ESCHATOLOGY LECTURE NOTES
Part 2: Structural Considerations
When one approaches the study of eschatology, one is confronted with the
appearance of bewildering complexity. This is certainly illustrated by the
historical introduction to eschatology given in the preceding lectures. It
exhibits the many "isms" which vie for his attention. Many prophetic passages
and detailed questions about the last things arouse his curiosity, provoke his
interest, and lead to a sense of general confusion. This reality requires that
this course be structured with the express purpose of simplicity.
Simplicity will be served by an attempt to grasp the big picture or the
overall structure of prophecy. In order to do this we must remember that
eschatology has to do with history in general as well as the end of history.
Before one can deal with the details of eschatology and properly interpret the
numerous difficult and figurative passages, it is necessary to discover the
broad or basic structure of history and eschatology. There are three broad
biblical categories which enable us simply to answer the question as to the
basic structure of eschatology. These considerations give us, so to speak, the
basic floor-plan of the house of eschatology. These structural considerations
are:
Section 1: The Two Ages
Section 2: The General Judgment
Section 3: The Eschatological Kingdom
Section 1: The Two Ages
There is no more basic or formative issue for our understanding of the
structure of biblical eschatology and, indeed, of much else in biblical doctrine
than the teaching of the Bible with regard to what I have called the two ages. I
will deal with this formative issue for the structure of biblical eschatology
under the following three headings:
I. The Biblical Terminology of the Two Ages
II. The Basic Scheme of the Two Ages
III. The Modified Scheme of the Two Ages
I. The Biblical Terminology of the Two Ages
A. The Key-Word of this Terminology:
Greek lexicons suggest two basic meanings for this word: (1) age and (2)
world. Interpreters often mingle these two meanings in their definitions. Lenski
defines it as "a vast period of time marked by what transpires in it."
Hendriksen says that it describes "the world in motion." An examination of the
New Testament usages of this word confirms the definitions of such interpreters
and shows that the Greek aiwn combines the English words, age and world. It is,
in other words, both a temporal and a spatial designation. This can be seen in
Gal. 1:4 which speaks of "this present evil age". Since it is not an evil age in
heaven, the term, age, must have a spatial dimension here. Yet the use of the
word, present, confirms the temporal meaning of the word as well. Similarly, in
Luke 20:35 Jesus speaks of those "who are considered worthy to attain to that
age". Again, the temporal reference of the word cannot be doubted, but the
spatial dimension of this word is clearly assumed. The wicked do not cease to
exist in the coming age. Rather, they do not inhabit the world in the coming
age. Age is in my opinion the best English translation, but the idea of world
clearly hovers in the background.
B. The Implication of this Terminology
By using this unique term to refer to the future life of the believer an
important fact about that life is made clear. The Bible views the future,
eternal existence of God's people as endless temporal and spatial existence. The
Bible views eternity as the age to come, unending time. As creatures we
will always live in space and time. Only God transcends these categories both
now and forever. George Eldon Ladd has properly remarked:
There is no New Testament word for "eternity" and we are not to think of
eternity as the Greeks did, as something other than time. In biblical thought
eternity is unending time. In Hellenism men longed for release from the cycle of
time in a timeless world beyond, but in biblical thought time is the sphere of
human existence both now and in the future. The impression given by the AV at
Revelation 10:6, "that there should be time no longer," is corrected in the RSV,
"there should be no more delay."(1)
C. The Overview of this Terminology
In order to see the importance of this phraseology, this age and the age
to come, in the New Testament it is important to overview the places where
it occurs in the New Testament Scriptures.(2)
Those uses will in various ways point us to closely related terminology which
will further tend to vindicate the fact that the ideas embodied in this
terminology are at the core of the biblical teaching. We will examine,
therefore, first, the occurrences of the explicit phraseology, and, second, the
related terminology.
1. The Explicit Phraseology
There are 18 places in the New Testament where this terminology or a
distinctive part of it are used:
Matt. 12:32: "And whoever shall speak a word against the Son of Man, it shall
be forgiven him; but whoever shall speak against the Holy Spirit, it shall not
be forgiven him, either in this age, or in the age to come."
This age and the age to come exhaust all time. Note how the parallel
passage in Mark 3:29 confirms this: "but whoever blasphemes against the Holy
Spirit never has forgiveness, but is guilty of an eternal sin".
Luke 18:30: "who shall not receive many times as much at this time and in
the age to come, eternal life."
Note here that a synonym for this age is this time.
Mark 10:30: "but that he shall receive a hundred times as much now in the
present age, houses and brothers and sisters and mothers and children and
farms, along with persecutions; and in the age to come, eternal life."
This is the parallel passage to Luke 18:30
Luke 16:8: "And his master praised the unrighteous steward because he had
acted shrewdly; for the sons of this age are more shrewd in relation to
their own kind than the sons of light."
The sons of this age are contrasted with the sons of light. This
suggests that the age to come is the age of light.
Luke 20:34-36: "And Jesus said to them, "The sons of this age marry
and are given in marriage, 35 but those who are considered worthy to attain to
that age and the resurrection from the dead, neither marry, nor are
given in marriage; 36 for neither can they die anymore, for they are like
angels, and are sons of God, being sons of the resurrection."
Note the significant contrasts between this age and that age. This is a key
passage upon which we will later expand.
Rom. 12:2: "And do not be conformed to this world, but be
transformed by the renewing of your mind, that you may prove what the will of
God is, that which is good and acceptable and perfect."
Here the duty of being transformed by the renewing of our minds is described
negatively in the exhortation, "Do not be conformed to this age." It is
the word, aiwn, in the original. Note the ethical contrast between the two ages
suggested by this exhortation.
2 Cor. 4:4: "in whose case the god of this world has blinded the
minds of the unbelieving, that they might not see the light of the gospel of the
glory of Christ, who is the image of God."
The god of this age is Satan! Note also the contrast with the light
of the age to come, the light of the gospel of the glory of Christ.
1 Cor. 1:20: "Where is the wise man? Where is the scribe? Where is the
debater of this age? Has not God made foolish the wisdom of the world?"
The debater of this age is the exponent of the wisdom of this world.
1 Cor. 2:6, 8: "Yet we do speak wisdom among those who are mature; a wisdom,
however, not of this age, nor of the rulers of this age, who
are passing away; 7 but we speak God's wisdom in a mystery, the hidden
wisdom, which God predestined before the ages to our glory; 8 the
wisdom which none of the rulers of this age has understood; for if
they had understood it, they would not have crucified the Lord of glory;"
Note the three uses of this age in this passage to refer once again
to this world's wisdom and twice to its rulers. Both are devoid of the wisdom of
God.
1 Cor 3:18: "Let no man deceive himself. If any man among you thinks that he
is wise in this age, let him become foolish that he may become wise."
Parallel to the previous passages in 1 Corinthians, this passage speaks of
the man "who thinks that he is wise in this age".
Gal. 1:4: "who gave Himself for our sins, that He might deliver us out of
this present evil age, according to the will of our God and Father,"
Deliverance from "this, present, evil age" is the fruit of
the death of Christ for our sins.
Eph. 1:21: "far above all rule and authority and power and dominion, and
every name that is named, not only in this age, but also in the one
to come."
Christ is king already: "not only in this age, but also in the
one to come."
Eph. 2:2: "in which you formerly walked according to the course of this
world, according to the prince of the power of the air, of the spirit that
is now working in the sons of disobedience."
"Walking according to the age of this world" (to.n aivw/na tou/
ko,smou tou,tou) is descriptive of the way of life dominated by "the prince of
the power of the air" and "the lusts of our flesh" and characteristic of "the
children of wrath".
1 Tim. 6:17-19: "Instruct those who are rich in this present world
not to be conceited or to fix their hope on the uncertainty of riches, but on
God, who richly supplies us with all things to enjoy. 18 Instruct them
to do good, to be rich in good works, to be generous and ready to share, 19
storing up for themselves the treasure of a good foundation for the future,
so that they may take hold of that which is life indeed."
Here we have the contrast between "the present (nun--or now) age
(and) .... the one coming (mellon).... (Life in the one coming is) life
indeed."
Titus 2:12: "instructing us to deny ungodliness and worldly desires and to
live sensibly, righteously and godly in the present age,"
The present (nun--or now) age is to be lived in with an eye to the
blessed hope. Note v. 11 - Grace has already appeared in this age.
Heb. 6:5: "and have tasted the good word of God and the powers of the age to
come,"
The powers of the age to come are already operative in the world.
This is in all likelihood a reference to the miraculous gifts of the Spirit of
which the apostates were "made partakers" at the time of their conversion. These
supernatural powers or miracles are a projection of the supernatural future age
into the present age.
2. The Related Terminology
a. John in all of his New Testament writings never uses in the way elaborated
above. Kosmoj (cosmos or world) is used instead. While this world is a synonym
for this age, Kosmoj (cosmos) is never used of the age to come
by John. The reason is probably that the term, world, has negative or pejorative
connotations.
b. The phrase, this time, is a synonym for this age (Mark 10:30;
Rom. 8:18). Notice that this time in Rom. 8:18 is contrasted with the
glory that is to be revealed.
c. The oikoumenh (world or economy) to come is also parallel as it is used in
Heb. 2:5: "For He did not subject to angels the world to come,
concerning which we are speaking." Notice how the reign of Christ is
inaugurated, but not consummated in Heb. 2:8-10.
d. The phrase, consummation of the age, is parallel (Matt. 13:22, 39, 40, 49;
24:3; 28:20). There are textual variants in Matt. 13:22, 40 which read "the
consummation of this age", rather than "the consummation of the age". This and
the parallels with Luke 20:34-36 confirm that this terminology is also parallel.
e. Both this age and the age to come are composed of many
lesser ages which are not to be confused with the two (great) ages. Note the
many ages which compose this age in 1 Cor. 10:11 and Heb. 9:26; and the
many ages which compose the age to come in Eph. 2:7. The exact identity
and boundaries of these lesser ages remain undefined in these passages.
3. The Warranted Conclusion
This survey of the two-age and related terminology plainly manifests the
pervasive character of this terminology in the New Testament. The explicit
phraseology in which this scheme is stated is frequent and extends through most
of the major writers of the New Testament. The closely related terminology
supplements this terminology in most of the other segments of the New Testament.
In addition we have in it the New Testament's analysis and synthesis of the Old
Testament's view of history. These facts assure us that in this phraseology we
have a truly foundational aspect of New Testament teaching. We may conclude with
certainty that here we grasp the throbbing heart of the biblical scheme of
history and eschatology.(3)
II. The Basic Scheme of the Two Ages
The basic scheme of the two ages may be presented by means of three
propositions. Here is the first:
A. This age and the age to come taken together exhaust all
time, including the endless time of the eternal state.
The proof of this assertion is to be found in the parallel passages: Matt.
12:32 and Mark 3:29.
Matthew 12:32 "And whoever shall speak a word against the Son of Man, it shall be forgiven him; but whoever shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or in the age to come.
Mark 3:29 but whoever blasphemes against the Holy Spirit never has
forgiveness, but is guilty of an eternal sin "--
Not being forgiven in this age or the age to come (in Matthew) is tantamount
to never being forgiven and being guilty of an eternal sin (in Mark). Hence this
age and the age to come are viewed as including all possible times in which one
may be forgiven. Mark 10:30 and its parallel, Luke 18:30 are also significant in
this vein.
Mark 10:30 but that he shall receive a hundred times as much now in the
present age, houses and brothers and sisters and mothers and children and farms,
along with persecutions; and in the age to come, eternal life.
In these passages we learn that the age to come is the age in which receive
and enjoy eternal life.(4)
A related and subordinate question must be answered here. When did "this age"
begin? I have assumed that this age began with the beginning of human
history in the above arguments and assertions, but how do we know this to be the
case? I believe the Bible clearly teaches that "this age" begins at the
beginning of human history in the creation-fall complex, i.e. that complex of
events we read about in Genesis 1-3. "This age" did not begin at the time of
Christ's first advent, but was in existence even from the beginning of the
world.(5)
Three considerations make this plain. (1) The use of this terminology in the New
Testament proves this. Jesus and the Apostles never teach that this present age
is of recent origin. From the very beginning of his ministry Jesus assumes that
this age is already in existence (Matt. 12:32; Mark 10:30). (2) The
character of this age points to the conclusion that it originated in
the complex of creation-fall recorded in Genesis 1-3. It is the natural order of
creation "the sons of this age marry;" "those who are rich in this
age." It is the evil order produced by the fall. It is a "present, evil
age," with Satan as its "god." (3) We shall see that there is a very interesting
parallel between the two ages and the two (old and new) creations. This parallel
with the old creation/new creation terminology also suggests that this
age is as old as creation. If this age is the age of the old
creation, then it is as old as this creation.(6)
We may summarize what the first statement teaches us by saying that "this
age and the age to come" originated at the beginning of human
history and exhaust all periods of human existence to all eternity. If the two
ages exhaust all possible time, then there is no possibility of a state
intermediate between them.(7)
There is no period of human history before this age. There is no period
between "this age and the age to come." There is no period after "the age to
come." It is eternal.
B. This age and the age to come are qualitatively different
states of human existence and qualitatively different periods in the history of
the world.
The point of emphasis in this proposition is that this age does not
evolve through any natural or gradual process into the age to come. The
difference is that between the natural and the supernatural order. The crucial
passage here is Luke 20:27-40.
Now there came to Him some of the Sadducees (who say that there is no
resurrection), and they questioned Him, saying, "Teacher, Moses wrote for us
that IF A MAN'S BROTHER DIES, having a wife, AND HE IS CHILDLESS, HIS BROTHER
SHOULD TAKE THE WIFE AND RAISE UP OFFSPRING TO HIS BROTHER. "Now there were
seven brothers; and the first took a wife, and died childless; and the second
and the third took her; and in the same way all seven died, leaving no children.
"Finally the woman died also. "In the resurrection therefore, which one's wife
will she be? For all seven had her as wife." And Jesus said to them, "The sons
of this age marry and are given in marriage, but those who are considered worthy
to attain to that age and the resurrection from the dead, neither marry, nor are
given in marriage; for neither can they die anymore, for they are like angels,
and are sons of God, being sons of the resurrection. "But that the dead are
raised, even Moses showed, in the passage about the burning bush, where
he calls the Lord THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF
JACOB. "Now He is not the God of the dead, but of the living; for all live to
Him." And some of the scribes answered and said, "Teacher, You have spoken
well." For they did not have courage to question Him any longer about anything.
What are the differences between this age and the age to come according to this passage? They are so obvious that it needs no argumentation to prove them. They can be most clearly presented, however, in the following chart:
| THIS AGE | THE AGE TO COME |
| Marriage | No Marriage |
| Death and Dying | No Death or Dying |
| Natural Men | Resurrected Men |
| Righteous and Wicked Co-exist | Only the Worthy Attain |
Cf. the parallel conceptions found in the parable of the tares in Matt.
13:24-30; 36-43.
He presented another parable to them, saying, "The kingdom of heaven may be
compared to a man who sowed good seed in his field. "But while men were
sleeping, his enemy came and sowed tares also among the wheat, and went away.
"But when the wheat sprang up and bore grain, then the tares became evident
also. "And the slaves of the landowner came and said to him, 'Sir, did you not
sow good seed in your field? How then does it have tares?' "And he said to them,
'An enemy has done this!' And the slaves *said to him, 'Do you want us, then, to
go and gather them up?' "But he *said, 'No; lest while you are gathering up the
tares, you may root up the wheat with them. 'Allow both to grow together until
the harvest; and in the time of the harvest I will say to the reapers, "First
gather up the tares and bind them in bundles to burn them up; but gather the
wheat into my barn."' .... "Then He left the multitudes, and went into the
house. And His disciples came to Him, saying, "Explain to us the parable of the
tares of the field." And He answered and said, "The one who sows the good seed
is the Son of Man, and the field is the world; and as for the good
seed, these are the sons of the kingdom; and the tares are the sons of the evil
one; and the enemy who sowed them is the devil, and the harvest is the
end of the age; and the reapers are angels. "Therefore just as the tares are
gathered up and burned with fire, so shall it be at the end of the age. "The Son
of Man will send forth His angels, and they will gather out of His kingdom all
stumbling blocks, and those who commit lawlessness, and will cast them into the
furnace of fire; in that place there shall be weeping and gnashing of teeth.
"Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father.
He who has ears, let him hear.
The following chart displays the teaching of this parable which is so parallel to that of Luke 20.
| SOWING | HARVEST |
| Mixed Wheat (Good) and Tares (Evil) | Only the Wheat (Good) |
| Natural Condition | Shining-as-the-Sun (Glorified) Condition |
The richness of the contrast found in these passages is further confirmed and
elaborated in other passages. 1 Tim. 6:17-19 contrasts the riches of this
present age with the treasure of the coming age.
Instruct those who are rich in this present world not to be conceited or to
fix their hope on the uncertainty of riches, but on God, who richly supplies us
with all things to enjoy. Instruct them to do good, to be rich in good
works, to be generous and ready to share, storing up for themselves the treasure
of a good foundation for the future, so that they may take hold of that which is
life indeed.
Luke 16:8 and 11 contrasts the sons of this age with the sons of light and
the unrighteous mammon with the true riches of the age to come.
"And his master praised the unrighteous steward because he had acted
shrewdly; for the sons of this age are more shrewd in relation to their own kind
than the sons of light. .... "If therefore you have not been faithful in the
use of unrighteous mammon, who will entrust the true riches to
you?
The different texts we have surveyed leave no doubt that this age
and the age to come are qualitatively different states of human
existence and qualitatively different periods in the history of the world. They
also provide a rich understanding of the contrasts between these two ages.
C. This age and the age to come are divided by the judgment
of the wicked and the resurrection of the righteous which occur at Christ's
second coming and end this age and inaugurate the age to come.
The meaning of this assertion is plain. A sampling of the support for it
follows:
1. Luke 20:35 teaches that attaining to that age is equivalent to attaining
to the resurrection of the dead. The resurrection is, then, the door out of
this age, and into the age to come. When does the resurrection
occur? It occurs according to the pervasive teaching of the New Testament at
Christ's return (1 Cor. 15:22, 23, 50-55; 1 Thess 4:16).
2. Matt. 13:39-43 refers to the same event as Luke 20:35. It is clearly a
reference to the judgment of the wicked and the resurrection of the righteous
which occur at the second coming of Christ (Matt. 24:30, 31; 25:31).
3. In the age to come we receive eternal life (Mark 10:30). This
reception of eternal life occurs at Christ's second coming (Cf. Matt. 25:31 with
Matt. 25:46).
4. Titus 2:12 clearly implies that the second coming consummates this
age and brings in the age to come in its fullness. We deny
ungodliness and live godly in this age "looking for the blessed hope and the
appearing of our great God and savior Jesus Christ". Jesus coming brings the
consummation of the age (Matt. 28:20). John 6:39 says, "And this is the will of
Him who sent me, that of all that He has given me I lose nothing, but raise it
up on the last day." The last day of this age is the day of Christ's
second coming and it is the first day of the age to come.
Concluding Lessons:
Three observations about the basic scheme of redemptive history which may be
summarized in three key words must be mentioned here.
1. Simplicity
The first key word is simplicity. Many have thought that prophecy,
eschatology, was complicated. What could be simpler than this? Only two ages,
not 7, 10, 12, 21 or more. There could not be a simpler eschatology. Those who
class themselves as unlearned and the timid may put aside their fears and
assumptions that biblical eschatology is too complex for them. There are two
ages--one temporal and natural, the other eternal and supernatural, separated by
the second coming, and resurrection. If one knows this, one knows more than most
"prophetic teachers" and "prophecy nuts" of our day.
With this simple scheme before us it is plain that it is men who have made
eschatology difficult, not God. Of course difficulties of detail (in both
exegesis and doctrine) remain, but the basic structure of biblical eschatology
is plain. Its basic floor-plan is clear. However we may decide the details that
remain to be studied, we know at least that all the other events and predictions
of biblical prophecy--all the other furniture of biblical eschatology--must fit
into the two rooms of this eschatological floor-plan.
For right now, however, it is important to put off for the time being the
puzzles and questions regarding the details and intricacies of prophecy. First
things must be put first. Algebra 2 must precede Trigonometry. Right now we must
pause and allow to sink in the fact that the Bible teaches a very clear-cut and
even humiliatingly simple scheme.
The advantages of this scheme must be clearly stated. One advantage for us of
such a scheme is that, if this scheme is grasped in its breadth, many of the
details of eschatology can be arranged without difficulty within it and the
doctrine of last things will thereby be greatly clarified. Another advantage of
this scheme is that there is nothing sensational about it. Thus, unlike the
popular, sensational schemes so common today with their constant speculations
about the Middle East, there is nothing to distract the minds of men from the
great sobering issues with which the study of this subject confronts their
souls.
2. Similarity
On the simplest level, as we have seen, there are two basic schemes of
prophecy:
Premillennialism Versus Non-Premillennialism
The essence of premillennialism is a thousand year reign after the second
coming of Christ before the eternal state. This is the meaning of Rev. 20:1-10
according to Premillennialism. Upon a premillennial interpretation of that
passage un-resurrected, evil men inhabit the millennial period along with godly,
but unglorified men.
This simple question must be raised, Is the biblical doctrine of the two ages similar to or consistent with this teaching of premillennialism? The answer must be clearly No. The doctrine of the two ages confronts premillennialism with a dilemma. The question which must be pressed on premillennialism is this: Where in the two-age structure can the millennium be placed? Shall it be put in this age or in the age to come? The fact is that it fits into neither age. Why does it not fit in this age? Because the millennium occurs after Christ's second coming. Why does it not fit in the age to come? Because no wicked men in an un-resurrected condition remain in that age. When we remember that there is no intermediate period between the two ages and no other period beside the two ages, no place for premillennialism remains.(8)
Allow me to express my suspicion that the reason prophecy is such a
mysterious complexity to many is that they have imbibed false theories of
prophecy. I can see how premillennialists would have terrible problems and
confusion about eschatology. Premillennialism is confusing because it is
terribly difficult to make consistent with the clearest and simplest biblical
passages.
3. Supernaturalism.
Biblical eschatology involves an emphatic supernaturalism. There is no
evolution into the age to come. There is no naturalistic or
materialistic explanation for the glory that shall be revealed.
III. The Modified(9)
Scheme of the Two Ages
This basic scheme is modified or enhanced (though not contradicted) by other
data in the New Testament. This modification is simply the application to the
two-age scheme of the mystery revealed in the New Testament that the advent of
Messiah unfolds itself in two phases. This enhancement of the basic scheme of
the two ages may be expounded and clarified by way of three more propositions.
A. This age is and always will be an evil age.
This proposition is, in other words, that this age always will have for its
basic character that it is morally evil. A number of the key passages where this
terminology is used demand this conclusion. In Luke 16:8 evil men are called the
sons of this age and contrasted with the sons of light. In Mark 10:30
and Luke 18:30 it is taught that those who have left all for Christ can always
expect persecutions in this age. As long as this age lasts,
persecution will be the lot of the true Christian. In Rom. 12:2 Paul exhorts
Christians not to be conformed to this age. How could Paul have used
such language if he did not believe that this age will always be an
evil age? In 2 Cor. 4:4 Satan is identified as the god of this age. It
is therefore necessarily evil. In Gal. 1:4 Paul calls this age a
present, evil age. In Eph. 2:2 Paul describes the former, wicked lives of
Ephesian believers as a walking according to the age of this world.
Such passages as these presuppose and assume that this present age is, and
always will be, evil. If this were not the case, there might come a day when the
persecution of Christians would cease, when it would not be wrong to be
conformed to this age, when Satan would not be its god, when Paul's
description of it as evil would cease to be true, and when one could walk
according to the age of this world and be righteous. All this defies the plain
implications and presuppositions of these passages.
The only possible explanation for these passages consistent with the thesis
that this age will become a basically righteous, golden age is to say that these
passages at some point will no longer be accurate descriptions of this age or
the experience of Christians in this age. This, however, would be a dangerous
viewpoint because it would directly undermine the authority and relevance of the
New Testament for the believer.
This feature of the enhanced scheme of the two ages has a direct application
to postmillennialism. The term postmillennialism has been used in many
different ways.(10)
What I mean by it here is that system of prophecy which teaches that before the
second coming of Christ the world will be Christianized and a great golden age
of righteousness and peace will spread across the face of this age.(11)
However much one might wish this view were true, it cannot be made consistent
with the clear biblical teaching that this age (which ends only with
the second coming of Christ) is and always will be an evil age. As remarked
above, only by the dangerous expedient of ceasing to regard the teaching of the
New Testament passages cited under this proposition as normative may such
postmillennialism be entertained. If even such passages may cease to be relevant
for Christians, the question is raised, What other features of the teaching of
the New Testament may be explained away by a postmillennial hermeneutic?
B. This age is in its last days.
In a number of the passages which use this terminology statements are made
which plainly convey that this age is in its last days. Note, for
instance, 1 Corinthians 2:6: "Yet we do speak wisdom among those who are mature;
a wisdom, however, not of this age, nor of the rulers of this age, who are
passing away ..." This is parallel with the statement of 1 John 2:17: "And
the world is passing away, and also its lusts; but the one who
does the will of God abides forever." Compare v. 8 of the same chapter: "On the
other hand, I am writing a new commandment to you, which is true in Him and in
you, because the darkness is passing away, and the true light is already
shining." The same implication is present in Hebrews 9:26, "Otherwise, He
would have needed to suffer often since the foundation of the world; but now
once at the consummation of the ages He has been manifested to put away sin by
the sacrifice of Himself." Likewise 1 Corinthians 10:11 says, "Now these things
happened to them as an example, and they were written for our instruction, upon
whom the ends of the ages have come."
Since the coming of Christ and His resurrection, this age has been
in its last days. It is in the process of passing away. It is popular in some
quarters to make fun of the secret rapture and other eschatological excesses of
our day. The danger in such ridicule is, however, that those making fun of such
excesses lose a sense of the nearness and imminence of Christ's return. If we
lose this sense, we lose an important part emphasis of New Testament
eschatology.
C. The great realities of the age to come have broken into and are
already operative in this age.
The emphasis of the New Testament which most strikingly modifies or enhances
our understanding of the two age structure of redemptive history is that the
great realities of the age to come have in some sense broken into this
age. Thus, the age to come has overlapped this age. The clearest
passage here is Hebrews 6:4-6: "For in the case of those who have once been
enlightened and have tasted of the heavenly gift and have been made partakers of
the Holy Spirit, and have tasted the good word of God and the powers of the
age to come, 6 and then have fallen away, it is impossible to
renew them again to repentance, since they again crucify to themselves the Son
of God, and put Him to open shame." The term, powers, used here is one of the
technical terms in the New Testament for miracles. Thus, the reference here is
to the miraculous sign gifts which accompanied the preaching of the gospel at
the beginning of the gospel age. These sign gifts announced the coming of the
kingdom and the breaking in of the age to come. Thus, we may suggest the
equation: The Age to Come = The Reign of Christ. Since the reign of
Christ has already begun (Heb. 2:9; Eph. 1:21), the age to come must in a
certain sense also have begun. The chart provided by Vos is epochal in its
significance.(12)
The Age to Come = The Reign of Christ >>>
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This Age = The Rule of Satan >>>>>>>>>>>>
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[The Overlapping of the Ages]
Other New Testament emphases support this assertion. The age to come is the
age of the resurrection (Luke 20:34-36). The resurrection has already begun (1
Cor. 15:23). The age to come is the age of the reign of God and His
Christ. This reign has already begun (Heb. 2:5; cf. 2 Cor. 4:4 and Eph. 2:2). As
this age is the age of the old creation, so the age to come is
the age of the new creation. Yet in a sense the new creation has already been
inaugurated (2 Cor. 5:17; Gal. 6:15).
Now these modifications add slight complications to the basic scheme. Though
it is not genuinely confusing, an illustration may clear up any difficulty.
Think of a young couple who are married and look forward to having children.
After several years they become serious, but month after month brings no
results. Finally after a trip to the doctor, the wife announces the great news,
"Husband, we're pregnant!" The future has come! But has it? A week goes by and
nothing much changes. There is still that long period of gestation, before they
can hold in their arms the little one. There are growing signs that something is
happening: Baby's room is re-decorated. Mommy's tummy grows increasingly larger.
Daddy's nervousness increases as the great day draws near. But despite all of
this there is no visible reality. It is even so with the age to come
and the kingdom of God. The age to come has come in certain subtle, but
significant ways, but it has not come in outward, glorious reality. Just as
there is an overlapping of the ages in the history of the family, so there is in
the history of the world. Right now history is pregnant with the age to
come.
This general perspective of the overlapping of the ages has vast practical,
exegetical and doctrinal purport. While it is not the purpose of these lectures
to describe at length the doctrinal importance of this structural, biblical
principle, yet something may be said so that its importance is not missed.
This structural principle explains so much about the teaching of the Bible.
It explains why the Bible constantly assumes the two-stage character of
salvation. Justification (Romans 5:1; Matthew 12:37), adoption (Romans 8:14-16
with v. 23 of the same chapter and also Galatians 4:4-6 with Eph. 4:30), and
redemption (Ephesians 1:7 with 4:30) with many other of the biblical realities
associated with salvation can be spoken of both as past realities and future
blessings. This is so because the age to come which brings salvation
unfolds itself in two stages. There is an overlapping of this age and the
age to come.
Another teaching of the Bible that this structural principle enlightens is
the Lord's Day's status as the Christian Sabbath. The debated question is, of
course, Has the weekly sabbath passed away in this age? It will pass away, as
everyone admits, when the age to come fully dawns. Then the eternal sabbath will
begin and the weekly sabbath no longer be necessary. The age to come, however,
has not fully dawned. This age and this creation continues. Since this is the
case, a weekly sabbath is necessary. It would contradict these realities to
assert that in view of the inauguration of the age to come and the coming of the
new creation the weekly sabbath has been completely abolished. What we have is,
however, a weekly sabbath celebrated on the first day of the week. Thus, the new
sabbath exhibits in its very constitution the sign of the inauguration of the
new age in its celebration on the day of Christ's resurrection.
This structure also explains so much about the life of the Christian. So many
Christians are taught to seek experiences which will deliver them from the
tension of living in the period of the overlapping of the ages. They want in
this age a higher life, or a victorious life, or a deeper life, or a second
blessing, or a baptism of the Spirit which would in effect take them out of the
contradiction, sorrow, and trial of this age. The only way to escape the battle
with sin is to depart this age either by going to heaven or entering at Christ's
return the age to come. This biblical structure warns us that in this age there
is no blessing not followed by trial, no joy not followed by sorrow. Beware of
the mountain-top syndrome. Always rejoice with trembling. Remember that there is
no millennium in this age.
This structure also explains so much about the future of the church. We must not look for a golden age before Christ's return. This is a denial of the character of this age. But we must not be "pessimillennialists" either and see nothing but apostasy for the visible church. We certainly must not tell people that they should not "polish brass" on the sinking ship of the church. This is to deny that the powers of the age to come have broken into this age and that resurrection power is active in the church. Our perspective must be one of realistic optimism.
1.
George Eldon Ladd, The Theology of the New Testament, (Eerdmans, Grand Rapids, 1974), p. 47.2.
The origin of the terminology of the two ages likely goes back to the Old Testament contrast between the existing state of things and the future redeemed order of "the latter days" ushered in by the "day of the Lord" (Cf. George Eldon Ladd's comments in The Theology of the New Testament, pp. 45f.). The exact terminology probably derives from the Rabbis of the Inter-Testamental period. They synthesized the continuous contrast in the Old Testament between the present order of sin and distress and the future, redeemed order of salvation and the kingdom of God by calling the one this age and the other the age to come. Both in the New Testament and other Jewish literature of the period this phraseology appears extensively. Though it appears that no unambiguous reference to this phraseology antedates the New Testament period (Geerhardus Vos, Pauline Eschatology, ch. 1.), the clear inference from this extensive use is its Inter-testamental Rabbinic origin. If this is the case, the New Testament takes up this terminology as a convenient summary of the Old Testament historico-eschatological viewpoint and--purifying it from error--utilizes it to teach the biblical view of history.3.
The corollary of the pervasiveness of this terminology is its homogeneity or uniform meaning throughout the New Testament. It is only too possible in the study of the Bible to arrive at a superficial (and therefore misleading) synthesis of biblical data. Such a superficial synthesis must be avoided. For instance, the "last hour" is not necessarily the last hour of the "last day" (1 John 2:18; John 6:40). Similarly, the "last trumpet" of 1 Cor. 15:52 is not necessarily the last and seventh trumpet of Revelation 7-11. The terminology of the two ages, since it pervades the New Testament, is homogeneous and provides us with a truly structural concept for biblical eschatology. It means the same thing--assumes the same, basic structure--wherever it is used.4.
This implication is present as well in 1 Tim. 6:17-19.5.
Hoekema on p. 20 of the Bible and the Future has a chart which suggests another view, but I am uncertain if this implication is intentional. A personal conversation with Hoekema makes me doubt that it is. The following evidence clearly establishes my understanding stated above.6.
If what we said earlier about the origin of this terminology is true, it also proves this point. "This age and the age to come" was a terminology, as we have seen, which systematized the Old Testament contrast between the present existing state of things and the future redeemed order. This means that "this age" already was in existence in the Old Testament period.7.
Geerhardus Vos in confirmation of this remarks: "We have already seen that the distinction between 'this age' and 'the age to come' lies in the line of successiveness. Where, and as soon as, the one ceases, the other begins, or at least is at the point of beginning. The very name `coming aion' is not merely expressive of futurity, but also carries within itself the element of direct successiveness," Pauline Eschatology, p. 25.8.
George Eldon Ladd, the well-known premillennialists, admits that the millennium must occur before the Age to Come, but does not deal with the New Testament evidence which shows that the Age to Come commences with the resurrection of the righteous and the judgment of the wicked at the second coming of Christ, New Testament Theology, p. 630.9.
I am not completely happy with the term, modified, which I have used here, because it suggests alteration of the original scheme. This is certainly not what I mean to imply. Perhaps the terms, enhanced or supplemented, would more clearly express the point.10.
Ian Murray, Puritan Hope, (Banner of Truth Trust, London, 1971), pp. 39-51.11.
J. Marcellus Kik, An Eschatology of Victory, (Presbyterian and Reformed, 1971), pp. 8, 9, 11; Loraine Boettner, The Millennium, (Presbyterian and Reformed, Philadelphia, 1957), pp. 29, 36.12.
Vos, Pauline Eschatology, p. 38.Section 2: The General Judgment