Romans – God’s Timeline V: The Five Worlds

 

Five Worlds

I previously mentioned that there are five worlds indicated in Holy Writ. In this chapter I will set about proving this claim. Keep in mind that the full scope of the argument is not yet able to be conveyed, but will come to fruition with the complementary consideration of the eons, which will complete the three-pronged material, spiritual, and temporal revelation of God.

To briefly overview this study, a few things must be noted. First, when one world ends, another begins. There is, evidently, a great and catastrophic event which separates each world. This will be noted when we reach each event in our study.

Second, the world we are currently living in is under consideration throughout the vast majority of the Bible. This too will be elaborated on, but keep in mind that, to gain a full scope of “this world” and its truly evil capacity, a study of the whole scriptures would be due. We can gain a microcosmic view of this evil by dwelling on Romans 1:18-3:20, but, as Romans is pre-supposed, a more detailed view throughout the entirety of the Old Testament may be beneficial. I recommend this because I often hear from believers that they are confused or disinterested in the Old Testament. I wholly understand this, yet I cannot contend against Paul’s claim concerning the Old Testament (2 Tim. 3:15-16,) so having a specific theme or motif to look for in the Hebrew text may help propel a study of its contents.

And third, the “worlds” in view are symmetrical in scope. We received an element of this when we considered the three heavens and earths. The first heaven and earth were perfect – so also the last heaven and earth will be perfected. This idea is the same with the worlds, but this is slightly more complex with the conceptual “worlds,” for they are five instead of three.

The First World

As discussed previously, the word “world” is kosmos, and directly translates to “SYSTEM.” It does not concern “time,” exactly, but the order that is in place at a certain point in time.

We receive, as far as I am aware, one explicit reference to the very first world, which corresponds with the first heavens and earth. This is in the passage we have just considered, 2 Pet. 3:5. There, we witnessed the destruction of the heavens and earth from Genesis 1:1. However, upon a closer look, we saw that the “then world” perished by being deluged by water. The word world is used here to sum up the heavens and the earth. The first heavens and earth were, then, their own order. God had His own system of operation at that period of time, destroyed by the disruption of “the world.”

This world is not said to be inherently evil, but flawless – yet it still needed to be destroyed. This is solely because it could not bring about God’s goal. Evidently, this world suffered the same issue as that of spoiled little rich kids; without a proper understanding of the faultlessness of their dwelling place, this earth lacked appreciation. This is aptly paralleled, as previously discussed, in Adam’s same thankless disposition, having no prior knowledge of evil. Since it did not fulfill God’s goal, it may have been a flawless order, but it certainly did not achieve the will of God.

Not much else can be said concerning this world, beyond what we have already considered with the first heavens and earth. God remains silent on this topic – mainly because this time period, beyond the plot points we have just considered, are not immediately pertinent to the subject matter in the rest of the word of God. What God has said concerning them is all we truly need at this point to apprehend their function in relation to the purpose of the eons. We will see by the end of this series just why this “then” world matters, when we consider the purpose of the eons, but for now, we must learn of the other worlds in view.

The Second World

Which “world,” or “system,” took its place? That would be found in 2 Pet. 2:6:

…[God] spares not the ancient world, but guards Noah, an eighth, a herald of righteousness, bringing a deluge on the world of the irreverent…

Fascinating. The second world evidently began with the restoration of the earth, which we read about in Genesis 1. This world is set into motion with the conflict in the Garden of Eden, where Adam eats of the only fruit he was told not to eat. This begins a lineage concerning ten patriarchs, beginning with Adam and ending with Noah. In the passage above, and, of course, the depressing passage of Genesis 6-8, the world as it stood grew increasingly irreverent. This began as early as Cain, who murdered his brother with the intent to usurp his offering to Deity. We see a multiplication of lawlessness in Cain’s lineage, in Genesis 4, where at first Cain was ashamed of his action – yet four generations later, Lamech, who had no intimation of Yahweh’s personal dealings with Cain, stood in open opposition to God, believing Cain’s mark a blessing (Gen. 4:23-24 – more on this in the “administrational” portion of this study.)

As we know, the lineage from Adam to Noah clearly takes place on the second heaven and earth. The deluge mentioned in 2 Peter 2, then, cannot be the “deluge” mentioned in 2 Peter 3, for the impact is completely different! In the third chapter, we witnessed the decimation of the former earth, which brought on the restoration we read in Genesis 1. Yet here in the second chapter, we read of a deluge taking place after Genesis 1, during Noah’s time, effectively “not sparing” (otherwise known as ending) the “ancient world.”

The word “ancient” is not the word “then.” The word “ancient” is archai in Greek, “ORIGINal,” and represents the original irreverent order. The term “then” is tote, and, in 2 Pet. 3:5, has a definite article in front of it, denoting a proper name. It has been brought to my attention that some in Christ have lumped these two events together, though the events cannot be rationally coordinated without becoming ignorant to the first heaven and earth in view. 2 Pet. 3:6 concerned us with the old heaven and old earth, cohering out of and through water. Yet here, there’s an “ancient” world that is “irreverent.” Lest we become like the scoffers Peter mentions in 2 Pet. 3, we should not begin lumping things together when God did not call for it. To mix them obscures our understanding of these orders.

This ancient world was fundamentally broken, in that there was no love of the Father present (Gen. 6:3.) The evil here was so gratuitous that it is hardly mentioned in the text (length-wise, in comparison to the rest of the text, one may consider Gen. 1-11 the “prologue” to the rest of the Bible.) This would track, narratively speaking, for Christ’s sacrifice in love was not fully displayed for all to see until far later down the line, in the world following the “ancient” world.

Consequently, this is the exact opposite of the first world, the “then” world. It was full of evil, yet it too lacked contrast, and, even with the contrast, could not provide the utopian bliss which we all so dearly need. This “ancient” world is manned by the “first Adam,” while the last Adam mans the “kingdom” world, which we will discuss in a little bit. Thankfully, this “ancient” world, with no Fatherly love to speak of, needed to be cleared away (Gen. 7:21-24.) Upon its clearing, the third, and current, world which we live in today was implemented.

The Third World

The vast majority of the scriptures, as well as our historical records, concern us with the third world in which we currently live. The second world is completely insoluble, but they could not claim to know any better. It’s easy to excuse a lack of love when you have no real demonstration of it. While justice may be evident, love most certainly is not.

That, unfortunately, makes this world the most wicked, as our apostle later asserts under a different context (Gal. 1:4.) The world in the past was in open opposition to Yahweh, with only a faint glimpse of grace (Gen. 6:8.) Yet here, in this world, Yahweh’s name has been undeniably published within the earth (Rom. 9:17.) From Genesis 9, His message to Noah was undoubtedly known among Noah’s three children, and their families – yet the Tower of Babel, a tower established “in the name of God,” yet truly standing for man’s own personal works and might (God didn’t claim He needed or wanted a tower.) From here, the nations which claimed their own personal sovereignty on the earth enslaved the people whom God had chosen, leading to Him making His power known in His smiting of Egypt.

As such, from the very beginning of this world, God’s presence has been known, and His authority, good will, and love contested. During the story of creation, His first, and prime, title, has been God. Whether many understand this title or not, its use in regards to The Supreme has, to this day, not been quenched. I’ve heard atheists say “God bless you” when I sneeze, pagans cry “Thank God!” upon evading a tragedy, and even the Christians who blaspheme Him with contradictory ideologies attribute their songs and services to His name. Of course, I’m not saying that all of these groups believe God, believe in God, or anything so “strawman-y.” All I’m pointing at is the fact that this Deity is, to this day, so prevalent, even in our good-natured praises and manners, that He is found in the very verbiage with which many of us communicate.

However, there is an extremely negative downside to this, that those who use this title, whether in regards to Deity or not, do not recognize God as God (Rom. 1:21.) They do not recognize the reality of such a title, which, in Hebrew, El, is “Subjector,” and in Greek, is “Placer.” This One must don this title first and foremost, as a demonstration of His ability in the face of open insubordination.     The worst offenders were God’s own chosen nation, Israel, who forced thorns upon the head of their Messiah, and crucified Him in tandem with the other nations, who saw Jesus as a threat to their political power.

We may specifically contrast this wicked world with Jesus Himself. Jesus is not said to be a part of this world, but repeatedly said to have “entered into” the world (John 1:10, 3:17, 19, 6:14, 10:36, 11:27, 12:46, 16:28, 18:37.) He is not of this world (John 8:33.) He is the Light in a world that keeps light back (John 14:6.) This world, then, with all malice, hate, and cruelty, murdered the most innocent Individual to walk the earth. He had no sin in Him, less fault than a newborn babe, even at thirty-three years of age, and was still murdered. This world, the world in which we currently live, deserves nothing less than the greatest destruction, which, as we read in Revelation, will thankfully become reality.

The Fourth World

Just as the second world ended with a great judgment, so also the third world which we are in now will end with a great judgment. Per Revelation and Daniel, the final seven years of this world will end with the binding of the Adversary, and the grand unveiling of the millennial kingdom which has been promised to Israel.

We may ask: how do we know that the millennial kingdom is part of a “different world?” The answer is given in John 18:36, where Jesus says,

“My kingdom is not of this world. If My kingdom were of this world, My deputies, also, would have contended, lest I should be given up to the Jews. Yet now is My kingdom not hence.”

Since the kingdom is the next major step off God’s chopping block, it follows that the kingdom, which is also not of this world, but will be firmly laid out in due time, is itself a world. We further know that Jesus is not speaking figuratively to Pilate in the aforementioned verse because He speaks of the timing of the kingdom. “Yet now is My kingdom not hence.” It is not of this world, and, since it is righteous, the two do not coincide. It does not grow over time, but will be established shortly after His descent to the Mount of Olives.

This is the first “world” which will be run in righteous hands. While it will still be on the second earth, it will display a perfected government, which will not fall prey to the abundant flaws of today’s earthly principalities. It may be presumed that social issues, such as abortion, financial lack, crime, homelessness, transportation issues, rebellion, illegal immigration, and more, will find no place in the kingdom. It will be ruled righteously, with an iron club, and the Mosaic law will be written on the hearts of its inhabitants (Jer. 33.) The name of God will be apparent and abundant in the entire earth, whether in or out of the kingdom.

We may, then, call the system the “Kingdom World,” but I prefer the term “Regenerated World.” This stems from Jesus’ comment in Matt. 19:28–

Peter said to [Jesus,] “Lo! we leave all and follow You. What, consequently, will it be to us?”

Yet Jesus said to them, “Verily, I am saying to you, that you who follow Me, in the renascence whenever the Son of Mankind should be seated on the throne of His glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel.”

That word “renascence” means regeneration. Its literal Greek elements are “AGAIN-BECOMING.” When again… what, exactly? This is not saying, “When again the Son of Mankind should be seated on the throne of His glory,” because we cannot currently see Him in the nation of Israel, ruling in the Middle East. Sure enough, it may even be fitting to add a comma after “renascence,” as “in the renascence, whenever the Son of Mankind…” The question is, what is this regeneration concerning?? The answer, as you now know, is the regeneration of this world system.

This is why it is important that the Kingdom is on this second earth. This earth is the “second act,” the one handling conflict. It began with a balanced restoration of the destruction of Genesis 1:2, and it ends with a balanced restoration of the governmental issues which started this world that we are in now. The kingdom will be the beginning of a regenerated system (born again, if you will.) The contents of this kingdom is laid out throughout Jeremiah, Isaiah, and Ezekiel. The OT spends much time proclaiming this coming kingdom as the resolution to the problems which began at Mt. Sinai, when the chosen nation was first introduced to the laws of said Kingdom.

This regenerated world will reach its conclusion at the end of the thousand years. But why? Well, it is called a regeneration, not a perfection. There are other nations which remain in the dark during Jesus’ rule (Rev. 20:8.) These nations, carrying the enviousness which Satan has weaponized since his creation (that is, sin,) will rally the troops and attempt to march on the citadel. This will be his final deception, and it will end in fire descending from heaven, devouring his pathetic army, and result in the combustion of the earth and the heavens, which we read of Peter earlier. This takes us into Judgment Day, of all, and thus the Regenerated World, too, ends in a great and cataclysmic judgment.

The Fifth World

The farthest reaching period of time documented in the scriptures, apart from our apostle, is given in Revelation 21 and 22. In these verses, we read of the third heavens and earth, called the “new heavens and earth.” As was the case with the first heavens and earth, there is a new world established at their beginning.

We see, in Revelation 21:1, the introduction to the topic of “new heavens and a new earth.” We then read, in the following chapters, an elaboration as to what will be on the new earth, specifically. This is our well-spring of information as to how the fifth world will function. A few features of this new world include:

-       A new Jerusalem (21:2)

-       God tabernacling specially with mankind (21:3-4)

-       A lack of death and sorrow on the new earth (21:4)

-       No sun or moon (21:23)

-       A river of water of life (22:1)

-       A log of life producing 12 fruits in accord with each month, being the cure of the nations (22:2)

There is a deep spring of information concerning the fifth world in these final two chapters, which we may grasp conceptually to understand the permanence of life which will be prevalent on the new earth. It is the world which will greatly reflect the perfections of the first heavens and earth. The contrast will, of course, be that all will fully appreciate the flawless deeds, this surgical, precise experience of evil receding from mankind, through which we are becoming fully educated concerning God’s glory and love. This will be the final world which will contain any form of “government” on man’s end, and will end with the abolition of death (1 Cor. 15:26,) that God may be All in all (1 Cor. 15:27-28.)

In conclusion, there are five worlds, then, which cover the entire sphere of scriptural revelation. There may be another world after the fifth, if you consider God being “All in all” its own “order,” and there may have been a world “before” the first heavens and earth. There is scriptural value in each of these, but in order to understand this, we must finally turn our attention to the word aion and its derivatives, having taken a look at the material basis and moral constitution of the times in which we live, and which God reveals to us.

- GerudoKing