Romans – God’s Timeline XXVI: The Adjectival Form

 

There’s More??

Yes, there’s more. It is important, at this juncture, that we consider this ‘more,’ for it is where the bulk of arguments from lying Christendom lie.

Now that we have observed every use of the word aion in a proper translation, we may observe its adjectival form and verify its definition as “having the qualities of aion,” as most adjectival words do (especially in the New Testament Greek.)

What does it mean to have the qualities of a term? It means that we may treat the meaning of the noun as descriptive of the actual noun in the sentence. For example, the term “golden” has the qualities of “gold.” It may be applied figuratively or literally, but the actual meaning of “golden” can only be derived from its noun counterpart. Other examples can include “stone” and “stony,” “silk” and “silken,” “child” and “childlike” or “childish,” “ice” and “icy,” or “poison” and “poisonous.”

This is extremely beneficial in simple word study, and helps us apprehend the meaning of many terms in God’s text by employing this method. This takes me back to the definition by Schleusner back in article 7, that the term aionios is “the duration determined by the subject to which it is applied.” Keep in mind that it is the subject in view – life, times, tabernacles, glory, and more – that is the focus. Aionios only describes the kind of ‘life,’ ‘times,’ ‘tabernacles,’ ‘glory,’ and others in view. As with the term “eons,” there could be a reference to two eons, three eons, five eons, or however much time would be in view. We can only apprehend this by observing the context of each use, which is where this last stretch of the study comes into play. If we find anything in these following 73 adjectival uses of aion that contradict the study we have considered so far, then we may trash this study, for all its concord, as it would not be truth.

Brief Review: Times Eonian

We may begin our study of the adjectival form by re-affirming the fact that eonian cannot possibly mean eternal, as the following three uses of the term undeniably affirm for us. Let us review Rom. 16:25–

Now to Him Who is able to establish you in accord with my evangel, and the heralding of Christ Jesus in accord with the revelation of a secret hushed in times eonian, yet manifested now and through prophetic scriptures…

I cite this verse first because of the clause following “times eonian.” As we’ve considered, “times eternal” is simply irrational, and stems from a stubborn desire to “make” the text say what one wishes for it to say (most often with a view to deny the eventual salvation of all.) This verse, however, is instructive in that “times eonian” does not mean “for all the eons and further.” It refers to a specific scope, here, and could not refer to any “time” past the seventh administration in the third eon, as the “secret” Paul refers to (Rom. 5:1-8:30) is manifest now, for any to freely read.

This same principle is provided for us in 2 Tim. 1:9–

[God] saves us and calls us with a holy calling, not in accord with our acts, but in accord with His own purpose and the grace which is given to us in Christ Jesus before times eonian, yet now is being manifested through the advent of our Savior…

It could not rationally be stated that we are given grace in Christ Jesus “before times eternal,” for aforementioned reasons. Yet again, however, we read that the “times eonian” in this context is not referring to the entirety of the eons, but can only refer to any point prior to the advent of our Savior in Bethlehem!

And, once again, we find our third use of “times eonian,” in Tit. 1:2–

Paul, a slave of God, yet an apostle of Jesus Christ… in expectation of life eonian, which God, Who does not lie, promises before times eonian…

We will return to this passage when we consider the phrase “life eonian,” so I will not say much on the passage at present. But let it be known that in one case, it is undeniably impossible for the idea of “eternity” to be in view with the term. It would be quite imperfect of God to inspire the same word with two exactly opposite meanings in the same breath. The idea that He would comes off as human judgment, not an acknowledgement of divine inspiration as it is written.

Kingdom Eonian

There is one use of the noun “kingdom” contextualized by eonian, found in 2 Pet. 1:11–

Wherefore, brethren, endeavor through ideal acts to confirm your calling and choice; for, doing these things, you should under no circumstances be tripping at any time. For thus will be richly supplied to you the entrance into the eonian kingdom of our Lord and Savior Jesus Christ.

Let it be noted, once again, that eternal could not possibly be the meaning of aionios here, for this would contract the plain statement made by Paul in 1 Cor. 15:24, that Christ will give up the kingdom to His God and Father. Jesus Christ’s kingdom could only be an eonian kingdom. This was confirmed for us when we studied the noun form of the word, and found that Christ’s kingdom will last for the fourth and fifth eons – thus, eonian.

Burden of Glory

Let us now take a look at the end of chapter 4 of 2 Corinthians:

For the momentary lightness of our affliction is producing for us a transcendently transcendent eonian burden of glory, at our not noting what is being observed, but what is not being observed, for what is being observed is temporary, yet what is not being observed is eonian.

Wow, what a thought. Let’s begin by looking at the terms directly prior to the first use of ‘eonian.’ “Transcendently transcendent.” This phrase works, but the original Greek clarifies. Looky here:

“Transcendence” into “transcendent.” The into, removed from (yet noted in) the CLV, clarifies the meaning. The path to transcendence (1 Cor. 12:31) leads to, welp, being transcendent! It is defined here as an “eonian burden of glory.” The path to transcendence is a burden of glory. You must first be dragged through the mud (or the shit, if you’ve seen Shawshank,) before you can reign. Note that it’s not saying “burden, then glory.” It says burden of glory. This is similar to light through darkness, as opposed to completely separating the two forces. You are being glorified right now. Does it feel like it?

I didn’t think so. But you are, and that’s the path to transcendence.

That this is a process on the believer’s end should once again clarify that eternal could not be the meaning of aionios, since you never actually reach ‘transcendence’ if there is no end to the path in view. And, if we view aionios in relation to the ‘burden of glory,’ it would make even less sense to translate such as ‘eternal!’ Christ gives up the kingdom to His God and Father, yes?

We are the body of Christ! So we, too, would be giving up the kingdom to our God and Father! Moreover, if our state of transcendence has no end, then there would be some glory beyond this kingdom, with intimate fellowship with the Image of God at the Head of the universe. What could this glory be? Ask your nearest local church, I guess.

Pressing on, Paul makes a notable comparison between that which is observed at present, and that which is not observed at present. The main assumption on man’s end is that “two time periods could not be contrasted here, so the term could not mean ‘eonian,’ but ‘eternal.’”

This is one of those “reasoning” things man does in order to deny the evidence from the previous 25 articles, so let’s dispel such a claim. If I compare two books side by side, and say, “This first one is 200 pages, and the other is 600 pages!” I am contrasting two lengths of the same object. If I compare two people side by side and say, “The first one is a man, and the other a woman!” I am contrasting two genders, yet the same race. If I go to a track and field event and say, “The times for the 400m race and the times for the 200m race are significantly different!” I am contrasting two times for the same activity.

I truly hope that this is enough to demonstrate how fallible it is to claim that two similar objects could not be presented as antithetical to one another, given a specific context. It is even worse when you consider that the prior use could not mean ‘eternal’ at all, clarifying once again that it is entirely supposed on man’s end that aionios means ‘eternal’ in some cases (wherever their reasoning wills it to fit, it seems,) while accepting its temporal nature in other uses. Such dishonest scrutiny is not logical divine service, and can, and should, be shunned.

With the supposition by man set aside, let us consider what is being said, if we read the text with a proper translation: that what is being observed is temporary, as in, it does not have much longer to exist, while that which is not being observed in the middle of this current wicked eon is eonian. It will last for the following two eons – righteousness, and goodness, and the transcendent glory we will have obtained by the fourth eon’s inauguration.

Let us not stop here, however. The following verse also uses the term ‘eonian’–

For we are aware that, if our terrestrial tabernacle house should be demolished, we have a building of God, a house not made by hands, eonian, in the heavens.

The “for” at the beginning of the sentence shows that this is the elaboration on the previous point. Though the chapter has shifted, the thought is still comparing what we can observe with what we can’t. We can observe the terrestrial house we have. We cannot observe a house not made by hands in the heavens.

So, to clarify, Paul adds the word ‘eonian,’ to keep the thought in view. This is a place we will have for the coming eons in the heavens. The “house” is our body – per the contextual “glory” which awaits us (not only capitalizing on 1 Corinthians 15, but keeping in view with the entire theme of resurrection which this immature ecclesia seemed to struggle with.) This is affirmed in the following verses, where we read of the “habitation” with which we wait to be “dressed” in, that we are “swallowed up by life.”

Would it be right to say that these “houses” vanish at the end of the eons? May it not be coming to that! We read in 1 Cor. 15:26 that the last enemy which is being abolished is death! If death is abolished, then all you have left is life!! If these bodies “dress us with life,” as Paul says, it wouldn’t make sense for them to fall away, but for these vivified bodies to eventually be given to all (1 Cor. 15:22.)

Why use “eonian,” then? Why not say “permanently?” Because the context speaks of the transcendently transcendent burden of glory! It is only for the final two eons which this burden of glory is in view, so the house we have will be a special glory for believers in Paul’s evangel! We receive this blessing long before all others – hence Paul’s declaration, “God is the Savior of all mankind – especially of believers” (1 Tim. 4:10.)

Glory

We aren’t quite done with the “glory” theme, yet. There are two more passages which speak of “eonian” glory – one from the uncircumcision evangel by Paul, and the other from the circumcision evangel by Peter. Let’s take a look at Paul first, in 2 Tim. 2:10–

Therefore I am enduring all because of those who are chosen, that they also may be happening upon the salvation which is in Christ Jesus with glory eonian.

The verb “happening” in Greek is tungchano, “HAPPEN-UP.” Literally, this is the One above making things happen. The CLV defines the term as “occurring apart from human design or volition.” Paul is enduring all – because the Lord makes Him stand. Every single individual who is chosen has been chosen through the words written by Paul, designed by God so that they realize their salvation in Christ Jesus. Of course, this is not all to the phrase. Paul includes “with glory eonian” here, referring to the expectation of the glory of God which we have with our justification (Rom. 5:2.) This shows us that glory eonian is indeed for every believer in Christ Jesus. While some will receive differing glories for their own toil (God has this habit of contrast in His creation – 1 Cor. 3:8-15, 15:38-41, 2 Cor. 5:10, Eph. 6:5-8, Col. 3:24-25,) it is evident that every believer will receive glory, and their role in Christ will be displayed as fundamental to the complement of the One completing the all in all (Eph. 1:22-23.)

There is one other passage concerning an eonian glory, in 1 Pet. 5:10–

Now the God of all grace, Who calls you into His eonian glory in Christ, while briefly suffering, He will be adjusting, establishing, firming, founding you. To Him be glory and might for the eons of the eons. Amen!

On the circumcision side, this “glory eonian” phrase takes on its own unique meaning. While the uncircumcision blessing is undeniable rule with Christ in the coming eons, the circumcision’s blessing is to be blessed by the righteous rule of Christ in the coming eons, and in turn blessing the other nations. The faithful Israel enjoy the terrestrial glories, even as we enjoy the celestial glories.

- GerudoKing