This article stands as the first among a number of future exegetical surveys concerning the eschatology of the New Testament, specifically regarding the concepts of "this age," the "end of the age," and "the age to come." Each of these eschatological concepts will be explored in future articles in their turn, hopefully with a view to both immediate and canonical contexts. My hope is that the cumulative effect of these studies will lend us a conceptual clarity as to the nature of these eschatological "ages," and that even if any given study isn't weighty enough on its own, the individual studies working as a whole will do the trick. These first two articles will contain a brief survey the concept of "this age" as set forth within the context of the Gospels, and will include a coverage of the linguistically synonymous concept of "this time."
Blasphemy Against the Spirit
The first instance that we find this concept mentioned in the Gospel narratives is in Matthew 12:32, where in the immediately preceding context Jesus has declared Himself to be "Lord of the Sabbath" (Mt. 12:8), and where Matthew clarifies for the reader that Jesus' healing ministry serves as direct fulfillment of the Isaianic prophecy of the Anointed Servant in Isaiah 42:1-3 (Mt. 12:17-21). It is in light of this healing ministry that "many followed Him" (12:15), and were "amazed" (12:23a), even supposing that perhaps this Jesus ought to be identified as that long expected Son of David (12:23b). But, just as with the Sabbath debate in 12:1-14, the Pharisaical party becomes offended, likely for a mixed bag of reasons. In response to His healings and to the reaction of the crowds, the Pharisees accuse Jesus of casting out demons by the power of the ruler (ἄρχοντι) of the demons, Beelzebul (12:24). That is, instead of recognizing Jesus as the "ὁ ἄρχων τῶν βασιλέων τῆς γῆς," or the Ruler of the kings of the earth" (Ps. 89:27; Rev. 1:5), who casts out demons by the Spirit of God (πνεύματι θεοῦ [Isa. 42:1-3; Mt. 12:28a]) and establishes the very Kingdom of God (12:28b), they identify Him as a mere spokesman of another ἄρχων, Beelzebul, who serves the kingdom of evil with deceptive signs according to "τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας" or, "the spirit which now works in the sons of disobedience" (Eph. 2:2).
It is in response this this blasphemous indictment that Jesus declares, "Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age, or in the one to come" (12:32). Here we find the phrase under examination in this study, "in this age" (ἐν τούτῳ τῷ αἰῶνι), and we learn three things about this age: (1) it is a period in which man is able to freely "speak against the Holy Spirit" and the Son of Man, (2) it is a period where forgiveness can either be rendered or refused, and (3) it is a period which is set in contrast with "the one (age) to come," or rather, that is distinct or different in some way from the age to come, where forgiveness and condemnation are also rendered. The exact nature of the difference between the two ages will hopefully come to light in future articles, but the focus of these first studies concern the nature of "this age," and so we will move on to the next set of passages in which "this age" occurs."
The Rich Young Ruler
In this next section we will consider the phrase as it occurs in the pericope concerning the rich young ruler in Mark 10:17-31 (see also Luke 18:18-34). In this text, Jesus is approached by a young, rich ruler of the Jews, and is asked, "Good Teacher, what shall I do to inherit eternal life" (Mk. 10:17)? To which Jesus responds by pointing out mankind's lack of inherent goodness and the rich ruler's obligation to God's Law as summarized in the ten commandments (10:18-19). The ruler responds to Jesus once more as "teacher," though this time without the appellation "good" attached, and claims to have kept these commandments from his youth up (10:20). Jesus then responds in love to the young man, urging him to sell all of his possessions, to give the proceeds the poor of the community, and to follow Him, and then promises that if he does so he will "have treasure in heaven" (10:21). As we all know, the rich ruler walks away grieved, presumably because he loved the many earthly possessions he had acquired (10:22). The discourse continues with a declaration from Jesus of the incomprehensible difficulty of a rich man's entry into the Kingdom of God, which is then followed by a dialogue between Jesus and His disciples concerning the rewards of faithful discipleship and sacrifice (10:26-31). It is at the climax of this dialogue that Jesus declares,
"Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and the gospel's sake, but that he will receive a hundred times as much now in the present age (ἐν τῷ καιρῷ τούτῳ), houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. But many who are first will be last, and the last, first." (Mk. 10:29-31).
Here, the phrase which in Matthew was "this age" (αἰῶνι), is now "this time" (καιρῷ). But, these phrases should be seen as linguistically and conceptually synonymous due to the obvious parallels in language ("in this age...and in the age to come," and, "in this time...and in the age to come"), as well as the fact that an "age" is merely a distinct period of time. Now, from Jesus' words we learn that this time/age is a period: (1) in which one is able to leave loved ones and possessions behind for the sake of Christ and the gospel, (2) one will receive earthly rewards for one's faithfulness, (3) one will be persecuted, and (4) which is distinct from the "age to come" where eternal life is received.
Conclusion
Thus far, we've learned a number of facts concerning the nature of "this age/time" as set forth in the Gospel narratives. First, we've learned that this age is a period of time characterized by blasphemy of Christ and His Spirit, and of persecution of Christ's faithful disciples. It is a time in which the judgments of forgiveness or condemnation for sin are rendered. It is a period in which men are called to abandon earthly possessions and families for the sake of Christ, and where those who do so are compensated with earthly possessions and families. And finally, it is a period which is set in contrast with "the age to come," where forgiveness and condemnation are passed (presumably with finality, although this is yet to be seen), and eternal life is given as a reward for one's faithfulness to Christ in "this age."
In light of this, brothers and sisters, let us shun the world, follow Christ with love and joy, and anticipate the blessings of eternal life!
Soli Deo Gloria