Part 2: https://universalistheretic.blogspot.com/2022/06/just-how-long-is-eternal-study-on_01564417483.html
In the last two posts of this series, it was shown that the word olam in the Hebrew Bible (and its equivalents αιων and αιωνιος in the LXX) never refers to a period of time that is without end, but instead to a period of indefinite length. Theoretically, then, we would expect the words αιων and αιωνιος in the New Testament to reflect this usage. As we will see, although the words olam, αιων, and αιωνιος were used in the OT to refer to indefinite periods of time, with the more developed eschatology of the NT came a specialized usage of αιων and αιωνιος to refer to specific, eschatological periods.
By these definitions, the word αιων refers to an “age,” a specific period with a set beginning and end, whereas the word αιωνιος, being the adjective form of αιων, means “pertaining to/of the ages” (the YLT translates this word as “age-during”). Although there are some instances in the NT where αιων or αιωνιος appear to describe a time period of indefinite length, as olam was used in the NT, it is more commonly used in its eschatological sense. Now, let’s examine the usage of αιων and αιωνιος throughout the NT.
Αιων and Αιωνιος in the Synoptic Gospels and Acts
In the synoptic gospel accounts of the New Testament — Matthew, Mark, and Luke — a dichotomy is presented between the current age and the Messianic age to come, separated by the second coming of Christ, although there is also the acknowledgement of further ages beyond that. We first see this dichotomy in Matthew 12:32, describing the blasphemy of the holy spirit:
And if anyone says a word against the Son of Man, it will be pardoned to him; but whoever says a word against the holy spirit, it will not be pardoned to him, neither in this age nor in the coming [one].
This age is said to be one full of worry, deceit, coveting (Matt. 13:22; Mk. 4:19), and shrewdness (Lk. 16:8), in which people marry one another (Lk. 20:34). In contrast, the coming age is one of peace, characterized by the possession of αιωνιος life (Mk. 10:30; Lk. 18:30), and those who achieve entrance into that age will no longer marry nor be able to die (Lk. 20:35-36). The end of this age and transition to the next will be accomplished at the second coming of Christ (Matt. 24:3), when all of the evildoers are gathered out of the kingdom (Matt. 13:39-42, 49-50) and the kingdom itself is returned to Israel (Acts 1:6-7).
The existence of at least one further age following the coming Messianic age is tacitly acknowledged by Luke 1:33, which states that Jesus will reign over the house of Jacob “for the ages” (εις τους αιωνας). Based on 1 Cor. 15:24-28 which states that Jesus’ reign will eventually end, the period referred to as “the ages” cannot be everlasting in nature. (As we shall see, this conclusion is supported elsewhere in the NT, esp. Eph. 2:6-7.)
In the Luke-Acts corpus, there are also several instances of αιων being used in a similar way to Hebrew olam, as referring to an indefinitely long period of time. We are told in Lk. 1:70 and Acts 3:21, 15:18 that certain events concerning the fathers and prophets occurred “from an age” (απ’ αιωνος), similar to the use of me’olam in the OT (e.g., Josh. 24:2). It is also said in Lk. 1:55 that Jesus had been promised to Abraham and his descendants “for the age” (εις τον αιωνα), referring to the period of Messianic prophecy from Abraham up until Jesus’ own time, which was neither without beginning nor without end.
The usage of αιωνιος within the synoptic gospel accounts largely agrees with the translation proposed above, “pertaining to/of the ages.” Αιωνιος life, usually translated as “eternal life” or “everlasting life,” is defined by Jesus as the privilege of living and reigning with Him in the Messianic Age (Matt. 19:28-29 cf. Mk. 10:30; Lk. 19:30). According to John, we already “have” the life of the Age in the present tense if we believe (John 3:36; 5:24; 6:47, 54; 1 John 5:11, 13). It is defined as “knowing God and Christ” (John 17:3). Therefore, in the gospel accounts (i.e., Matt. 19:16; 25:46; Mk. 10:17, 30; Lk. 10:25; 18:18, 30; Acts 13:46, 48), αιωνιος life refers to “life pertaining to/of the Messianic Age.”
Luke 16:9 seems to reflect the usage of αιωνιος in the LXX as referring to an indefinite period of time. Jesus tells His followers to make friends using “the wealth of unrighteousness,” so that when their wealth fails, their newfound friends will receive them into “αιωνιους dwellings.” Are these dwellings everlasting? Clearly not! These are not dwellings in the age to come, but dwellings in the current age; Jesus would not have told his followers to buy dwellings in the age to come with “wealth of unrighteousness.” And even if this were referring to dwellings in the age to come, they would eventually be destroyed along with the earth (2 Pet. 3:10; Rev. 21:1). So then, in this passage, αιωνιος reflects the OT usage of olam as referring to an indefinite period; the “αιωνιους dwellings” are dwellings that last as long as the disciples will need them.
Αιων and Αιωνιος in the gospel of John
The multi-age eschatological scheme which is present in the synoptic gospels is not as blatant throughout John’s gospel account, however, it seems to be implicitly assumed. The noun αιων is only ever used throughout this gospel in the phrase εις τον αιωνα (“for the age”), and αιωνιος is only ever used to describe “αιωνιος life” (4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2; 17:3).
The gospel of John provides the clearest evidence for the meaning of “αιωνιος life.” First, αιωνιος life is considered equivalent to entering the kingdom of God (3:3, 5 cf. 3:15-16, 36), or the Messianic kingdom. It is later paralleled with “not thirsting for the Age [εις τον αιωνα]” (Jn. 4:14), almost certainly referring to the Messianic Age. According to John, we already “have” the life of the Age in the present tense if we believe (John 3:36; 5:24; 6:47, 54; 1 John 5:11, 13). It is defined as “knowing God and Christ” (John 17:3). This is more than a mere intellectual knowledge, and involves God and his Son actually coming to dwell in communion with us (John 14:23; 1 John 1:3; 2:24; 3:23-24; 4:12-13).
Elsewhere, αιωνιος life is also contrasted with dying “for the Age [εις τον αιωνα].” For example, see Jn. 8:34-35, 51; 10:28; and 11:26. Those who have αιωνιος life shall not perish for the Messianic Age, for αιωνιος life is the “life pertaining to/of the Age.” This is most likely not referring to literal death, as the “death” of the Johannine corpus is a state that believers will not experience (John 3:16; 8:51; 10:28; 11:26). It is a state we already existed in, from which we passed into life when we first believed (John 5:24; 1 John 3:14). Thus, both the “αιωνιος life” and death εις τον αιωνα in John’s gospel are current states experienced by believers and unbelievers, respectively.
In Jn. 14:16, Jesus tells His disciples that the “other paraclete” will abide with them “for the age [εις τον αιωνα].” Because the paraclete, the spirit of Christ (Rom. 8:9-11), is what connects us to both Jesus and the Father, this is equivalent to Jesus’ statement that He will be with us “until the completion of the age” (Matt. 28:20). Thus, in this case, the phrase “εις τον αιωνα” refers to the period up to the end of the age and second coming of Christ.
Finally, there is also one instance where the noun αιων is used in the same way as in the LXX. This is in Jn. 9:32, where it is said that “from the age [εκ του αιωνος] it has not been heard that anyone opened the eyes of one who was born blind.” However, references to the healing of the blind can be found in the Old Testament (Ps. 146:8; Isa. 29:18; 35:5; 42:7), so εκ του αιωνος must in this instance simply mean “long ago,” in line with the usage of me’olam in the Hebrew Bible (and απο του αιωνος in the LXX).
Αιων and Αιωνιος in the epistles of Paul
Unlike the eschatology of the synoptic gospels, which distinguishes between the current age and the Messianic age to come, and implicitly acknowledges at least one further age beyond that, Paul explicitly acknowledges more than one age to come and, in most cases, lumps the Messianic Age in with the age(s) following it. That Paul believed in the same distinction between the current age and the one to come is shown by Eph. 1:20-21:
Christ... above every rule and authority and power and lordship, and every name [which] is named, not only in this age, but also in the coming [one].
This age is called “the wicked age” (Gal. 1:4), and is under the power of the Adversary and his demonic forces (2 Cor. 4:4; Eph. 2:2; 6:12 cf. 1 Cor. 2:8). The wisdom of this age is said to be nothing but folly, and God’s wisdom to be far greater (1 Cor. 1:20; 2:6-7; 3:18). We are exhorted not to conform to this age, but instead to live humbly and piously within it (Rom. 12:2; 1 Tim. 6:17; Titus 2:12), and those who “love the present age” are said to have forsaken Paul (2 Tim. 4:10).
In contrast, the coming ages are when we are be shown the riches of God’s glory and reign with Christ (Eph. 2:6-7). These ages are also referred to by Paul as “the ages of the ages,” during which Christ will be glorified in His kingdom, and we in Him (2 Tim. 4:18; cf. Eph. 3:21). One purpose of these ages is for the body of Christ to bring the message of salvation to the rulers and authorities in the heavenlies (Eph. 3:10-11 cf. 6:12). Paul also acknowledged that these ages will have an end, for eventually Christ shall return the kingdom to the Father (1 Cor. 15:24-28). [1]
Interestingly, Paul also seems to imply the existence of at least one age prior to the current one, as he says that the mystery of the gospel was hidden “from the ages [απο των αιωνων]” (Eph. 3:9, Col. 1:26 cf. 1 Cor. 2:7). This means Paul believed that this age was preceded by at least one age, unless αιων is being used in this instance like me’olam in the OT (which seems unlikely because olam was never translated with plural αιων in the LXX).
The usage of αιωνιος in Paul’s epistles supports our proposed translation of this word, “pertaining to/of the ages.” In three instances, he states that the mystery of the gospel was hidden or promised “before times of the ages [προ χρονων αιωνιων]” (2 Tim. 1:9; Titus 1:2 cf. Rom. 16:25). This cannot refer to a period without beginning, nor without end, for there was a time before this period, and the period ended when the mystery of the gospel was revealed — instead, the meaning must be the same as when Paul states that the gospel was hidden “from the ages” (see above).
Virtually all of the other instances of αιωνιος in Paul’s epistles refer to αιωνιος life (Rom. 2:7; 5:21; 6:22-23; Gal. 6:8; 2 Thess. 2:16; 1 Tim. 1:16; 6:12, 19; 2 Tim. 2:10; Titus 1:2; 3:7), which as noted above refers solely to the privilege of living and reigning with Christ during the oncoming ages (cf. Eph. 2:6-7). This αιωνιος life is not without beginning, nor without end, as it begins at the “first resurrection” (Jn. 6:40, 54; Rev. 20:4) and will end when Christ gives up the kingdom to the Father (1 Cor. 15:24-28). [2] Therefore, this usage of αιωνιος also means “pertaining to/of the ages” and not “everlasting” or “eternal.”
However, there are certain instances in which non-universalists argue that αιωνιος must mean “everlasting.” The first of these is Romans 2:7, in which it is said that those who seek for glory, honor, and immortality will receive αιωνιος life — it is argued that, because αιωνιος life is paralleled with “immortality,” this must refer to the everlasting aspect of that life. However, although immortality is certainly an aspect of αιωνιος life, since those who achieve the age to come and the first resurrection will be made immortal (Lk. 20:35-36; 1 Cor. 15:51-55), this does not mean that αιωνιος life is immortality, any more than αιωνιος life is glory or honor (which are also paralleled in Rom. 2:7).
The other instance in which it is argued that αιωνιος must mean “everlasting” is 2 Cor. 4:18, in which the adjective αιωνιος is contrasted with the adjective προσκαιρος. It is supposed that προσκαιρος should be translated as “temporal,” and therefore its antonym αιωνιος must mean “eternal.” However, the adjective προσκαιρος does not mean “temporal,” but literally “for a season,” and is elsewhere used to describe those things which are fleeting and temporary (Matt. 13:21; Mk. 4:17; Heb. 11:25). Thus, the antonym, αιωνιος, would more accurately mean “long-lasting” (in contrast to “fleeting”), and not necessarily “eternal.”
Finally, one instance of αιωνιος in Paul’s epistle to Philemon is in line with the use of olam in the Hebrew Bible as referring to an indefinitely long duration. Here, Paul writes:
For perhaps because of this, [Onesimus] was separated [from you] for an hour, so that you may have him αιωνιον. (Phil. 15)
Philemon could not have kept Onesimus as a servant for eternity, but only for as long as Onesimus would live. Thus, in this instance, αιωνιος refers to a time period even shorter than a single human lifespan. (See also Exod. 21:6; Lev. 25:46; and Deut. 15:17 in which it is said that certain people may become servants olam, also clearly referring to less than a human lifespan.)
Αιων and Αιωνιος in the rest of the New Testament
The eschatology of the rest of the New Testament is entirely in line with what we have already seen in the epistles of Paul. The distinction between the current age and the Messianic Age is maintained (Heb. 6:5), and it is said that believers will be living εις τον αιωνα, “for the [Messianic] Age” (1 Jn. 2:17; 2 Jn. 1:2). There are said to be multiple ages to come (Heb. 13:8; Jude 25), called “the ages of the ages” during which both Christ Jesus and the saints will be reigning (Heb. 1:8; 1 Pet. 4:11; 5:11; Rev. 1:6; 5:13; 11:15; 22:5). These ages are also said to have an end (Heb. 9:26), in line with 1 Cor. 15:24-28.
The most developed eschatology can be found in the book of Revelation, which was written by John on the isle of Patmos (although which John wrote this book is debated). This book describes the Messianic Age in detail, during which believers reign together with Christ (Rev. 20:4-6; 22:3-5). These are the “oncoming ages” and “ages of the ages” spoken of throughout the New Testament, during which Christ and the saints will reign, and which will eventually come to an end at the time prophesied in 1 Cor. 15:24-28 (and Heb. 9:26).
The use of αιωνιος in the rest of the New Testament is also in accord with what we have already seen. Most instances of αιωνιος are found in the term “αιωνιος life” (1 Jn. 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 21), which, as described already, simply refers to the privilege of living and reigning with Christ in the ages to come, and will eventually have an end (per 1 Cor. 15:24-28). By reason of the characterization of “life” as αιωνιος, so also salvation, redemption, the gospel, and our future glory are described as αιωνιος (Heb. 5:9; 9:12; 1 Pet. 5:10; Rev. 14:6). The kingdom of Christ is also called αιωνιος (2 Pet. 1:11), even though this kingdom will have a beginning (Dan. 7:14; Rev. 11:15; 12:10) and Christ’s reign over it will eventually end (1 Cor. 15:24-28).
Summary: the use of Αιων and Αιωνιος in the New Testament
Having examined the usage of the Greek words αιων and αιωνιος in the New Testament, we can make the conclusion that the authors of the NT did not use these words to describe infinite time periods without end, but instead used them in an eschatological sense to describe the current “age” and future “ages” (during which Christ will be reigning over the kingdom and believers with Him), as well as things pertaining to these ages. This is in line with the usage of αιων and αιωνιος in the LXX to describe durations of indeterminate - but not infinite - length, as we saw in the previous parts of this study.
The adjective αιωνιος is frequently applied to things and time periods which are neither without beginning, nor without end, as seen in (for example) Rom. 16:25; 2 Tim. 1:9; Titus 1:2; and 2 Pet. 1:11. Even the term “αιωνιος life,” which is frequently translated as “eternal life” or “everlasting life,” does not mean life without end, but refers to the privilege of living and reigning with Jesus in the ages to come. In the next post, we will look at phrases and passages that are usually thought to teach that the punishment of unbelievers will be without end, and make a determination as to whether the scriptural evidence supports this view, or if it is more in line with universalism.
Part 4: https://universalistheretic.blogspot.com/2022/07/just-how-long-is-eternal-study-on_01876064027.html
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[1] Many object to the view that Christ will actually stop reigning and be subjected to God at the consummation. However, Paul could not be clearer on this point. He states that Christ will, at this time, “hand over the kingdom to the God and Father,” that “He will reign until” such a time, and that “the Son Himself will be subjected to” God.
This idea, that the Messiah must stop reigning once all enemies have been subjected to God, comes from Psalm 110:1-2, one of the most quoted Messianic prophecies in the New Testament: “Yahweh says to my Lord, ‘Sit at my right hand until I make your enemies a footstool for your feet. Yahweh shall send the staff of your strength from Zion. Rule in the midst of your enemies!’” The very reason that Jesus now sits at the right hand of God is to subject all to Him; to say that Jesus will never stop reigning is to say that He will ultimately fail in the purpose for which He was sent. And of course, Jesus can only “rule in the midst of [His] enemies” as long as there are enemies.
[2] Which is not to say that we will die at the end of the ages. Rather, it will simply cease to be “αιωνιος life,” which refers to the privilege of living and reigning with Christ during the ages (and thus will end when Christ’s reign ends).
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