The [soon coming] Great Tribulation (II)

 

Dispensationalism is an evangelical, futurist, Biblical interpretation that understands God to have related to human beings in different ways under different Biblical covenants in a series of "dispensations," or periods in history, these periods are called age –times; and these ages or age-times were all prepared and arranged by God; there is a constant distinction in the New Testament between "this age", and the "coming age"

 

Matt. 12:32. And whosoever speaketh a word 14against 8the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall 2not be forgiven him, neither2in this world, 5neither in the world to come.

       

The Holy Ghost = the Spirit, the Holy Spirit [emphatic] (en pneumati), denoting the Holy Spirit Himself as being the one Who fills with other gifts than "wine".

World = age, age-time, or dispensation. Greek aion. = an age, or age-time, the duration of which is indefinite, and may be limited or extended as the contest of each occurrence may demand. The root meaning of aion is expressed by the Hebrew 'olam (see Ap. 151. I. A and II. A http://levendwater.org/companion/index_companion.html ) which denotes indefinite unknown or concealed duration; just as we speak of the "patriarchal age",  or "the golden age", &c.  Hence, it has come to denote any given period of time, characterized by a special form of Divine administration or dispensation. It must refer to one age-time in contradistinction to another, called “the coming age”.

 

Heb. 1:2. Hath in these last days spoken unto us by His son, Whom He hath appointed heir of all things, by Whom also He made the worlds.

In these last days = at the end of these days. I.e. at the period closed by the ministry of John.

Son. Greek huios. = a son, or male, having reference to origin and nature, including that of relationship to the father. No article, but its absence only “more emphatically and definitely expresses the exclusive character of His Sonship.”

 

Hebrews 5:8 Though He were a Son, yet learned obedience by the things which He suffered.

 

Obedience Romans 5:9 Much more then, being now justified by His blood, we shall be saved from wrath through Him.

 

Hebrews 11:3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.[big bang]

Worlds = ages.

Framed = prepared Greek katartizo = to arrange or set in order, adjust, &c.  It occurs thirteen times, and is rendered  "mend" (Matt. 4:21.  Mark 1:19); "prepare" (Heb. 10:5); "frame" (Heb. 11:3); "restore" (Gal. 6:1); "make perfect" (Heb. 13:21.  1Pet. 5:10.  All the texts read ("will perfect"); "perfected" (Matt. 21:16.  1Thess. 3:10); "fit" (Rom. 9:22).  Passive "be perfect" (Luke 6:40.  2Cor. 13:11); "be perfectly joined together" (1Cor. 1:10).

        Word. Greek rhēma Mark 9:32 But they understood not that saying, and were afraid to ask him.

Appear. Greek phainō. The reference is not to creation, but to the ordering  by God of the dispensations, each of which succeeded but did not spring from its predecessor as a plant does from its seed. By translating aiōnas as “worlds” here; katērtisthai  as “framed”, instead of “prepared”; and gegonenai as “made”, instead as “came into being”, or “came to pass”, the meaning of this important statement is lost.

 

Ephesians. 1:21 Far above all principality, and power, and might, and dominion, and every name that is named, 16not only 1in this world, but also in that which is to come.

Ap. 151. I. A In the Old Testament there are several words and expressions thus translated, the principal of which is Olam.  This word is derived from 'alam (to hide), and means the hidden time or age, like aion (see below II. A), by which the word, or its Adjective aionios, it is generally rendered in the Septuagint. In Ezra 4 and Dan. 2-7, They answered the second time, and said, Let the king tell his dream to the servants, and we will declare the interpretation.

the Chaldee form 'alam is used.  There are 448 passages where the word occurs.

And II. A It is used in the plural 11 times, and translated :-- "for ever" in 1Kings 8:13.  2 Chron. 6:2.  Ps. 61:4; 77:7. "everlasting" in Ps. 145:13 (see marg.).  Isa. 26:4. (see marg.); 45:17.  Dan. 9:24. "of ancient times or old times" in Ps. 77:5.  Ecc. 1:10. "of old" in Isa. 51:9.

See:-

Mark 13, Matthew 24, Luke 21

Daniel 7

Revelation 13

 

Matthew 24:29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

 

Revelation 6:12-13

12. And I beheld when He had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood;

13. And the stars of heaven fell unto the 4earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind.

 

In the plural, we have the Heb. 'olamim and Greek. 'aiones used of ages, or of a succession of age-times, and of an abiding age to age.  From this comes the adjective aionios (Ap. 151. II. B), used of an unrestricted duration, as distinct from a particular or limited age-time.  These age-times must be distinct or they could not be added to, or multiplied, as in the expression aions of aions.

 

"This age" is characterized by such passages as

Wheat and Tares parable. Matthew 13:24 -37- 43
24.
Another parable put he forth unto them, saying, “The kingdom of heaven is likened unto a man which sowed good seed in his field:
25. But while men slept, his enemy came and sowed tares among the wheat, and went his way.
26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seeds in thy field? from whence then hath it tares?
28. He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
29.
But he said, Nay, lest while ye gather up the tares, ye root up also the wheat with them.
30. 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.
Translation.

36. Then Jesus sent the 24multitude away, and went 2into the house: and His disciples came unto Him, saying, “Declare unto us the parable of the 25tares of the field.”

37. He answered and said unto them, He that soweth the good seed is the Son of man;
38. The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
39. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
40. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
41. 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;
42. And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
43. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

 

Mark 4:19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, 7choke the 14word, and it becometh unfruitful.

Cares = anxieties.

world = age.

of = concerning.

 

Mark 10:30 But he shall receive an hundredfold now 10in this time, houses, and brethren, and sisters, and mothers, and 24children, and lands, with persecutions; and 10in the world to come 17eternal life.

time = season.

houses, &c. These details are  a Divine supplement here.

with = in association. 

with persecutions. Note this Divine supplement here.

the world to come. =  the coming age (Greek aion). See above. Compare this fallen world and all its woes; with the sweetness of the eternal life to come.

 

Rom. 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Conformed. Greek  suschĕmatizō. I Peter1:14 As obedient children, do not conform to the evil desires you had when you lived in ignorance. 15 But just as he who called you is holy, so be holy in all you do;

Cp I Corinthians 4:6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

transformed. Greek metamorphoomai. Matthew 17:2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

renewing. Greek anakainōsis. Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Cp Hebrews 6:6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Perfect. Greek teleios. that which has reached its end. From telos, end.  Lat. finis, nothing beyond; hence perfect, in the sense of initiated.  See 1 Cor. 2:6.  Phil. 3:15.

Will. Greek thelĕma. to make a full end, consummate.

 

1Corinthians. 2:8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

Knew. ginōskō = to know (by experience, or effort); to acquire knowledge, become acquainted with; hence, to come or get to know, learn, perceive.  See John 1:48.  1John 5:20.  Eph.5:5.

the Lord. = Used by Christ of Himself. With the Article (ho Kurios).

of glory. Cp Acts 7:2. Eph 1:17. Col 1:27. Heb 1:13. James 2:1.

 

2 Corinthians. 4:4. In whom the god of this world [Satan] hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, Who is the image of God, should shine unto them.

World = Greek aion. = an age, or age-time, the duration of which is indefinite, and may be limited or extended as the contest of each occurrence may demand. The root meaning of aion is expressed by the Heb 'olam (see Ap. 151. I. A and II. A) which denotes indefinite unknown or concealed duration; just as we speak of the "patriarchal age",  or "the golden age", &c.  Hence, it has come to denote any given period of time, characterized by a special form of Divine administration or dispensation. Cp John 12:31; 14:30; 16:11; where, however, world is kosmos = the world as created, ordered, and arranged.  Hence it is used in the LXX for the Heb. word rendered "ornament".  See Ex. 33:5, 6.  Isa. 49:18.  Jer. 4:30.  Ezek. 7:20, &c.  It denotes the opposite of what man has called "chaos", which God never created.  See notes on Isa. 45:18 and Gen. 1:2:  for the Heb. bara' means not only to create, but that what was created was beautiful.  The root, meaning to carve, plane, polish, implies both order and beauty. 

Cp. Ap. 146. "THE FOUNDATION OF THE WORLD."

To arrive at the true meaning of this expression, we must note there are two words translated "foundation" in the New Testament:

 

(1) themelios,

 

(2) katabole.

 

The Noun, themelios, occurs in Luke 6:48, 49; 14:29.  Acts 16:26.  Rom. 15:20.  1Cor. 3:10, 11, 12.  Eph. 2:20.  1Tim. 6:19.  2Tim. 2:19.  Heb. 6:1; 11:10.  Rev. 21:14, 19.  It is never used of the world (kosmos) or the earth (ge).  The corresponding Verb (themelioō) occurs in Matt. 7:25.  Luke 6:48.  Eph. 3:17.  Col. 1:23.  Heb. 1:10 and 1Pet. 5:10.  The verb is only once used of the earth (ge).  Heb. 1:10. A comparison of all these passages will show that these are proper and regular terms for the English words "to found", and "foundation".

 

The Noun, katabole, occurs in Matt. 13:35; 25:34.  Luke 11:50.  John 17:24.  Eph. 1:4.  Heb. 4:3; 9:26; 11:11.  1Pet. 1:20.  Rev. 13:8; 17:8; and the corresponding Verb (kataballō) occurs in 2Cor. 4:9.  Heb. 6:1; and Rev. 12:10. A comparison of all these passages (especially 2Cor. 4:9, and Rev. 12:10) will show that kataballō and katabole are not the proper terms for founding and foundation, but the correct meaning is casting down, or overthrow.

 

Consistency, therefore, calls for the same translation in Heb. 6:1, where, instead of "not laying again", the rendering should be "not casting down".  That is to say, the foundation already laid, of repentance, &c., was not to be cast down or overthrown, but was to be left -- and progress made unto the perfection. Accordingly, the Noun katabole, derived from, and cognate with the Verb, ought to be translated "disruption", or "ruin".

 

The remarkable thing is that in all occurrences (except Heb. 11:11) the word is connected with "the world" (Gr. kosmos. Ap. 129. 1), and therefore the expression should be rendered "the disruption (or ruin) of the world", clearly referring to the condition indicated in Gen. 1:2, and described in 2Pet. 3:5, 6.  For the earth was not created tohu (Isa. 45:18), but became so, as stated in the Hebrew of Gen 1:2 and confirmed by 2Pet. 3:6, where "the world that then was by the word of God" (Gen. 1:1), perished, and "the heavens and the earth which are now, by the same word "were created (Gen. 2:4), and are "kept in store, reserved unto fire against the day of judgment" (2Pet. 3:7) which shall usher in the "new heavens and the new earth" of 2Pet. 3:13.

 

"The disruption of the world" is an event forming a great dividing line in the dispensations of the ages.  In Gen. 1:1 we have the founding of the world (Heb. 1:10 = themeliou), but in Gen. 1:2 we have its overthrow.

 

This is confirmed by a further remarkable fact, that the phrase, which occurs ten times, is associated with the Preposition apo = from (Ap. 104. iv) seven times, and with pros = before (Ap. 104. xiv) three times.  The former refers to the kingdom and is connected with the "counsels" of God; the latter refers to the Mystery (or Secret.  See Ap. 192) and is connected with the "purpose" of God (See John 17:24.  Eph. 1:4.  1Pet. 1:20).

 

Ample New Testament testimony is thus given to the profoundly significant fact recorded in Gen. 1:2, that "the earth became tohu and bohu (i.e. waste and desolate); and darkness was on the face of the deep", before the creation of "the heavens and the earth which are now" (2Pet. 3:7).

 

minds. = Greek noĕma. 2 Corinthians 2:11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.

Satan, &c. We should be overreached. (Greek pleonektĕo. Here 7:2; 12:17—18; 1 Thess 4:6). by (Greek hupo, as in verse 6).

ignorant. agnoĕo. Cp 1:8. Fig Tapeinosis. Ap 6.

Devices = thoughts. Greek noĕma. Elsewhere 3:14; 4:4; 10:5; 11:3. Phil 4:7. See 11:3.  Eph 6:11. Rev 2:24.

 

Galatians. 1:4. Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of 1God and our Father.

 

Ephesians. 2:2 (translate. "course"). Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, [satan] the spirit which now worketh in the children of disobedience.

The course (aion) of this world. = the age of this world.

prince = ruler, i.e. Satan. Cp 2 Corinthians 4:4 above. Greek archōn. In this epistle Paul uses the very terminology of the Gnostic teaching that the universe was ruled by AEONS, emanations of Diety. The  archōn here being the one who had dominion over the air, and the whole body of AEONS  forming the plērōma (fulness)  of the spiritual world, in contrast with the emptiness (kenōna) or unsubstantial character of the material world (kosmos).

Power. Ap 172.5 exousia = authority. or, delegated power; the liberty and right to put forth power.  See, e.g. John 1:12.

spirit. Ap 101.II 12. DEMONS or evil spirit beings, as in Mark 7:25, 26.  Luke 10:17, 20, &c.

worketh = is working.  See 1:11 In whom we have obtained an inheritance, being predestinated according to the purpose of Him Who worketh all things after the counsel of His own will:

children of disobedience = Hebraism: not disobedient children, but sons (Ap 108. iii) of Satan in a special manner, being those in whom he works, and on whom the wrath of God comes Ephesians 5:6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. .

disobedience = the disobedience. Romans 11:30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

in times past = at one time (pote: To push, thrust. · To poke (with a stick etc.).

have not believed = disobeyed. Romans 2:8

obtained mercy = Literally were pitied.

unbelief = disobedience. Also Romans 11:32  For 1God hath concluded them all in 30unbelief, 11that He might have mercy upon them all. See above Ephesians 2:2. Ephesian 5:6.

 

Colossians 3:6.  For which things sake the wrath of God cometh on the children of disobedience.

 

Hebrews 4: 6, 2, 11.

06. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered 2-not in because of unbelief.

02. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

11. Let us labour therefore to enter into that rest, lest any 1man fall after the same example of unbelief.

 

 

2 Timothy 4:10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. 

Demas. Colossians 4:14 Luke, the beloved physician, and Demas, greet you. Philemon 1:24 Marcus, Aristarchus, Demas, Lucas, my fellow labourers.

this world, &c. = the world that is now.

Crescens. He is not mentioned elsewhere, and perhaps had gone to Galatia at his own instance and with the apostle’s consent. The same may be said of Titus. There is no condemnation of them, as of Demas, but they are not said to have been sent, as Tychicus was.

 

Titus. 2:12. Teaching us 4that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.

Teaching = “chasten,”  “chastise”.

Denying = deny.

Ungodliness. Ap 128. IV. asebeia = impiety, absence of "the fear of God" {reverence], having no reverence for sacred things; irreligious.  Septuagint. for pasha'.  Ap. 44. ix. pash'a, = revolt, rebellion.  Sin against lawful authority.  Often rendered transgression (Ps. 51:13.  Prov. 28:21.  Isa. 43:27).  In Proverbs. 10:12 the action of love or mercy shown stands in strong contrast to this character of the sin.

worldly. Greek kosmikos.

Hebrews 9:1. Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

Cp Ap 129.1. kosmos = the world as created, ordered, and arranged.  Hence, it is used in the LXX for the Heb. word rendered "ornament".  See Ex. 33:5, 6.  Isa. 49:18.  Jer. 4:30.  Ezek. 7:20, &c.  It denotes the opposite of what man has called "chaos", which God never created.  See notes on Isa. 45:18 and Gen. 1:2:  for the Heb. bara' means not only to create, but that what was created was beautiful.  The root, meaning to carve, plane, polish, implies both order and beauty.  Cp. Ap. 146.

Lusts. see Ephesians 2:3.Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

 

righteously. See Ap 191 "JUST", "JUSTIFY", ETC.

dikaios = just, righteous. From dike, right (see Ap. 177. 4).  Occ. eighty times; forty transl. "righteous"; thirty-three "just"; five times "right"; and thrice "meet".  In two places (Rom. 3:8.  Heb. 2:2) "just" is the rendering of endikos.  No other word in N.T. for "just", or "righteous".

dikaioo is to set forth as righteous, to justify.  Occ. forty times, of which fifteen are in Romans.  Always rendered "justify", except Rom. 6:7 ("freed"), and Rev. 22:11 ("be righteous").  The participle is transl. "justifier" in Rom. 3:26.

dikaiosune = righteousness.  Occ. ninety-two times, of which thirty-six are in Romans.  Always transl. "righteousness".  Other words to which the same transl. is given are dikaioma (see below), and euthutes, which latter occ. only in Heb. 1:8.

dikaioma is a righteous ordinance, a decree (of acquittal).  See Ap. 177. 4.  Rendered "righteousness" in Rom. 2:26; 5:18; 8:4.  Rev. 19:8; and "ordinance" in Luke 1:6.  Heb 9:1, 10 :  "judgment", Rom. 1:32. Rev. 15:4 :  "justification", Rom. 5:16.

dikaiosis = justification.  Occ. only in Rom. 4:25; 5:18.  The only other word rendered "justification" is dikaioma (see 4), in Rom. 5:16.

godly. Ap 137. 5. eusebeo = to be pious or devout towards any one; to act with reverence, respect, and honour.

this present = literally means this now world.

 

The "coming age" is characterized in such passages as:-

Matthew. 13: 39, 40, 49

39. The enemy that sowed them is the devil; the harvest is the end of the 22world; and the 30reapers are the angels.

the end of the world = the end of the age, age-time, or dispensation. The expression occurs six times (here verses 40, 49; 24:3; 28:20. Heb 9:26). always in this sense.

 

App 129. II; aion = an age, or age-time, the duration of which is indefinite, and may be limited or extended as the contest of each occurrence may demand. The root meaning of aion is expressed by the Heb 'olam (see Ap. 151. I. A and II. A) which denotes indefinite unknown or concealed duration; just as we speak of the "patriarchal age",  or "the golden age", &c.  Hence, it has come to denote any given period of time, characterized by a special form of Divine administration or dispensation.

 

In the plural we have the Heb. 'olamim and Gr. 'aiones used of ages, or of a succession of age-times, and of an abiding age to age.  From this comes the adjective aionios (Ap. 151. II. B), used of an unrestricted duration, as distinct from a particular or limited age-time.  These age-times must be distinct or they could not be added to, or multiplied, as in the expression aions of aions. These ages or age-times were all prepared and arranged by God (see Heb. 1:2; 11:3); and there is a constant distinction in the New Testament between "this age", and the "coming age" (see Matt. 12:32.  Heb. 1:2.  Eph. 1:21).

 

"This age" is characterized by such passages as Matt. 13:24-30, 36-43.  Mark 4:19; 10:30.  Rom. 12:2. 1Cor. 2:8.  2Cor. 4:4.  Gal. 1:4.  Eph. 2:2 (transl. "course").  2Tim 4:10.  Tit. 2:12. The "coming age" is characterized in such passages as Matt. 13:39, 40, 49; 24:3; 28:20.  Mark 10:30.  Luke 18:30; 20:35.  1Cor. 15:23.  Tit. 2:13. The conjunction of these ages is spoken of as the sunteleia, marking the end of one age and the beginning of another.

 

Other indefinite durations are mentioned, but they always refer to some unknown and prolonged continuance of the end of which cannot be seen; such as the end of life (Ex. 21:6).  Hence the Hebrew Priesthood was so characterized because its end could not be foreseen (see Ex. 40:15.  1Sam. 1:22.  Heb. 7:12).  It is used in the same way in other connections (see Matt. 21:19.  John 8:35).  For further information see Ap. 151. II. A.

 

See App 151. http://levendwater.org/companion/append151.html

 

40. As therefore the 25tares are 28gathered and burned 3in the fire; so shall it be in 39the end of this 22world.

This world = this [present age-time. Cp Matt 13: 22. & 39.

 

49 So shall it be at the 39end of the 22world: the angels shall come forth, and sever the wicked from among the just.

come forth = go out. The Lord was speaking on earth.

sever = separate.

wicked = evil ones. Greek Plural of ponĕros. Ap 128. IV. I asebeia = impiety, absence of "the fear of God", {reverence} having no reverence for sacred things; irreligious.  Sept. for pasha'.  Ap. 44. ix. See above.

from among. Greek ek. Ap 104. vii ek governs only one case (the Genitive), and denotes motion from the interior.  See under apo  (No. iv, above, and diagram there).  It is used of time, place, and origin.  It means out from as distinguished from apo (No. iv, above), which means off, or away from.  Ek marks the more immediate origin, while apo marks the more remote origin; of expressing the intermediate  meanings.

just = righteous one.

 

Matthew 24:3 And as He sat upon the mount of Olives,

the disciples came unto Him privately, saying, “Tell us

when shall these things be

and what shall be the sign of Thy coming,                            

and of the end of the world?”

 

DISCIPLES COME TO ASK (Division).

E   G1   --3-- . First Question: WHEN shall these things  (verse 2) be?

      G2  --3--.  Second Question: WHAT the sign of Thy Parousia?

      G3  --3.     Third  Question: WHAT {the sign} of the consummation of the age. [Consummation = 1. The act of consummating; a fulfilment. 2. An ultimate goal or end].

coming = presence. Greek parousia. This is the first of  twenty-four occurrences of this important word. (Matt 24: 3, 27, 37, 39. 1 Cor 15:23; 16:17. 2 Cor 7:6—7;  10:10. Phil 1:26; 2:12. 1 Thess 2:19; 3:13, 4:15;5:23. 2 Thess 2:1, 8, 9. James 5:7—8. 2 Pet 1:16; 3:4, 12. 1 John 2 :28).

The Papyri show that “from the Ptolemaic period down to the second century A.D. God’s Word is traced in the East (Egypt) as a technical expression. for the arrival of the visit of the king or the emperor”, also of other persons in authority, or of troops.

(See Deissmann’s Light, &c., pages 372—8, 441—5). http://en.wikipedia.org/wiki/Gustav_Adolf_Deissmann

It is not therefore A N.T. word, as some have supposed.

the end of the world. Ap 129. 2.

the end = the sunteleia.  

Sunteleia = meeting together of all that marks  the consummation of the age; not telos which = the actual end, verse 6, 13—14.

 

Matthew 24: 6, 13—14.

06. And 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 is not yet.

the end. Greek telos. This is not the same word as in verse 3, because this marks the beginning, not the end. The “many Christs” would be the very first sign.

See note on  1 John 2:18. = Antichrist Cp:-

John 5:43. I am come 3in 17My Father's name, and ye receive Me 10not: if another shall 3come in his own name, him ye will receive.

 

2 Thessalonians 2:3—9.

3. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition,

Let no man = not. Ap105.II. me = no, not; expressing conditional negation, depending on feeling, or on some idea, conception, or hypothesis.

Hence, ou is objective.

              me is subjective.

 

              ou denies a matter of fact.

              me denies a matter of feeling.

 

              ou denies absolutely.

              me denies conditionally.

 

              ou negatives and affirmation.

              me negatives a supposition, and prohibits or forbids.

 

              ou is generally used with the Indicative Mood.

              me with the other moods of the verb.

He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

 

For the difference, see John 3:18:  "He that believeth on Him is not (ou) condemned:  but he that believeth not (me, supposing such a case) is condemned already, (because he hath not (me) believed (according to the supposition made). in the name of the only begotten Son of God. 

See also Matt. 22:29:  Jesus answered and said unto them, “Ye do err, not knowing the scriptures, nor the power of God”. Had the negative here been "ou" it would imply the fact that they did not know, because of not possessing them.  But it is "me", implying the feeling; they did not wish to know. The same distinctions apply to all the compounds of ou and me respectively.

anyone. tis = someone, a certain one.

Deceive. Greek exapataō. Romans 7:11 For 5sin taking 8occasion by the commandment, deceived me, and 4by it slew me.

by any means. Literally according to Ap 104.X. 2 no (Greek medĕeis ) way. A double negative for emphasis. With the Accusative, it denotes horizontal motion, along which the action proceeds (e.g. Luke 8:30; 10:33.  Acts 5:15;  8:26.  Phil. 3:14).  Sometimes it includes the purpose or intention (e.g. 2Tim. 1:1;  4:3.  Tit. 1:1).  In this connection eis (No. vi, above.  2Tim. 4:14) marks the more immediate purpose, pros (No. xv. 3.  Eph. 4:12.  Philem. 5) the ultimate purpose, and kata (No. xv. 2) the destination of the motion (e.g. Matt. 27:15.  Heb. 3:8) and the accordance, conformity or proportion of the two things which such motion thus connects (e.g. Matt. 16:27; 23:3; 25:15.  Luke 2:22).

for = because.

except = if. Ap 118. I. b. Followed by the Subjunctive Mood, it expresses a hypothetical but possible condition, contingent on circumstances which the future will show (John 7:17).

falling away = apostasy. Greek apostasia. Acts 21:21.

man Ap 123.1 anthropos = an individual of the Genus Homo; a human being as distinct from animals.  See Ap. 98. XVI, for "the Son of man".

sin hamartia = a failing to hit the mark; aberration from prescribed law (connected with and resulting from the above).  In N.T. always in a moral sense = a sin, whether by omission or commission, in thought, word, or deed.  Also used in connection with the sin-offering (Heb. 10:6, 8, 18; 13:11, as in Ps. 40:6, cp. Lev. 5:8).

be revealed Ap 106. I. ix. apokalupto = to unveil so as to be visible to the eye.

son Ap 108.iii. hutos = a son, or male, having reference to origin and nature, including that of relationship to the father.

perdition. See John 17:12. While I was with them in the 5world, I kept them 10in Thy name: those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

And Rev 17: 8, 11

08. The beast that thou 3sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the 2earth shall 6wonder, whose named were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

was, &c. Implying a time between chapters 12 & 13.

ou (before a vowel ouk ; before an aspirated vowel ouch) = no, not; expressing full and direct   negation, independently and absolutely; not depending on any condition expressed or implied. (a) ouchi, a strengthened form, often used in questions.

shall = is about to.

perdition .John 17:12And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.

The ten permanent members of the E.U.

power. exousia = authority. or, delegated power; the liberty and right to put forth power.  See, e.g. John 1:12. But as many as received him, to them gave He power to become the sons of God, even to them that believe on his name:

One hour. i.e. at one and the same hour. Confusion results from substituting “kingdoms” for “kings” in the connection. The Holy Spirit says kings; who and what they are will be known at the time of their association with the beast.

11. And the beast that 8was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.

This being is described as an eighth head, not king. [pope]

 

4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the Temple God, shewing himself that he is God.

opposeth. Greek antikeimei. Generally translated be an adversary to.

exalteth himself. Greek huperairomai. See 2 Corinthians 12:7.And lest I should be exalted above measure through the abundance of the 1revelations,  there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

above. Ap 104 ix.3. With the Accusative it implies the downward pressure on that upon which a thing rests; active motion being suggested (e.g. 2Cor. 3:15.  1Tim. 5:5).

Hence, it denotes any extended motion downward (Matt. 13:2; 18:12; 19:28; 27:45) from heaven to earth (Mark 4:20.  Acts 11:15.  2Cor. 12:9).

Compared with pros (No. xv, below), pros marks the motion, the direction to be taken, while epi (with Acc.) marks the point to be reached.

This downward pressure may be that of the mind, or feeling (e.g. Matt. 25:21; 27:43.  Heb. 6:1.  1Pet. 1:13).

For the difference between eis (No. vi, above) and epi (with the Acc.) see Rom. 9:21, "one vessel unto (eis) honour", and v. 23, "riches of glory on (epi) the vessels of mercy".

God. Ap 98. I i. 1. Theos is used in the N.T. of the Father, as the revealed God (see John 1:1. Acts 17:24, &c.)

worshipped = an object of worship. Greek sebasma. See Acts 17:3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.

Temple. Greek naos. Matthew 23:16.  Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!

 shewing. Greek apo. deiknumi. Acts 2:22. Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

 

5. Remember ye not, that, when I was yet with you, I told you these things?

 

6. And now ye know what withholdeth that he might be 3revealed in his time.

Know. Ap 132.I.1 oida = to know (intuitively) without effort, to understand.  No. i is subjective, while No. ii is objective.

withholdeth = holds fast. Greek katechō. See the other occurrence of this word in verse 7; Matt 21:38. Luke 4:42; 8:15; 14;9. John 5:4. Acts 27:40. Rom 1:18; 7:6. 1 Cor 7 :30; 11:2; 15:2. 2 Cor 6:10. 1 Thess 5: 21. Philemon 13. Heb3:6,14;10:23.

his time =  his own season. That which holds him fast is neuter. It is a place, the pit of the abyss  (Rev 9:1; 11:7; 13:1).

neuter = (neu·ter (n t r, ny-) adj. 1. Grammar. a. Neither masculine nor feminine in gender. b. Neither active nor passive; intransitive. Used of verbs).

 

7. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

mystery. 193.  THE "MYSTERY".

The English word "mystery" is a transliteration of the Greek word musterion, (*0) which means a sacred secret. It occurs in the Septuagint Version (280 B.C.) nine times as the equivalent for the Chaldee raz in the Chaldee portion of "Daniel", which means to conceal; hence, something concealed that can be revealed, viz. in Dan. 2:18, 19, 27, 28, 29, 30, 47, and 4:9.

It occurs frequently in the Apocryphal books; which, though of no use for establishing doctrine, are of great value in determining the meaning of Biblical usage of Greek words. In these books musterion always means the secret of friends, or of a king, &c. (*1)  See Tobit 12:7, 11.  Judith 2:2.  Wisdom 2:22 (transl. "mystery"); 14:23.  Eccl. 22:22; 27:16, 17, 21.  2Macc. 13:21. (R.V.).  The passage in Judith is remarkable:  for Nabuchodonosor calls his captains and great men together just before entering on a campaign and "communicated with them his secret counsel", lit. "the mystery of his will". This is exactly the same usage as in Eph. 1:9, except that the Gr. word for will or counsel is different. (*2)

 

By the end of the second century A.D. it was used interchangeably with tupos (= type), sunbolon (= symbol), and parabole (= parable).  When we find the Greek word musterion rendered sacrementum in the Latin Vulgate of Eph. 5:32, it is clear that it was used as meaning a secret sign or symbol, and not in the modern meaning put upon the word "Sacrament", i.e. "holy mysteries".

It is evident to all that God has made known His will "at sundry times and in divers manners" (Heb. 1:1, 2).  He also kept certain things secret, and revealed them from time to time according to His purposes and counsels.  Hence the word musterion is connected with several concealed or secret things in the New Testament.

It was used of the secrets of the kingdom:  which had been concealed, until the Lord revealed them to His disciples (not to the People) in Matt. 13:10, 11.  It had not before been known that the kingdom would be rejected, and that there would be a long interval between that rejection and its being set up in glory. This was concealed even from the prophets who foretold it (1Pet. 1:10-12).

In Rom. 11 it is used in connection with the duration of Israel's blindness.  That blindness itself was not a secret, for it had been foretold in Isa. 6:9, 10.  But the duration of the blindness was kept a "secret" from Isaiah and only revealed through Paul (Rom. 11:25). It was used of a fact connection with resurrection, which had never before been made known to the sons of men. The Lord had spoken of it to Martha (John 11:25, 26), but though she believe it, she did not understand that to those who should be alive and remain to His Coming the Lord would be "the life", and they would "never die" (v. 26).  The Thessalonians who "received the word" were not left in ignorance of it (1Thess. 4:13), for the Lord's words in John 11:25, 26 were explained to them.

But in 1Cor. 15:51 the secret was fully and plainly shown; and it was that "we shall not all sleep".  Up to that moment the universal belief had been that we must all die (cp. Heb. 9:27). thenceforward it was revealed and made known for faith that all would not die, but that those who are alive and remain (lit. remain over) unto the Lord's Coming will not die at all (see note 1Thess. 4:15, and cp. Phil. 3:14).

Side by side with these Divine secrets there was the secret of the [foretold] lawlessness (2Thess. 2:7 cp. Dan. 12:4).  It was already working during the dispensation covered by "Acts"; and had the nation repented at the call of those "other servants" of Matt. 22:4 (Acts 2:38; 3:12-26; &c), those secret counsels of "the lawless one" and "the transgressors" would have "come to the full" (Dan. 8:23).  But now they are postponed and in abeyance until the appointed time.

But "the great secret" which concerns us to-day was not revealed until after the close of that dispensation covered by "Acts".  (see Acts 28:17-31 and App. 180 and 181).

Paul was not commissioned to put in writing the "purpose" of God which was "before the overthrow of the world" (Ap. 146), until that dispensation was ended.  What this "great secret" was can only be learned fully from the Prison Epistles.  There alone can we find the things which had been concealed and kept secret "since the world began" (Rom. 16:25); "which in other ages was not made known unto the sons of men" (Eph. 3:5); "which from the beginning of the world hath been hid in God" (Eph. 3:9); "which hath been hid from ages and from generations, but now is made manifest" (Col. 1:26), where "now" (Gr. nun) with the pret. = just now, recently.

The special scriptures which describe this secret are the postscript of Rom. 16:25, 26.  Eph. 3:1-12.  Col. 1:24-27. The mention of "the mystery" in Rom. 16:25, 26 has perplexed many, because the revelation of it is specifically propounded in the Epistle to the Ephesians.

Hence it has been suggested that the Epistle originally ended at Rom .16:24 with the Benediction (or even at v. 20 (see the marginal notes in the R.V.,) and that the ascription (vv. 25-27) was added by the apostle after he reached Rome (1) in order to complete the structure by making it correspond with the ascription in ch. 11:33-36; and (2) to complete the Epanodos or Introversion and thus to contrast "God's gospel", which was revealed of old by the prophets of the Old Testament and never hidden (1:2, 3) with the mystery which was always hidden and never revealed or even mentioned until 16:25-27.  See Longer Note p. 1694.

In any case, while there is no doubt about the general order of the Epistles, the actual dates are conjectural, and rest only upon individual opinions as to the internal evidence (Ap. 180).  And, after all, Rom. 16:25-27 is not the revelation of the mystery as given in the Prison Epistles, but an ascription of glory to Him Who had at length made it manifest by prophetic writings (not "the writings of the prophets", for it is the adjective "prophetic", not the noun "prophecy" as in 2Pet. 1:20).  Romans and Ephesians are thus brought together as two central Epistles of the chronological groups:  the one ending one group, and the other beginning the next, both being treatises rather than epistles, and both having Paul for their sole author, while in all the other Epistles he has others associated with him.

As to the great secret itself, it is certain that it cannot refer to the blessing of Gentiles in connection with Israel.  This is perfectly clear from the fact that that was never a secret.  Both blessings were made known at the very same time (Gen. 12:3); and this well-known fact is constantly referred to in the Old Testament.  See Gen. 22:18; 26:4; &c.  Deut. 32:8.  Ps. 18:49; 67:1, 2; 72:17; 117:1.  Isa. 11:10; 49:6. Luke 2:32.  Rom. 15:8-12.  But the secret revealed in the Prison Epistles was never the subject of previous revelation.

In Eph. 3:5 it is stated to be "now revealed".  This cannot mean that it had been revealed before, but not in the same manner as "now"; because it is stated that it had never been revealed at all.  It concerns Gentiles; and it was "revealed unto His holy apostles (*3) and prophets by the Spirit", that the Gentiles should be joint-heirs, and a joint-body, (*4) and [joint] partakers of the promise in Christ through the gospel (see Notes on Eph. 3:5, 6). We cannot know the whole purpose of God in keeping this concealed all through the ages; but one thing we can clearly see, viz. that had God made it known before, Israel would of necessity have had an excuse for rejecting the Messiah and His kingdom.

As to ourselves, the question of "who is in the secret?" does not arise. For we are not to suppose that all who do not know of it are "lost".  One thing we know, and that is : it is made known for "the obedience of faith", or for "faith-obedience" (Rom 16.26). It is a subsequent revelation; and the question is, do we believe it and obey it by acting according to it?

Abraham had several Divine revelations made to him.  From his call in Gen. 11 he was a "righteous" man. In ch. 12 he believed God concerning His promises of the future.  In ch. 13 he believed God concerning the promise of the Land.  But in ch. 15 God made a further revelation concerning the see which He would give him; and it is written, "Abraham believed in the Lord, and it was counted (or imputed) unto him for righteousness".  Even so with ourselves and the subsequent revelation of the mystery in the Prison Epistles.  Let us believe it, and we may be sure that it will be counted unto us for something, for some blessing, which those who refuse to believe it will lose.

 

--------------------------------------------------------------------------------

 

(*0) It is from mueo = to initiate or admit to secrets; and mustes was used of the person so initiated.

(*1) In subsequent Revisions of the Sept., Theodotion (A.D. 160) uses it for the Heb. sod (Job 15:8.  Ps.

25:14.  Prov. 20:19).  See notes in loc.

(*2) In Judith 2:2 it is boule (Ap. 102. 4) while in Eph. 1:9 it is thelema (Ap. 102. 2).

(*3) These were not those of the Old Testament dispensation, but were the subjects of a promise by the

Lord Himself in Matt. 23:34.  Luke 11:49, which was fulfilled in Eph. 4:8, 11.  See the notes on these

passages and Ap. 189.

(*4) Greek sussomos, a remarkable word occurring only here in the N.T.

 

iniquity = lawlessness.

work = work actively, as  1 Thess2:13.

letteth = holds fast. Greek katechō. as in verse 6. Supply the Ellipsis by “there is one who holds fast”, instead of by repeating the verb  will let”. But katechō is a transitive verb, and an object must be supplied too. See all the occurrences in verse 6. If the subject be Satan, the object must be his position in the heavenlies (Eph 6:12), from which he will be ejected by Michael.(Rev 12:7—9).

out of the way = out of (Greek ek) the midst. Cp the same expression in Acts 17:33; 23:10. 1 Cor 5:2. 2 Cor 6:17. Col 2:14.

 

8. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming.

That wicked = the lawless one. Ap 128.III.3. Greek anomos = lawless, contempt of law.

consume. Greek analiskō. See Galatians 5:15.But 11if ye bite and devour one another, take heed that ye be not consumed one of another.

spirit = breath. Ap 101.II. 8. OTHER INVISIBLE CHARACTERISTICS (by Fig. Metonymy, Ap. 6) :  such as feelings or desires (Matt. 26:41, &c.); or that which is supernatural.

destroy = bring to nought. Greek katargeō. See Romans 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

Brightness. Ap 106. II. ii. Greek epiphaneia a shining forth upon.  Hence, English. epiphany.

 

9. Even him, whose 1coming is after the working of Satan with all power and signs and lying wonders.

after. Ap 104. x.  2. With the Accusative it denotes horizontal motion, along which the action proceeds (e.g. Luke 8:30; 10:33.  Acts 5:15;  8:26.  Phil. 3:14).  Sometimes it includes the purpose or intention (e.g. 2Tim. 1:1;  4:3.  Tit. 1:1).  In this connection eis (No. vi, above.  2Tim. 4:14) marks the more immediate purpose, pros (No. xv. 3.  Eph. 4:12.  Philem. 5) the ultimate purpose, and kata (No. xv. 2) the destination of the motion (e.g. Matt. 27:15.  Heb. 3:8) and the accordance, conformity or proportion of the two things which such motion thus connects (e.g. Matt. 16:27; 23:3; 25:15.  Luke 2:22).

working. Greek energeia. See verse 7 above. Ap 172. 4. energeia = energy;  strength  (No. 3) put forth from within in effectual operations.  See, e.g. 2Thess. 2:9.

with. Ap 104. viii. en governs only one case (the Dative), and denotes being or remaining within, with the primary idea of rest and continuance.  It has regard to place and space (e.g. Matt. 10:16.  Luke 5:16),  or sphere of action (e.g. Matt. 14:2.  Rom. 1:5, 8; 6:4).  It is also used for the efficient cause as emanating from within, and hence has sometimes the force of by, denoting the instrument, with, passing on to union and fellowship; en denoting inclusion, and sun (No. xvi,) denoting conjunction. En denotes also continuance in time  (Matt. 2:1; 27:40.  John 11:10). 2. with plural = among.

 

power…signs…wonders. Ap 176. 1. 3. 2.

 

Miracles are spoken of in the New Testament under three names : --

1. dunamis = power.  In the singular, power in the abstract; but in the plural it = mighty works, i.e. the manifestations of power.  (See Ap. 172. 1.)  The word occurs 38 times in three of the four Gospels: 13 times in Matthew, and is rendered "power", or "powers" 5 times;  "mighty works" 6 times;  "wonderful works" once (7:22), and once "ability" (25:15).  It occurs ten times in Mark;  and is rendered "virtue" once (5:30);  "mighty works" 3 times;  "power, or "powers" 5 times;  and "miracle" once (9:39).  In Luke it occurs 15 times, and is rendered "power" or "powers", 11 times;  "virtue" twice;  "mighty works" twice.  In John it does not occur at all.

3.  semeion = a sign.  This word has regard to the significance of the work wrought, whether in itself, or in the reason, object, design, and teaching intended to be conveyed by it.  It occurs in the Gospels 48 times, viz.:  13 times in Matt.; 7 times in Mark; 11 times in Luke; and is rendered "miracle" only once (23:8).  In John it occurs 17 times, and is quite wrongly rendered "miracle" 13 times, and "sign" only 4 times.  No other word is used for a "miracle" in John, except in 4:48 (see 2 above). The English word "miracle" is from the Latin word miraculum, which means "a wonder", and should therefore be confined to the rendering of teras (No. 2) above, and not used for either dunamis (No. 1), or semeion (No. 3).

2. teras = a wonder.  This word has regard to the effect produced on those who witnessed the mighty work.  It is always translated "wonder", and occurs three times in three of the Gospels:  viz. Matt. 24:24.  Mark 13:22.  John 4:48.  Outside of the Gospels it occurs in Acts 2:19, 22, 43;  4:30;  5:12;  6:8;  7:36;  14:3;  15:12.  Rom. 15:19.  2Cor. 12:12.  2Thess. 2:9.  Heb. 2:4.  It does not occur in Luke's Gospel; and only once in Matthew, Mark and John.  The rendering "miracle" should be confined to this word, teras.

 

lying. Literally of a lie. Greek pseudos.

 

John 8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

 

Romans 1:25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

 

Matthew  28:20. “Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world." Amen

the end of the world. the completion or consummation, of the age: that then current dispensation, when this apostolic commission might have ended.

See Ap 129. 2

and note on, Matt 13:39

But as Israel did not then repent (Acts 3:19—26; 28: 25—28),hence all is postponed till Mathew 24:14 shall be taken up and fulfilled,  “then shall the end (telos) of the of the sunteleia come.” This particular commission was therefore postponed.

 

Matthew 24:13—14

13.  But he that shall endure to the end, the same shall be saved.

14. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall 13the end come.

 

See Ap 167 167.  THE THREE COMMISSIONS.

It will be seen from Ap. 166 that there were three separate Commissions given to the Eleven Apostles, at different times, on distinctly specified occasions and in varying words.

The first is recorded in Luke 24:47.  This was given in Jerusalem on the evening of the day of the resurrection.  It was given, not to the Eleven only, but also to "them that were with them." (v. 33).  The commission was the continuation of His own ministry and that of John the Baptist (Matt. 22:1-10).  They were all to proclaim "repentance and remission of sins".  The New Covenant had been made, in virtue of which this message of pardon could be declared. (Matt. 26:26-29.  Mark 14:22-25.  Luke 22:14-23.  Acts 3:19), first in Jerusalem, and then to all nations.  This was done by Peter (Acts 2:38;  3:19, &c.).

The second is recorded in Mark 16:15-18, and was given when the Lord appeared to the Eleven as they sat at meat;  and it was carried out by "them that heard Him", as foretold in Matt. 22:4-7, and fulfilled in Mark 16:20, as confirmed in Heb. 2:3, 4.  The Acts of the Apostles is the inspired history of the fulfilment of this commission, so far as it is necessary for our instruction.  It was given for the personal ministry of the Apostles, to be fulfilled by them before the destruction of the Temple and of Jerusalem.

The third is recorded in Matt. 28:19, 20, and was given on a mountain in Galilee (Ap. 169).  It was the proclamation of the King, who had left Jerusalem, according to the Parable (Luke 19:12), until He returns in power to set up His kingdom (26:64).  It is the summons to the Gentile nations to submit to the Lord Jesus, as the King of Israel, according to Ps. 2:10-12.  It is the proclamation of  "the Gospel of the Kingdom" (Ap. 140. II) for a witness to all nations, immediately before the end of the age (Matt. 24:14.  Rev. 14:6).  It is still wholly future in its application, and proclaims the judgment on the Gentiles for the final deliverance of Israel, according to Ps. 2:9, when verse 6 shall be fulfilled.

 

world = age. Greek aiōn. Ap 129. 2.  aion = an age, or age-time, the duration of which is indefinite, and may be limited or extended as the contest of each occurrence may demand. The root meaning of aion is expressed by the Heb 'olam (see Ap. 151. I. A and II. A) which denotes indefinite unknown or concealed duration; just as we speak of the "patriarchal age",  or "the golden age", &c.  Hence, it has come to denote any given period of time, characterized by a special form of Divine administration or dispensation.

 

 

Mark 10:30. But he shall receive an hundredfold now i10n this time, houses, and brethren, and sisters, and mothers, and 24children, and lands, with persecutions; and in the world to come 17eternal life.

the world to come = the coming age. = The full end to stress, striving, worry, or persecution.

 

Luke 18:30 Who shall 7not receive manifold more in this present time, and in the world to come life everlasting.

this present time = this very season, right now.

the world to come = the age that is coming.

everlasting. Ap 151. II. B. ii. "everlasting" in Matt. 18:8; 19:29; 25:41, 46.  Luke 16:9; 18:30.  John 3:16, 36; 4:14; 5:24; 6:27, 40, 47; 12:50.  Acts 13:46.  Rom. 6:22; 16:26.  Gal. 6:8.  2Thess. 1:9; 2:16.  1Tim. 1:16; 6:16.  Heb. 13:20.  2Pet. 1:11.  Rev. 14:6.

 

Luke 20:35--36

35. But they which shall be accounted worthy to obtain that 34world,  and the 27resurrection 4from the dead, neither marry, nor are given in marriage:

The dead = dead people: i.e. leaving them for a subsequent resurrection. No Article. See Ap 139. 3. With a Preposition, but without the Article, which may be latent in the Preposition (ek nekron), it denotes out from among dead people.  See notes on Mark 9:9, 10.  Luke 16:30, 31.  Acts 10:41.  Rom. 6:13; 10:7, 9; 11:15.  1Cor. 15:12-20.  Heb. 11:19.

 

36. Neither can they die anymore: for they are equal unto the angels; and are the children of 21God, being the children of the resurrection.

Neither &c. = For neither. Greek oute. No more births, deaths, or marriages. 1 Cor 15:52. Rev 21:4.

 

1Corinthians. 15:23.  But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.

 

Titus. 2:13.  Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

 

The conjunction of these ages is spoken of as the sunteleia, marking the end of one age and the beginning of another.

http://godsplan.org.uk/thestarsalso2.htm The Stars Also reveals all.

 

Luke 14:11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

……………………………………