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).
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