PMW 2023-062 by Greg L. Bahnsen
GENTRY INTRODUCTORY NOTE
I am currently researching material for a new book. I will be dealing the two-age structure of redemptive history. I will be explaining its significance, not only for understanding the Olivet Discourse properly (due to Matt. 24:3), but even the whole New Testament.
I am seeing several Christians writers who are publishing materials showing that they do not understand the concept of “this age” and “the age to come” in the New Testament. This has led them to make serious errors in their theological ramblings.
In this posting, I will be presenting a snippet from Greg Bahnsen’s book Victory in Jesus (131–32). My interest is in Bahnsen’s affirmation of the two-age structure of redemptive history, which recognizes (as do most biblical scholars and Greek lexicographers) that “age” (aion) can be interchangeable with “world” (kosmos).
Bahnsen studied under Richard B. Gaffin at Westminster Seminary, where Gaffin spent much time in explicating the two-age structure found in the New Testament. And Gaffin studied under two-age advocates John Murray and Cornelius Van Til, who were students of Geerhardus Vos. Vos’ work is a goldmine of information on this essential structuring device embedded in the New Testament, as is the work of Herman Ridderbos.
House Divided: The Break-up of Dispensational Theology
By Greg Bahnsen and Ken Gentry
This book presents and defends Christian Reconstruction theology, particularly theonomic ethics and postmillennial eschatology. It does to by responding to dispensationalism’s social and exegetical theology.
For more educational materials: www. KennethGentry.com
BAHNSEN ON “THIS AGE”
“From the fact that ‘this world’ is interchangeable with ‘this age’ (e.g., 1 Cor. 1:20ff; 2:16; 3:19), we infer that the phrase ‘this age’ can also be understood as referring to an ethical or spiritual realm, rather than exclusively to a set period of time.
From the perspective of New Testament theology, the ‘age to come’ has broken in on ‘this age’; those who are saved now enjoy the presence of the future age. With the first advent of Christ, God’s ordained moment has arrived (Gal. 4:4), the kingdom has drawn near (Matt. 3:2; 4:17; 10:7; Mark 1:15; Luke 10:9, 11), the great jubilee has arrived (Luke 4:!6–21), the good news of the kingdom has come into effect (Luke 16:16; Matt. 11:2–15), the Old Testament promise has been realized (Rom. 1:2; 16:25–26), the messianic marriage supper has approached (Mark 2:18–22).
With the coming of the Spirit at Pentecost, the ‘last days’ of Joel’s prophecy have arrived, and God’s Anointed is declared to be permanently enthroned in David’s kingdom (Acts 2); this Spirit is our down payment (‘earnest’) on the future inheritance (2 Cor. 1:22; 5:5; Eph. 1:14) and the first-fruits of the resurrection order (Rom. 8:23; cf. Col. 1:18). The kingdom of God and coming age have been installed.
After a long period of anticipation, God has now spoken to us by His Son ‘at the end of these days’ (Heb. 1:2). Christ has been manifest ‘at the end of the ages’ (Heb. 9:26), ‘in the last times’ (I Pet. 1:20). Consequently, ‘the ends of the ages has arrived’ (1 Cor. 10:11). The eschatological age has already begun, which means that ‘this age’ and ‘the age to come’ are coexistent during the present era. God’s kingdom of salvation is already experienced by some, but rejected by others.
The ‘coming age’ and ‘this age’ live side-by-side for a time. The redemptive work of Christ has delivered us from the power of darkness (Col. 1:13) that is, from this present evil age (Gal. 1:4). Being ‘in Christ’ (in contrast to being ‘in the evil one,’ 1 John 5:19) means that the ‘new creation’ has dawned, making the old things new (2 Cor. 5:17; cf. 6:2). Therefore, it is now possible for men to ‘taste the power of the coming age’ (Heb. 6:5). Two orders (old creation and new creation, spiritual death and regeneration, damnation and salvation) are presently operative, and the Bible expresses this fact by teaching that ‘this age’ and ‘the coming age’ are currently contemporaneous.”
THE TWO AGES AND OLIVET (advertisement)
I am currently researching a study of the Two-Age structure of redemptive history. My starting point is based on the disciples’ questions to Jesus in Matthew 24:3. Much confusion reigns among those unacquainted with the Two-Age analysis of history, which was promoted by Jesus (Matt. 12:32; Mark 10:29-30) and by Paul (Gal. 1:4; Eph. 1:21). The Two Ages are not the old covenant and the new covenant, but world history since the fall and the consummate order following the Second Coming and the Final Judgment.
If you would like to support me in my research, I invite you to consider giving a tax-deductible contribution to my research and writing ministry: GoodBirth Ministries. Your help is much appreciated!
Therefore, it is now possible for men to ‘taste the power of the coming age’ (Heb. 6:5). Great description of the two ages in one simple sentence. Current vs coming, but yet tasting the “yet to be coming” even now.
I am writing a book on the two-age structure of redemptive history. And this is an important passage for understanding it.
Great read. Tiny error. 1Co2:16 should be 1Co2:6
Looks like the overlap of ‘this age’ in the New Testament and the ‘age to come’ was around 40 years (~30 AD to 70 AD). Where in the New Testament do we get the idea that the world (age) was about to come to its end?
When Peter told the church “the end of all things is near” he was pointing to when the first age was going to end.
John did the same thing in John 12:31 “Now is the time for judgment on THIS WORLD; now the prince of this world will be driven out.”
Paul told Christians directly, “What I mean, brothers and sisters, is that THE TIME IS SHORT. From now on those who have wives should live as if they do not; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For THIS WORLD in its present form IS PASSING AWAY.” (1 Corinthians 7:29-31)
Actually the OVERLAP of the ages involves “this age” as it is being impacted by “the age to come.” “This age” is fallen history beginning with the fall of Adam; “the age to come” is redeemed eternity that will begin at the second coming (which will occur simultaneously with the general resurrection and the final judgment). This complex of final-eschatological events (second coming, resurrection, final judgment) comes to pass under the administration of the “second Adam” or “last Adam.” Thus, the OVERLAP of the two ages covers the period from the resurrection/ascension of Christ to his second coming.
However, we must understand that it is only at the end of history (“this age”) that we will experience “the age to come” in its complete and perfect fullness, its full glory. Yet we already have a taste of the “age to come” that is impacting current history by Christ’s Spirit (in this OVERLAP of the ages). This allows us to already begin enjoying a spiritual anticipation (i.e., by means of the Holy Spirit) of the final, consummate, eternal state.
In the final state (the age to come) we will be physically resurrected; but currently (in the overlap) we are spiritually resurrected. In the final state (the age to come) we will enjoy the physical new creation; currently (in the overlap) we are experiencing the new creation spiritually. On and on we could go with numerous spiritual realities that anticipate and are pointers to consummate finalities. I am working on a book that explains the two age structure of redemptive history. Hopefully I will get it out in 2024.
When Peter says “the end of all things is near” he is saying that (since Christ’s death, burial, resurrection, ascension, and the pouring out of the Spirit at Pentecost) we are already in the last days. There is no more waiting for the completion of redemption; there is nothing that can derail it: it is accomplished. Since Jesus has come (in his incarnation in the first century) and has paid our sin debt, the last days have come, setting in motion the ultimate, final, consummate end. The complex of events are (since the first century) now here by anticipation and are leading inexorably to the final end, i.e., the final judgment. The first-century coming of Christ has inaugurated the end.
The word “end” here is TELOS in Greek. It does not necessarily speak of the final termination of something, but it can speak of the last stage of a process that leads to a goal. That last stage of history began with Christ’s resurrection and the Spirit’s outpouring. The end is near in that nothing more remains to be done redemptively — due to the finality of Christ’s work. The final stage of redemptive history is leading to the consummation.
The same is true of John 12:31. Because of Christ’s completed work at the cross and resurrection, and the outpouring of his Spirit, this fallen world is being judged in its fallenness and Satan’s grip is loosening. But the world will have a final judgment which will end temporal history.
And because of this reality (the intrusion of the eschaton) Christians must evaluate everything they do in light of the current process of the world’s passing away in these last days (which continue from the first century to the last day of history). By Paul’s stating that “the time is short,” he is stating that the time before the final judgment has been shortened or compressed; it is now closer than it was. Thus, the time men have available has been diminished; time will not go on forever. A reckoning is coming. Paul is more concerned about the compressed character of our time than its length. He wants believers to understand that Christ has changed how we should look at the time we have left. The future end is certain; everything that is necessary for it to occur has happened. Christians must take note of this and not live like unbelievers who think history will continue on and on without conclusion.
Doesn’t 1 Corinthians 10:11 tell us the culmination of the ages had come upon those in the first century? “These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come.”
And doesn’t Matthew 12:32 describe “the age to come” with a form of the Greek word “mello” = “about to be”?
and
Doesn’t Paul describe “the age to come” in Ephesians 1:21 with a form of the Greek word “mello” = “about to be”?
and
Doesn’t Hebrews 6:5 describe “the age to come” with a form of the Greek word “mello” = “about to be”?
The first century DID in fact begin the consummation of the ages. Jesus’ coming to redeem us BEGAN the last days. And “the last days” will continue until “the last day.” Check out my comments to another reader on this issue.
You really should consider why Greek scholars and translation committees throughout Christendom tend NOT to translate “mello” with “about to be” in the passages so loved by hyperpreterists. I suspect you have not studied Greek, but have read hyperpreterist literature. Be careful!
Check out this:
https://postmillennialworldview.com/2023/02/02/hyperpreterism-and-mello-in-acts/
As an FYI, these pages Gentry sites from Bahnsen’s work are pages 168–9 in the third edition (2020) of Victory in Jesus.