second ("purposed") is better translated as "made" or "accomplished." The tense of epoiesen is Aorist and it may denote what is still occurring and yet to occur. The word is from the root "poieo" which means to "make." So, we may say that it is through Christ that past ages, present age, and all future ages, see God's eternal plans carried out. Each age will reveal something about God, Christ, and his plans for eternity. The ages were conceived in the mind of God before all ages but his purposes concerning them are carried out in and by them. Recall how I cited this text in the preceding chapter:

"Now all these things happened to them for examples: and they are written for our admonition, upon whom the ends of the ages are coming." (I Cor. 10: 11) 

 

I pointed out how in this text the word for "ends" is the plural of "telos" and "ages" is the plural of aion. By "ends" we are to think of "purposes," as when we ask "what is your end purpose"? What do you want accomplished in the time period? Also, the verb "are" is a futuristic present tense. The ends of the ages "are coming" in the future. 

Something of the highest importance, however, has happened at the ending of the prior age (old testament) and at the start of a new age (new testament or church age). It is the incarnation of Christ, along with his life, death, resurrection, and ascension into heaven. In fact, the coming of Christ marks the demarcation point between B.C. and A.D. Further, the cross (Hebrew tau) shows how the vertical line crosses the horizontal line, showing how it divides time between ages past and ages to come. It is wonderful to ponder how Christ died in "the last days" of "this present evil age." These considerations remind us of another important text for our study. Paul wrote:

"That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus." (Eph. 2: 7)

This verse tells us that "the ages to come" will be characterized by knowledge of the gospel and of what Christ did in the age in which he appeared and did his redeeming work. All future acts of grace and kindness in the ages to come will be the result of Christ and his redemption. Notice also this text:

"8 To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, 9 and to bring to light for everyone what is the plan of the mystery hidden for ages in[b] God, who created all things, 10 so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. 11 This was according to the eternal purpose that he has realized in Christ Jesus our Lord." (Eph. 3: 8-11 ESV)

We should also cite another verse from Colossians that is similar, where Paul speaks of "...the mystery which has been hidden from the ages and from generations..." (Col. 1: 26)

I have already commented upon verse eleven and the words "according to the eternal purpose which he accomplished in Christ Jesus." The above translation of the Ephesian's text gives the prior verses and it is those that now require our attention.

God's purpose in creating a world where sin was possible, and actually foreseen, was in order that he might reveal things about himself to the angels and other heavenly beings, through both creation and redemption, and this lesson will be known throughout eternity in every age and generation thereof. The gospel and the story of Christ's descent from heaven and his conquering of sin and death will always be celebrated in every age and generation to come.

So, we conclude this chapter by saying that we believe that the ages of the cosmos, and the ages of eternity, were all created to glorify God in Christ and to reveal something about himself and his works. In the next chapter we will talk about eternal generations of the human race.

Beliefs about the Afterlife (xxxii)

In our study of the eternal state, we must first talk about an important eschatological question, and that is, what is the meaning of the Greek noun "aion," a word of most frequent occurrence in the Greek New Testament and variously translated (from which also comes the Gnostic idea of the "eon" or "aeons"). It is also used as an adjective, being then spelled "aionios" or "aionion," depending on the case. 

That it properly signifies an "age" is universally acknowledged, but it can also carry the idea of "ageless" or "eternal" (or its synonyms, forever, ever, forever and ever, etc.), much depending upon the context or how used. It does not in itself mean "endlessness" for many aions or eons have come and gone. This is clear as we will see from many scriptures. Oftentimes it does denote a very long period of time, but always with a beginning and end. Strictly speaking, eternity to come is not one unending age, but a chain of ages never ending. 

The bible uses many words to denote periods of time, such as "the time" or "that time," "times," "ages," "worlds," "dispensations," "seasons," "day," etc., in much the same as we do. "Aion" was used to denote an "age" in the same way we do when we speak of the "iron age" or "bronze age" or "age of dinosaurs" or "antediluvian age" or "age of...(fill in the blank)."

The chart above shows several ages of which the scriptures speak. But, there are ages prior to the church age of course, as we will see. There is the age we call the Millennium, where Christ reigns with his saints a thousand years. 

Ages Past

When the bible speaks of aions (ages or worlds) past, it shows that the word "aion" does not denote endlessness, for how can eternity end? Or be followed by another eternity? Many others have made this same all important point. Thus, in itself, it does not denote eternity or infinity, though it may have that implied idea in it in certain contexts. If one supplied the word "eternal" to all the places where either the noun or adjective was used in the new testament, then it would make no sense, being illogical. It would force one to speak of words such as "end of the aion (age or world)" as meaning "end of eternity" or "end of forever." That is nonsensical and illogical. 

The writer of the Book of Hebrews says: "but now once in the end of the ages (aionon - plural) he has appeared to put away sin by the sacrifice of himself." (Heb. 9: 26)

There are aions that are past, having "run their course," so to speak. But, if "aion" means "eternal," then there can be no such thing as an "aion" that is "past." But, the scriptures speak of "past ages," ergo, aion does not necessarily primarily and basically mean "forever," or "eternal," or "everlasting," etc. 

Hastings Dictionary of the Bible (See here) says of aion (or eon):

"...it is noteworthy that in the Gospels and Acts, where it occurs 34 times, it is only once used in the plural (Luke 1:33). In the rest of the NT the use of the plural predominates (54 out of 86 instances). In Rev. the word occurs with great frequency (26 times). In every case it is used in the plural, and, except in two places, in the intensive formula εἰς τοὺς αἰῶνας τῶν αἰώνων-a form which is never found in the Gospels or Acts. αἰών is variously translated as ‘age,’ ‘for ever,’ ‘world,’ ‘course,’ ‘eternal.’ It expresses a time-concept, and under all uses of the word that concept remains in a more or less definite degree."

Those facts are quite revealing. So, how can "aion" ever be plural if it means "eternal"? Does it mean "eternals" or "infinities" or "forevers"? To add to all the confusion, just look at all the ways the Authorized Version (KJV) translates the word.

The same source also says:

"The phrase εἰς τὸν αἰῶνα or τοὺς αἰῶνας is frequently found in the NT as a time-concept for a period or ‘age’ of indefinite futurity, and may be translated ‘for ever.’ Strictly speaking, in accordance with the root idea of αἰών the phrase indicates futurity or continuance as long as the ‘age’ lasts to which the matter referred to belongs. The use of the intensive form εἰς τοὺς αἰώνας τῶν αἰώνων (Galatians 1:5, Ephesians 3:21, Hebrews 13:21, and Rev. passim) indicates the effort of Christian faith to give expression to its larger conception of the ‘ages’ as extending to the limits of human thought, by duplicating arid reduplicating the original word. The larger vision gave the larger meaning; but it cannot he said that the fundamental idea of ‘age,’ as an epoch or dispensation with an end, is lost. In the Fourth Gospel the phrase is sometimes employed as a synonym for ‘eternal life’ (John 6:51; John 6:58)."

The same source also says:

"The plural αἰῶνες expresses the time-idea as consisting of or embracing many ages-aeons, periods of vast extent-‘from all ages’ (Revised Version, Ephesians 3:9), ‘the ages to come’ (Ephesians 2:7, etc.). Some of these ‘ages’ are regarded as having come to an end - ‘but now once in the end of the world (‘at the end of the ages’ Revised Version) hath he appeared to put away sin’ (Hebrews 9:26). The idea of one age succeeding another as under ordered rule is provided for in the suggestive title ‘the king eternal’ (English Version ‘the king of the ages’) (1 Timothy 1:17; cf. אַל עוֹלָם, Genesis 21:33). In Hebrews 1:2 ‘through whom also he made the worlds’ (ages), and Hebrews 11:3 ‘the worlds (ages) were made by the word of God,’ we have the striking conception of the ‘ages’ as ‘including all that is manifested in and through them’ (Westcott, Com. in loc.)."

This is the way the scriptures describe life in eternity. It will be an unending series of ages, and each age will be the production of God and Christ. It shows that some things will change from age to age in eternity while other things remain the same. But more on that as we proceed.

Another good source for those who seek advanced study on the meaning of the word "aion" should see this man's (Luke Kessler) research (See here).

The author says (emphasis mine):

"The descriptions used to complement this word aion ought to concern us. It seems to indicate something far more intricate and detailed than “forever.” The fact that it refers to ages past, ages to come, and the end or consummation of various ages definitely indicates a temporary state, not an endless one. On top of this the fact that aion is used in both the singular and plural form, gives serious discredit to it meaning forever. For how can forever be plural?"

Good points. However, this does not mean that aion or aionios may sometimes denote eternity. 

Said the author again:

"Aion is also translated as “time,” although it would be just as easily understood if it was translated as “the age” in the following examples. “Since the beginning of time (aion)…” (John 9:32) The word ‘beginning’ is not in the Greek, it should say, “since the age.” “spoken of from ancient time (aion).” (Acts 3:21) The word ancient is also not in the Greek, it simply says, “spoken of from the age.” “makes these things known from long ago (aion).” (Luke 1:70; Acts 15:18) It literally says, “makes these things known from the age.” But notice also that these all seem to refer to previous times that are long past. This would contradict a “forever” definition."

Again, good points, and ones that cannot be successfully denied.

Said the author again:

"And lastly Aion is translated as “course,” as in a race course. It conveys the idea of a beginning and end. “you were dead in your trespasses and sins, in which you formerly walked according to the course (aion) of this world (cosmos), according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.” (Ephesians 2:2) This world has a set age in which it exists, this world began and it will come to an end – that is the sense that the Greek word aion conveys. The word ‘course’ is a perfect picture of an age; it is not endless, but rather, once an age has run its course, it gives way to the next one."

Said the author again:

"To move on to the adjective aionios; it is almost always translated as “eternal,” but should more correctly be translated as “age-long.” This word also has its peculiarities because aionios has a plural form!?! How can eternity be plural? Several times it is translated as “eternal ages past,” or “eternities past.” For instance, the NASB translates them as follows. “[God] has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity.” (2 Timothy 1:9) That phrase “from all eternity” in Greek is ‘pro aionios chronos.’ Pro means ‘before,’ aionios is in a plural form as is chronos, which means ‘time.’ It literally means ‘the times of previous ages.’ “Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past.” (Romans 16:25) The phrase “long ages past” in Greek is ‘aionios chronos.’ Again, both aionios and chronos are in a plural form, so it literally reads, “the times of the (previous) ages.” Or “the previous age-long times.”

These are arguments that cannot be resisted or refuted. They can only be stubbornly resisted by those who will not submit to the truth.

That aion or aionios does not necessarily denote endlessness is seen from many texts as we have seen. But, notice another proof.

"As the weeds are collected and burned in the fire, so will it be at the end of the age." (Matt. 13:40)

So, how can aion mean eternal in the above? Aion has an end. An age has an end. Eternity has no end. Also, the verse our author (cited above) referred to (Heb. 9: 26) shows the same thing, having these words: "but now once in the end of the world (‘at the end of the ages’ Revised Version ) hath he appeared to put away sin’." 

How can it mean "end of the eternities"? The plural of aion is used in the text (aionon), though the KJV translates it as "world" (singular). 

The Greek word for "end" is synteleia, the root being the well known Greek word "telos." It denotes a completion, or a finishing, so that something ends, having served its purpose. Notice also how Christ uses this word to speak of himself. He is "the telos." Notice these texts in the Book of Revelation:

"I am Alpha and Omega, the beginning and the ending" (Rev. 1: 8) 

"I am Alpha and Omega, the beginning and the end (telos), the first and the last." (22: 13)

"And he said unto me, It is done. I am Alpha and Omega, the beginning and the end." (21: 6)

The Hebrews text like the others mentioned show that the ages (aeons) have their destined ends, have their purposes, and each has a purpose in regard to Christ. So says Hebrews in its opening words "through whom also he made the ages." The eons of time were all made by the sovereign Lord for the purposes he has ordained. On that point we will elaborate in the next posting. For now, let us consider some other texts dealing with the ages or eons (aion). The ages over which Christ rules have their ends in him and are directed by his providence. The ages represent the march of history over which the Lord governs for his wise ends.

Other Texts To Consider

εἰς ἡμέραν αἰῶνος in II Peter 3: 18 means "unto the day which is eternity." So we speak of the "eternal day." So too we may speak of the eternal age (singular), although we see that age containing smaller ages within that singular age or eternal day. 

εἰς τούς αἰῶνας, unto the ages (Luke 1: 33) - Greek scholar Thayer translates and comments, saying: "as long as time shall be (the plural denotes the individual ages whose sum is eternity)."

"But God, who is rich in mercy, for his great love wherewith he loved us, 5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus."  (Eph. 2: 4-7)

Here is another proof that aion does not mean eternal in itself. We cannot speak of "the eternities to come."

"But we speak in a mystery, the wisdom of God having been hidden, which God foreordained before the ages for our glory." (I Cor 2:7)

Combining these two verses we see how there is a beginning to the ages. They do not go into the past eternally without beginning, though they go successively into eternity future without end. Further, from our standpoint in the line of time, there are aeons that have come and gone, and there are an infinite number of ages to come. 

"Now all these things happened to them for examples: and they are written for our admonition, upon whom the ends of the ages are coming." (I Cor. 10: 11)

In this text the word for "ends" is the plural of "telos" and "ages" is the plural of aion. By "ends" we are to think of "purposes," as when we ask "what is your end purpose"? What do you want accomplished in the time period? Also, the verb "are" is a futuristic present tense. The ends of the ages "are coming" in the future. 

"Who gave himself for our sins, that he might deliver us from this present evil age, according to the will of God and our Father: To whom be glory for ever and ever. Amen." (Gal. 1: 4-5)

The age in which we now occupy is styled "this present evil age." God has a purpose to accomplish in it just as he has in the ages preceding and in the ages to follow. 

"That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus." (Eph. 2: 7)

Notice the plural of aion used once again and how it is the predominant way it is spoken of in the new testament, excluding the four gospels. 

"...to him is the glory and the power to the ages of the ages!"  (Rev. 1: 6) 

In Greek the words in bold are εἰς τοὺς αἰῶνας τῶν αἰώνων. Both forms of aion (aionas, accusative) and aionon (genitive) are plural. If we substitute the word "eternal" or "forever" the translation would read "unto the eternities of the eternities" and would not make sense. It could be a way of expressing the superlative, as when we say "the king of kings" or "the lord of lords." But, in those instances we do not have two plurals for the words "king" and "lord." The fact that the text literally says "the ages of the ages" shows that the writer views eternity made up of ages, each of which have their purpose, along with a beginning and ending. It is the same Greek words we see in Galatians 1: 5, where Paul says "To Him be the glory to the Ages of the Ages! Amen." (Galatians 1: 5)

"...upon hope of life age-during, which God, who doth not lie, did promise before times of ages." (II Tim. 1: 9)

So, here is another text that shows that the ages do not extend into eternity past. 

So, what was the first age? Now, that is an interesting question. From the standpoint of the physical world, or of humans and other earthly creatures, the first age would of course be the time in Eden wherein the parents of the race dwelled when first created. As we know from the biblical record, that was a short age indeed, for they were soon expelled from Eden by their transgression. From the standpoint of the angels and other heavenly creatures, surely the first age would begin at the time of their creation. Whether since the creation of man the ages have been the same with both angel and human is not easy to determine. 

In the next couple postings we will continue our look at how eternity to come is made up of generations and ages without end. We will also discuss the reason for the ages. But, let me close with a couple additional observations. 

Some are hesitant to admit that "aion" (noun or adjective) does not always denote eternity. That it carries that connotation in certain texts is without doubt. But, that it does not in most texts is also quite evident. This hesitancy is because that word is used to refer to both "eternal life" and "eternal punishment" (as in Matt. 25: 46). They fear that aion may denote an age with a beginning and an end in regard to the "life"; But that is not a valid inference. It means a long long time with no foreseeable end, and no expected end. 

Some who don't want to believe in eternal punishment, and want to believe that at some point the damned in Hell will have paid for their crimes, will be inclined to see the word "aion" giving hope that it will not be forever, but will have a beginning and an end. 

In answer to this we simply say that context helps us to discern which usages of aion denote an age with a beginning and ending, and one which denotes agelessness. Further, we have many texts that use the word "never" in regard to the state of both the righteous and unrighteous in the ages to come ad infinitum. Jesus said those who believe in him would "never hunger" and "never thirst" (John 6: 35). He said they would "never see death" (John 8: 51-52; 11: 26), and "never perish" (10: 28). On the other hand, Jesus used the word "never" in regard to the fate of the condemned.

"But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." (Mark 3: 29)

Here we know that "aiona" carries the idea of endlessness by the word "never" (which is the meaning of "οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα (literally "not have forgiveness to the age").

Finally, some may wonder what all this talk about aion, ages, eternity, etc., has to do with the afterlife, but most should see the importance of the subject and one that should be addressed ahead of more intimate looks into life in eternity, especially for the redeemed family of God. That and similar questions we will try to address in the next chapter or two. The fact that eternity will involve ages tells us that life will not be static or one leading to boredom, but will be dynamic and filled with anticipation for future ages.

A good source that shows all the times the Greek word "aion" and its cognates are used in the new testament is (here).