Romans – God’s Timeline XXV: The Purpose of the Eons – All Things New (Part 9)

  

The Day of Judgment

While I did begin the “Judgment Series” with Romans 2, it could hardly be said that we have scratched the surface of God’s future judgments of the universe. There are many judgments left to consider throughout the text, which, Lord willing, we will consider as we come upon them.

The judgment spoken of in Romans 2, however, is the same judgment spoken of at the great white throne (using the same terminology and parameters; cf. Rom. 2:7-10, Rev. 20:11-15.) Just after Satan rebels, God responds by causing fire to descend and eviscerate the national populace (Rev. 20:9.) This is the social side of the indignation. The technical side is provided by Peter, in 2 Pet. 3:7–

The heavens now, and the earth, by the same word, are stored with fire, being kept for the day of the judging and destruction of irreverent men.

The day of judging follows this fire. It will consummate in the dissolution of the second heavens and earth (see article 3 in this series.) While the third heavens and earth are fine-tuned, the immense judgment at the great white throne will finally occur.

It is at the judgment day where the greatness of God – in love, and mercy, and truth, will finally be fully appreciated by all mankind. There will be no doubt as to His just dealings. To prove this, His saints, which are His display of righteousness (Rom. 3:26,) will surround His throne, as examples of His grace. On this throne, the Son sits, and all doubt – that of the Pharisees, that of Christendom, that of the atheist, that of the wicked celestial forces, yes; all – will be permanently dispelled.

When these doubts are vanquished, the judgment will commence, and all will be judged in accord with their acts (Rom. 2:6, Rev. 20:12-13.) There will be great requital on this day, for those who endured great afflictions, such as orphanhood, destitution, homelessness, disability, and more, apart from understanding (Ps. 82:3-5.) There will, too, be requital for the self-righteous and those who remained ignorant to the facts of God. On this day, many of God’s saints will be presented to judge the world (1 Cor. 6:1-2.) Those who blatantly ignored these saints (particularly, the saints who repeatedly presented the salvation of all, the justification of the individual, and the eonian facts,) with their own personal reasonings will face the penalty for their action. These individuals, celestial, terrestrial, or otherwise, are in dire need of correction.

This is the culmination of the fourth eon. The supreme righteous act is conveyed – the just judgment of all mankind. Per Revelation’s clear statement, most who are presented at this judgment will be placed in the lake of fire (Rev. 20:15.)

A few misconceptions may briefly be dismisseds, that this event is not treated as fear-mongering, but ultimately beneficial for the guilty party. First, the individuals who are tormented in the lake of fire, as we previously discussed, are only the wild beast, Satan, and the false prophet. Only these three will be tormented in this lake; it is entirely circumstantial to claim that “others will also be tormented in this lake.”

Such a circumstantial claim becomes even more problematic when we consider the verse prior, Rev. 20:14–

This is the second death: the lake of fire.

As with many other figures in Revelation, the lake of fire is explained for us here. For everyone judged at the great white throne, the lake of fire is not a gateway to torment, but a second imposition of death.

To apprehend what God means by the second death, we may appreciate His employment of the first death. At the end of the first administration, death was imposed on Adam as a penalty incurred by sin. His death was not full of “torment.” As we considered in Rom. 1:32 and 5:12, death occurs when the body returns to the soil, and the spirit returns to the One, Elohim, Who gave it (Ecc. 12:7.)

With the grandeur of God seen at the great white throne, this second imposition of death will not have the same multiplication of lawlessness as the first, as the only remaining individuals are those who are gifted new life on the new earth. As such, the second death will be in effect during the final administration, but its blessing – keeping the unrighteous and haughty out of the mix – will be apparent and beneficial.

The Twelfth Administration

For those still living after the great white throne, life will be the default. The administration of “conscience” will have been fulfilled, the eleventh administration having complemented it. At this point, the twelfth administration completes the tale with the advent of the third heavens and earth, which, as we discussed in article 3, is mentioned in 2 Cor. 12:1-6 and Rev. 21-22.

This twelfth administration does more than “restore.” It makes all things new. Yes – an entirely new humanity will be enforced at this time, and all living folk will partake of its fruits.

By recognizing this, we may begin an acquaintance with the following depth to Paul’s argument in Romans 6, in which he speaks of a believers’ old humanity being crucified in Christ, and our new humanity being established (Rom. 6:4, 7:6, 8:6, 10.) Believers in Christ today are, in spirit, a part of this new humanity now (2 Cor. 5:16.) For us, the blessings of the new humanity are not some far off, future event, but an actual, internal reality – the fruits of which we are now able to partake (Gal. 5:22-23.)

The most notable difference between this eon and the fourth is that, in the fourth, righteousness was dispensed to some. On this new earth, righteousness will dwell among its recipients as well (Rev. 20:3-4.) With the issue of good and evil now firmly explained and expounded upon over the course of the prior 11 administrations, God may now resume His intimate fellowship with humanity, as He did in the first administration. However, this is an ineffably more intimate fellowship, as there is no longer a negative innocence. Man is new, innocent – and matured. Unlike Adam, there is a positive innocence – a righteousness in view.

This is the beginning of the administration spoken of in Ephesians 1:10. In relaying to us the secret of God’s will, Paul writes–

[God] is making known to us the secret of His will (in accord with His delight, which He purposed in [Christ,]) to have an administration of the complement of the eras, to head up all in the Christ – both that in the heavens and that on the earth…

This fifth eon, then, is the true “third act” of the story. With Judgment out of the way, the bad that has been done can be reversed. No longer will sin, or ignorance to life or righteousness, have a place on the earth. Love and esteem will truly prevail. The flesh will have failed in its efforts to glorify itself, and God can finally lavish His Son and His body with every spiritual blessing, and esteem, and honor. This will, in turn, bless the rest of creation with the same gifts.

This will be the course progression for the remainder of the final eon – the ‘eon of the eons.’ As love and glory are dispensed toward the new creation, Christ will continue to reign until any remaining enemy – sovereignty, authority, or power – is nullified. During this timeframe, the second death will remain in effect.

This administration, as Paul wrote, is the complement of every other era. In this, the blessings employed in the first (creation,) second (children,) third (government,) fourth (promise,) fifth (law,) sixth (the King,) seventh (holy spirit with power,) eighth (ruling with Christ,) ninth (in the heavens,) tenth (flesh foiled,) and eleventh (righteousness unfolded) administrations, reach their zenith here. The prosperity of Eden is brought about in exponential spades. The generational life is given its proper beauty (Eph. 3:21.) The terrible governments are foiled, and God’s kingdom is perfected in His Son’s rule. The promise to Abraham lasts a thousand generations (Ps. 105:7-10,) so we can rest assured that this administration fully complements the promise as well. The law, of course, will find its complement in Christ’s subjects. Christ in full control of the kingdom until the end of the fifth eon confirms His evangel. And, of course, the body of Christ’s home in the third heaven will be finally established, and we will rest in our permanent abode in the kingdom of the Son of His love.

“Eon,” Plural: the Conclusion of the Eons

Having considered the twelve administrations across the entirety of the administrations, and having considered the purpose of each individual eon, we may consider the conclusion of the eons, which will, in turn, help us realize why God sought to complement the eras in the form of the new creation, and thus, apprehend the purpose of the eons in full.

We may begin with Hebrews. I have previously cited Heb. 9:26 a few times, but we may now dwell on it in more detail. Once again, there is great fallibility of translating aion as “forever” or “eternal.” The AV translators knew this, so deceptively translated aion as “world” in this passage. As with the other mistranslations, this falsifies the statement made:

Nor yet is it that [Christ] may be offering Himself often, even as the chief priest is entering into the holies of holies year by year by the blood of others, since then He must often be suffering from the disruption of the world, yet now, once, at the conclusion of the eons, for the repudiation of sin through His sacrifice, is He manifest.

We know that Christ was not manifested at the “end of the world,” nor was His sacrifice taking place at that time, nor has seen been “UN-PLACED” yet. Yet the KJV translators wrote, “But now, once, in the end of the world hath he appeared to put away sin by the sacrifice of himself.” If there were ever a more deceptive and confusing translation, it’s…

Well, it’s certainly not this one. This one’s just too silly to take seriously. The idea that the effects of Christ’s sacrifice are only apparent at the end of the world (by Christendom’s confusion, that “end” being the final seven years of Revelation, meaning God’s story essentially ends in anger,) is truly too silly to take with more than a grain of salt.

At the conclusion of the eons, however, sin will very much finally be repudiated, that is, displaced from creation. Note the difference in scope between the “conclusion of the eon,” as in Matt. 13, which must only relate to the end of this eon, and the plural “conclusion of the eons,” which would refer to the end of these eons. Further, note that this is separate from the “consummation of the eons,” as this would refer to the consummation, or climax, of each individual eon.

Note that this is distinct from the previously considered 1 Corinthians 10:11, in which Paul said that “consummations of the eons have attained to us.” The more we have studied the purpose of the eons, the more weight Paul’s word here has had. To quote Ace Theo in his morning letter on his 8/8/25, titled “The Doctrine of the Eons vs. the ‘Christian’ Doctrine of Eternal Hell”–

“In both verses [1 Cor. 10:11 and Heb. 9:26,] the Greek word aion is plural. And yet, in both verses, the (plural) aionon, or EONS are said to come to an end somehow! Note: in 1^st Corinthians 10, the word ‘consummation’ is plural. Thus: consummations! In other words, the EONS come to an end individually. In Hebrews 9, the word ‘conclusion’ is singular, yet the EONS (plural) are said to end… thus the EONS end collectively as well as individually.”

This sheds great light on what happens when the millennial eon and the new creation eon are consummated. Then will come to pass Paul’s grand teaching of the order of vivification, as well as the consummation of all, in 1 Cor. 15:22-28–

For even as, in Adam, all are dying, thus also, in Christ, shall all be vivified.

*Note that this phrase uses the same “even as/thus also” dichotomy as demonstrated in Rom. 5:18-19. If the first half is true, that is, that all mankind is dying in direct relation to Adam, then the second half is just as true, that is, that all mankind will be given life beyond the reach of death in direct relation to Christ. Thankfully, all are, indeed, in direct relation to Christ, due to His place at the Head of creation (Col. 1:15-17.)

*Note also, that you may consider a longer breakdown of this passage in my study on vivification in Romans 8. Just click here, as the study there will be supposed here.

Yet each in his own class:

1.    the Firstfruit, Christ,

2.    thereupon those who are Christ’s in His presence,

3.    thereafter the consummation…

*Note here that there are three waves of vivification. The first two are understood as the head of Christ and the body of Christ. Christ has already been vivified, stepping out of the tomb. When all who believe Paul’s evangel of their justification through Christ’s faith, they too will be vivified toward the end of this current eon. The “remainder,” those who are to be justified, vivified, and reconciled, the “unbelievers” who must first face Judgment Day, will be saved at the consummation. We must read on to see which consummation is in view:

The consummation, whenever [Christ] may be giving up the kingdom to His God and Father, whenever He should be nullifying every sovereignty, and every authority and power. For He must be reigning until He should be placing all His enemies under His feet.

With everything we have considered in relation to the eons so far, this passage is likely unlocked in the heart of the believer. If we were to assume that every passage thus far spoke of some “eternal” quality, then this explicitly time-related passage which speaks of the end of Christ’s reign would be impossible to grasp, for this passage would directly contradict Luke 1:33.

On that note, like I said before, the superhuman accuracy of Holy Writ is marvelously displayed here, for, when “for the eons” is translated properly, both Luke 1:33 and 1 Cor. 15:24 are in perfect harmony. There is, indeed, no consummation to the kingdom – it merely passes from One to Another. Creation (of which Christ is a part) will no longer seek to remain “sovereign,” or “authoritative,” but will have conceded all of this, finding its glorious place subject to the Father. The kingdom will be in subjection to the Subjector, so it will become endless.

But what of those who face death on Judgment Day, at the end of the fourth eon? This question is often argued to oppose a wealth of the information unveiled throughout this study thus far. Yet, by apprehending God’s eonian schedule, the fault of the question becomes greatly apparent. The second death is imposed as a penalty (Rev. 20:14-15,) with a view to correct the creature in according with Paul’s evangel (Rom. 2:16.) This clarifies that the ultimate destination of the individual aligns with Paul’s stated conclusions concerning their life. If their life ends in eternal punishment, then, once again, Paul’s conclusion in Rom. 5:18-19 is false.

It must be understood, then, that the great white throne judgment is a temporary affair, not a permanent affair. As we know, Death is at odds with life, and Sin reigns in Death (Rom. 5:21.) This makes death a major and pertinent enemy – which will be at Christ’s feet, per 1 Cor. 15:25. And, as if that was not clear, Paul continues:

The last enemy is being abolished: death. For He subjects all under His feet.

Now, whenever [Christ] may be saying that ‘All is subject,’ it is evident that it is outside of Him Who subjects all to Him.

Now, whenever all may be subjected to Him, then the Son Himself also shall be subjected to Him Who subjects all to Him, that God may be All in all.

This, ladies and gentlemen, is the definite goal of the universe. This is the grand declaration of the purpose of the eons. After every enemy (even death) has been abolished, He will become All in all (I Cor. 15:28). This reveals that, while God’s present allotment is to dwell in the Christ (Eph. 1:18-23,) the purpose of His dwelling in the Christ is to reveal the riches of His character to the universe (Eph. 2:7,) thus reconciling all of the universe to Himself (Eph. 1:9-11, Col. 1:19-20.)

God knew the end from the beginning (Is. 46:10.) He knew, from the very start, that the goal of His universe was to create a living temple, titled “creation,” to dwell in. The purpose of this creation answers to the conflict brought about by the disruption of the first world. Why should Christ rule? Because He – and only He – can necessarily subject the greatest of foes, unlike all others. He can do this apart from sinning. He can do this in love. His goal does not abandon those whom He died for (John 12:32,) but ultimately justifies them (Rom. 5:18-19,) conciliates Himself to them through His sacrifice (2 Cor. 5:18-21,) vivifies all in careful order (1 Cor. 15:22-28, 1 Tim. 6:13,) heads up all in Himself (Eph. 1:10,) reconciling all to Him (Col. 1:19-20,) so that all inevitably glorify Christ’s God and Father (Phil. 2:9-11,) having been saved (Luke 3:6-7, 1 Tim. 2:4, 4:10) through faith (Rom. 3:22.)

The doctrine of vivification, then, does not exclude judgment, but contextualizes it. The second death will cause the individual to miss out on the complement of the eras. Is this not satisfactory? The notion that a temporary antagonism at present leads to an eternal backlash from God is not justice, nor could it be qualified as love. It is, in all ways, a bastardization of the Word, and all that He has suffered for.

After the second death is nullified, life remains. God’s claim, that He will be All in all, becomes reality, then. With none left to oppose Him, and all to adore Him, God’s kingdom is completed, and a blissful, permanent peace with Him can thus commence.

The purpose of creation is now clear, and the future adoration of the One Who created them is definitely demonstrated. The disposition of creation at the consummation of the story will not be one of woeful misery, but of delight and desire. As Paul explains in Phil. 2:10-11–

…in the name of Jesus every knee should be bowing – celestial and terrestrial and subterranean, and every tongue should be acclaiming that Jesus Christ is Lord, for the glory of God, the Father.

In summary, we are told in the letter to the Hebrews (1:2), that God made the eons through His Son (cf. 1 Cor. 8:6.) This purpose presents a surprising parallel to that concerning the material creation. As all was created in Christ and then through Him called into an outer, visible existence, so God, first of all, made the eons in Him and then called for these planned time periods through Him.

So, for now, though God is “All in Christ,” this is the great Antitype of which the priesthood was typed after. Christ is not merely the Superior, but the Mediator of God and of man (1 Tim. 2:5.) He has seen the creation of all from the perspective of God. He has seen the misery of all from the perspective of man because of sin. His sacrifice mediates these two parties to perfection, enabling the abolition of death, through the repudiation of sin itself mentioned in Heb. 9:26. To quote Adlai Loudy, in “God’s Eonian Purpose,” p. 383–

“God will have it all; He has written it all; and He meant to write all, and not a weaker word. Nay, and those who have faith to take Him at His word will have it God All in all.

What a marvelous outcome of God's purpose! What a Christ we have, Who can accomplish such a complete reconciliation! All creatures reconciled to the great God of love, in the kingdom of the Father, to which there is no consummation. This is the Goal of the Universe!”

- GerudoKing