Romans – God’s Timeline IX: The First Three Eons

 

As we can see when we refer to the Divine Calendar, we only have an acknowledgment of the first two eons by implication with their corresponding worlds. That the eons and worlds synchronize can be demonstrated at the end of the prior article, where Paul correlates the current eon with the current world (Eph. 2:2.) The first eon is hardly known, as the first world and its subsequent destruction are hardly spoken of in scripture.

We have more information concerning the second eon. Any detail concerning this time period which God would affirmatively have us learn is presented in Gen. 1:3-8:22. One of the most notable pieces of information about this eon is presented to us in Gen. 6:3. The mistranslation of this verse has caused untold confusion in Satan’s churches; the KJV translates this verse thus:

And the LORD said, My spirit shall not always strive with man, for that he also is flesh.

This verse makes no sense apart from an acknowledgment that olam is a definite length of time. The word is here translated as “always.” There are various interpretations and twists which cause this verse to deny others, particularly from Paul. If, for example, God’s spirit shall “not always strive with man,” would not the implication be that sometimes God’s spirit does strive with man, for that he also is flesh? Yet Paul unequivocally delineates between the spirit of God, which is peace, and the flesh, which is enmity (Rom. 8:5-8.) Moreover, if it will not always strive with man, then how could Paul’s clear and plain declaration in Rom. 5:18-19, and 1 Tim. 2:4 and 4:10, be true?

It surely warms the heart, then, that Paul’s news is not incorrect, and it is this translation of Genesis 6 which needs restored. The CLV translates it properly:

Then Yahweh said: My spirit shall not abide in the human for the eon, in that he too is flesh.

That God’s spirit did not abide in the irreverent human race for this second eon would make far more sense, considering there was no prepared demonstration of His love, through Christ’s sacrifice, prevalent on the earth. Sure, they had types and ideas that a sacrifice was an example of a true love (Gen. 3:21, 4:3-7.) But they did not have an example of unconditional care for another individual, or the value in this (Gen. 4:8-10,) and we see its effects across ten generations (Gen. 6:1-6.)

The source of man’s evil is apparent, then – thankfulness, love, and peace were absent from their actions, and this rippled through all until the flood. In this light, it is honestly merciful that God did not flood the entire earth sooner – and even then, it is clear that it brought Him grief, not pleasure or satisfaction of justice (Gen. 6:5.)

This will be important when we contrast the eons later, for, like the worlds, they are symmetrical in nature and carry juxtaposed themes for our benefit.

“Eon,” Singular: The Present Eon

The vast majority of the use of “eon” concerns us with the present eon in which we live, and they are… typically not very positive demonstrations. Take Galatians 1:4–

[Christ] gives Himself up for our sins, so that He might extricate us out of the present wicked eon…

That the word current is presented before aion clarifies, once again, that “eternal” cannot possibly be its meaning. Like the current world (1 John 2:15-17,) the eon is wicked, gushing misery its self-gratifying actions. This description is only given to the present eon in which we live, and no other. This is another firm demonstration that there are not only multiple eons, but that some are undoubtedly wicked. This wickedness was undoubtedly present in the first eon, which ended with the disruption of its “SYSTEM,” as well as the second, which began with an offense, a murder, and the multiplication of evil across the face of the earth.

This eon is also called the current eon, which further concedes aion as a very-not-eternal length. Though it is wicked, we see God take His stance from outside the world, sending His Son (Who is not of this world,) into the world, to establish His grace in spite of the dark backdrop of man’s affairs (discussed in Rom. 3:21-4:25.) We read in Tit. 1:11-12–

For the saving grace of God made its advent to all humanity, training us that, disowning irreverence and worldly desires, we should be living sanely and justly and devoutly in the current eon, anticipating that happy expectation…

There is, of course, no concession that the eon is good, but is irreverent and “worldly” (or, that which is in accord with this world.) We, in contrast, having been given the grace and peace here in Romans, as well as the secret of the Christ in Ephesians, Philippians, and Colossians, may be living sanely and justly and devoutly in the midst of the chaotic time around us. The word “current” is, literally, “NOW” in Greek. The “NOW” eon would implicitly be followed and preceded by other eons.

Paul gives instruction to the rich in this current eon, in 1 Tim. 6:17–

Those who are rich in the current eon be charging not to be haughty, nor yet to rely on the dubiousness of riches, but on God, Who is tendering us all things richly for our enjoyment…

Paul further expresses disappointment at the effectual conduct of those who do love the current eon, using Demas as an example in 2 Tim. 4:10–

…Demas, loving the current eon, forsook me and went to Thessalonica…

As we know, the future world will concern us with Christ’s millennial kingdom, and later a new heavens and new earth, leaving all of these statements concerning the “current” and “present wicked” eon for… well, just that. The present. The current time.

“Eon,” Singular: This Eon

The phrase “this eon” refers, indeed, to this eon. This is not mere interpretation, but actual fact, as I will now demonstrate. Some uses of the phrase are contrasted with another eon. This is apparent in Luke 20:34-35. In this statement, Jesus is replying to the Sadducees who asked Him a question concerning whom a woman who had taken multiple husbands would remain married to in the coming kingdom–

And, answering, Jesus said to them, “The sons of this eon are marrying and are taking out in marriage. Yet those deemed worthy to happen upon that eon and the resurrection from among the dead are neither marrying nor taking out in marriage…

As we clearly see, this eon (aionos toutou) is directly contrasted with that eon (aionos ekeinou.) This indirectly identifies the next eon with the coming kingdom (which will be more clearly confirmed later.) This is indicated by the fact that, in one eon, this eon, marriage is clearly and evidently taking place, while in the next eon, that eon, marriage is no longer an affair.

We see, on a more universal scale, the true scope of Christ’s kingdom, presented in Ephesians 1:21–

[God rouses Christ] from among the dead… seating Him at His right hand among the celestials, up over every sovereignty and authority and power and lordship, and every name that is named, not only in this eon, but also in that which is impending…

Here again, Christ’s sovereignty, authority, power, and lordship are compared in this eon and the impending eon. In both, He is exalted above every name that is named. Once again, “eternal” is an impossible translation, as there is no rational way for a non-time-related concept to follow another non-time-related concept.

Similar verbiage is given in Matt. 12:32, and I find that this serves a beautiful demonstration as to why Christ belongs exalted above every other name–

And whosoever may be saying a word against the Son of Mankind, it will be pardoned him, yet whoever may be saying aught against the holy spirit, it shall not be pardoned him, neither in this eon nor in that which is impending.

Oof. The “unpardonable sin” verse. This verse has been used to browbeat and guilt trip individuals ever since it was perverted by the church. The verse does not say that “whoever says aught against the holy spirit shall never be pardoned.” To claim that would be an ugly, satanic twist on the passage. In truth, it is only in this eon and the following eon in which saying aught against the holy spirit would not be pardoned.

This conveys a clear time limit on this unpardonable sin, demonstrating once again that Paul’s statement, that all will be justified through Christ’s just award, is completely valid and true in God’s book. Once again, it is impossible for aion to mean “eternally” here, for one “eternity” cannot precede another impending “eternity.”

In Rom. 12:2, we receive another contrast between this eon and the next–

…present your bodies a sacrifice, living, holy, well pleasing to God, your logical divine service, and not to be configured to this eon, but to be transformed by the renewing of your mind…

Your conduct is being conformed to the image of God’s Son (Rom. 8:29.) This will be fully realized in the coming eon. The renewing of your mind, however, is past, and your transformation (your “cocoon” period, you might say,) is now. In this transformation, we are to let go of this eon’s worries, as is juxtaposed in Matt. 13:22 (and Mark 4:19, which is a repetition of the same parable,) in Jesus’ parable of the sowing–

Now he who is being sown in the thorns, this is he who is hearing the word, and the worry of this eon and the seduction of riches are stifling the word, and it is becoming unfruitful.

We are no longer subject to the wisdom of this eon, and our actions are no longer confused by it, as Paul tells us in 1 Cor. 2:6–

Yet wisdom are we speaking among the mature, yet a wisdom not of this eon, neither of the chief men of this eon, who are being discarded, but we are speaking God’s wisdom in a secret, wisdom which has been concealed, which God designates before – before the eons, for our glory…

Note, once more, that we could not say, “Yet a wisdom not of this eternity, neither of the chief men of this eternity.” These chief men are configured to this eon, and as such are unable to apprehend the discernment Paul speaks of, the wisdom unfolded of the Christ, the Supreme, through His cross. Paul then says, in 1 Cor. 2:8, that

…not one of the chief men of this eon knows [this wisdom,] for if they know, they would not crucify the Lord of glory.

That Paul uses the chief men during his life as an example is further proof that these chief men are not “eternal,” and could not be, for they are all dead now (if you tell me they have an “immortal soul,” I will tell you to dance on the ceiling, for in your “wisdom,” anything can mean anything, I guess.) It further could not refer to men in an “eternity,” for this would mean they are in a place without time.

Paul spends plenty of time criticizing the wisdom of the eon in 1 Corinthians. Here he is, earlier in the epistle, 1:20–

Where is the wise? Where is the scribe? Where is the discusser of this eon? Does not God make stupid the wisdom of this world?

Oof. Note the parallel between this eon and this world. Look also in 1 Cor. 3:20–

Let no one be deluding himself. If anyone among you is presuming to be wise in this eon, let him become stupid, that he may be becoming wise, for the wisdom of this world is stupidity with God.

Not the wisdom of this earth, nor the wise of this eternity. To claim these denies the much plainer statements on display (which, now that I see how plainly clear and written these are when translated properly, I see just how much disdain and enmity humanity has toward their Author. Truly incredible.)

We read, under a parable of the unjust steward, an example of the attitude of the sons of stubbornness during this eon. I won’t quote the entire parable (just read the account yourself, Luke 16:1-14.) I will, instead, quote 16:8, Jesus speaking–

“And the lord applauds the unjust administrator, for he does prudently, for the sons of this eon are more prudent, above the sons of light in their own generation.”

The demonstration from our Lord concerns us with the true attitude of the sons of stubbornness, operating under a fondness for money and soulish things – a type of the Pharisees, who were wary of Jesus’ rhetoric (Luke 16:14.) As this world will give way to the following kingdom (Luke 18:36,) it would be wholly unscriptural to claim that the “sons of this eon” are somehow the “sons of this eternity,” as if sin will always remain.

Where does this attitude of the eon come from? This disdain against the Christ, this desire for wisdom that changes and shifts with time, seeking the riches that are set to explode (2 Pet. 3:10-12,) where does it come from? Relatively, sure, you could say vanity or negligence, and these are valid answers, but I seek to know, how, in light of such obvious and demonstrable claims from God, in a properly translated Bible, does humanity continue to pursue these things, practically ignoring that it benefits them nothing?

There is indeed Satan, the one deluding all of humanity to this very day. Paul writes, in 2 Cor. 4:4–

Now, if our evangel is covered, also, it is covered in those who are perishing, in whom the god of this eon blinds the apprehensions of the unbelieving so that the illumination of the evangel of the glory of Christ, Who is the Image of the invisible God, does not irradiate them.

In short, someone put some dirt in their eye, apart from their knowledge, and it keeps them confused (think, maybe, Plato’s allegory of the cave. Upon being freed, and seeing real light for the first time, the individual finds it difficult, and even potentially harmful to himself, to seek to free others from their chains, while they are satiated by the shadows dancing on the walls.) This eon is corrupt because its appointed subjector, the Adversary, holds fast all the kingdoms of the world, and continues to run amok. The underlying motivator for man’s irreverence and injustice? Satan (Gen. 3:1-5,) projecting his own jealousies and his own disbelief onto the Adamic subjectors. In God’s story, Satan’s doubt of God’s grace in Christ’s sacrifice is what blinds the unbeliever from recognizing who God is.

Indeed, this seeps into the entire eon. Man’s philosophy, religion, politics, economy, culture, are all sick, having been poisoned with sin by the Adversary. He’s not a devil-horned miscreant, but a very real, very powerful dillhole who seeks to abuse you with distractions until you die. These distractions are the fears brought about by the aforementioned topics, corrupting them into something far more sinister than they are when utilized properly, by the Lambkin.

I press, here, most of all, that the only one, ultimately, who wants the word aion to mean “eternity,” is the Adversary who would benefit most from it. If the passage said, “the god of this eternity,” then Satan, apparently on God’s authority, would be as eternal a subjector as God Himself. There would, effectively, be two gods, which both goes against God’s decree at Sinai, and against Paul’s affirmative foundational claim in 1 Cor. 8:6, that “for us there is one God, the Father, out of Whom all is.”

- GerudoKing