When did/does “this age” finish?
We have seen from various Scripture that “the beginning” of this age kicked in at the beginning of creation. Well, Scripture also equally delineates that the end of this age will occur at the restoration of creation, the time when Jesus returns to make all things new. When man fell, all creation experienced the awful consequences of that tragedy and fell with him. The curse upon man caused the curse to fall upon this earth. The curse upon both is equally lifted simultaneously when Jesus returns.
Paul confirms the finality of the return of Jesus, in 1 Corinthians 15:22-24, stating, “as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his Coming (parousia). Then cometh the end (or télos), when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.”
The “coming” of the Lord, described in this reading, is here carefully located at “the end.” In fact, the whole tenure of the passage is distinctly pointing to a climactic time in history when God separates righteousness and wickedness forever. It is the occasion approaching when Christ finally presents “up the kingdom to God” and will have, as He promised, “put down all rule and all authority and power.” Simultaneously, the glorification of the kingdom of God sees the destruction of the kingdom of darkness. It is the end-game for Satan and the conclusion of his evil efforts to obstruct the plan of God for mankind. Wickedness has finally and eternally been abolished.
1 Corinthians 15:22-24 tells us that “all rule and all authority and power” are finally “put down” or katargeésee or abolished at the “Coming” or parousia of the Lord, which is, as we have established, confirmed in the next sentence as “the end.” The kingdom of God is finally and eternally presented “up,” whereas the kingdom of darkness is finally and eternally “put down.” It is this all-consummating last day that ushers in the end (or completion) of all things.
From a careful study of these expressions you will see that what is referred to as “this age/time” has a defined end, whereas the “the age to come” has none. The reason for this is that the termination of “this age” brings an end to time, whereas the ushering in the “the age to come” brings in the eternal.
To inherit the new earth is actually to be qualified to populate it. Only the new creation can inherit the new creation. The new glorified incorrupt earth is not for mortals. It is not for the wicked. It is for the incorupt redeemed. It is for the glorified saints.
1 Corinthians 1:7-8 describes how the Church is “waiting for the coming (parousia) of our Lord Jesus Christ: Who shall also confirm you unto the end (or telos), that ye may be blameless in the day of our Lord Jesus Christ.”
The coming of the Lord is again associated with “the end.” The end of the age is manifestly the end! In this, we see a glorious promise that Christ shall “confirm” or establish or secure us “unto the end.” This promise was never intended to relate to, or expire at, AD70. This is a promise that relates to our earthly sojourn in this sinful world in life and time.
In Matthew 24, Jerusalem was on the cusp of experiencing utter destruction, including the removal of their temple (the center of their religious worship). Moreover, that loss would remain in place from its demolition right up until the second coming of the Lord. The disciples asked two questions in Matthew 24 as they stood in front of the still-standing temple complex.
Matthew 24:3 records:
1. “When shall these things be?”
2. “What shall be the sign of thy coming (parousia), and of the end (or sunteleías meaning completion, or consummation) of the world (aion)?”
The word telos, used in 1 Corinthians 1:7-8 and 15:24, is also found in the above passage being coupled to, and prefixed with, the popular Greek word sun (Strong’s 4862) – denoting union and togetherness. The word carries the overall meaning of the entire end.
Christ addressed both questions and both eras in chapter 24. However, because of the intermingling of His response, many Bible students suffer great confusion in identifying what aspect of the teaching relates to AD 70 and what relates to the second coming. Notwithstanding, there is much detail about the days that precede His return.
Premils and Preterists do not believe that “the end” refers to the actual end. The New Testament word from which we get our phrase “the end” is the Greek word telos which refers to the point aimed at as a limit, i.e. the conclusion of an act or state. It refers to the completion. It is the termination point of a thing.
When Scripture simply talks about “the beginning” without any other additional words or contextual reason to identify it with a specific event, then theologians universally agree it is talking about “the beginning” of time/this age/creation. Whilst all sound theologians agree on this, many are inconsistent when it comes to “the end.” The reason probably is because it cuts across a lot of end-time theology they have been taught. However, both should be treated similarly.
Unless Scripture specifically identifies “the end” with a particular event or matter like “the end of barley harvest” (Ruth 2:23) “the end of the sabbath” (Matt 28:1), “the end of the year” (2 Chron 24:23), “the end of the rod” (1 Sam 14:27), or “the end of the commandment” (1 Tim 1:5), etc, etc, then we should understand it as the end of the world (which is the end of the age).
Jesus response to His disciples in Matthew 24:6 and 13-14 is notable: “ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end (or télos) is not yet ... But he that shall endure unto the end (or télos), the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end (or télos) come.”
“The end of the age” is normally described as “the end.” Those that endure to the end are promised a glorious reward. The true child of God will persevere to the end because that is his nature. The false professor will not.
If we are to be consistent, if we are to take a word literally, plainly and straightforwardly in its context, then we should take the word “end” to mean the end. 1 Peter 4:7 predicts “the end of all things is at hand.” This is a pretty substantive, unambiguous and climactic statement. Few, if any, would argue that this was not talking about the second coming. But few stop to consider the enormity and finality of this Coming.
Jesus continues His response to the disciples’ question reference His coming in Matthew 24:35-44: “Heaven and earth shall pass away, but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming (parousia) of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming (parousia) of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left. Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.”
The removal of the current heaven and earth is here connected to the coming of the Lord. After telling us that “heaven and earth shall pass away” Jesus immediately tells us: “of that day and hour knoweth no man.” This final day that is approachingis coming unexpectedly. This fits in with the “thief in the night” scenario found elsewhere in Scripture. It would seem to confirm that the day that Christ returns is the day when the current corrupt natural order (both the creature and creation) is gloriously changed. The wicked and all corruption are destroyed when Jesus comes. The Lord here identifies the passing away of “heaven and earth” with “the coming of the Son of man.”
Christ describes this day as an unanticipated day for many – one that will find many unprepared. For those who are playing at religion they will be caught on. They will face the same punishment as the “hypocrite” when He comes: “there shall be weeping and gnashing of teeth.” The wicked are an all-inclusive group; they include every Christ-rejecter – from the religious professors to the outright profane hypocrites. They will all be caught in the destruction when they are left behind and the “heaven and earth ... pass away.”
Jesus taught in the parable of the wheat and tares (in Matthew 13:24-30), “The kingdom of heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed among the wheat, and went his way …Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.”
Verses 39-43 continues, “the harvest is the end of the world (or aion or age); and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world (or aion or age). The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father.”
Jesus locates “the harvest” of both the wicked and the righteous at “the end of the aion or age.” We see that in this age the good and the bad grow together. But the age to come is not so. It is not open to the wicked. This agrees with the statement of Christ in Luke 20:34-36 which shows that one has to be qualified to inherit the age to come and the new earth: one has to be “accounted worthy to obtain that aion or age. The reason is: it is only for believers. This passage shows that it is in this age that “the righteous shine forth as the sun in the kingdom of their Father.” This is talking about the perfect incorruptible glorified state. The wicked on the other hand are “cast … into a furnace of fire” where “there shall be wailing and gnashing of teeth.”
Here we see the final separation of the righteous and the wicked including the burning of those who practice lawlessness, and reward of those who belonged to Christ. In this context, “the end of the age” obviously refers to Christ’s glorious second coming. It cannot refer to the destruction of Jerusalem, as Preterists contend, since there was no separation of the righteous from the wicked, nor no final judgment for mankind then.
The same truth is also revealed by Christ in Matthew 13:47-50, in the parable of the net: “the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world (or aion or age): the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.”
The bringing in of the “net” here relates to the angels gathering the righteous and the wicked together for judgment. This assignment is notably not executed until the net “was full.” We can see here that the wicked and righteous are drawn in at the same time. The Christ-rejecter is judged, sentenced and eternally separated from the elect of God at “the end of the age.” The outcome for the wicked drawn in by God’s great net in this parable is horrendous as they are pictured “wailing (klauthmos) and gnashing of teeth” or as it is rendered in the parable of the talents: “weeping (klauthmos) and gnashing of teeth.” This is the time of final judgment for the rebel against God.