The Jewish Narrative - The Full Gospel Message - The Two Ages: An Introduction

In this lesson, we will explore the profound biblical concept of "The Two Ages," a fundamental division of history that hinges on the transformative event known as the Day of the Lord. This event is central to the apocalyptic vision of both the Old and New Testaments, dividing history into two distinct periods: "this age" and "the age to come." By understanding this framework, we gain insight into the progression of God's redemptive plan and the ultimate culmination of divine justice, mercy, and restoration. Through this lens, the Bible reveals the tension between humanity’s present condition and the future promise of a world restored under God’s rule.

For a more detailed study on “The Two Ages,” I would again refer you to John Harrigan’s book The Gospel of Christ Crucified: A Theology of Suffering Beyond Glory. I have a detailed review of this book, specifically Chapter Three: The Day of the LORD, where he discusses The Two Ages, found by clicking here.

The reality of the Day of the Lord inherently divides history into two distinct ages. Because the Day of the Lord is an all-encompassing, transformative event, it surpasses all other historical events in importance and significance. As a result, history is categorized into everything that happens before the Day of the Lord—referred to as "this age" (Matthew 12:32; Luke 20:34; 1 Corinthians 1:20; 2:6, 8; 3:18; Ephesians 1:21)—and everything that happens after it, known as "the age to come" (Matthew 12:32; Mark 10:30; Luke 18:30; Hebrews 6:5). It is the significance of the Day of Judgment that necessitates the division of history into these two ages.

The concept of the two-age reality, as delineated by the Day of the Lord, assumes a straightforward, linear view of history. This framework positions "this age" and "the age to come" on the same temporal continuum, suggesting that time progresses from one age to the next without interruption.

The New Testament presents dichotomies such as evil versus righteous (Acts 2:40; Galatians 1:4), night versus day (Romans 13:12; 1 Thessalonians 5:2-8), death versus life (Romans 5:17; 1 Corinthians 15:21-22), and suffering versus glory (Romans 8:18; 2 Corinthians 4:17). These contrasts reinforce the idea that the present age is temporary and flawed, while the age to come, inaugurated by the Day of the Lord, will be characterized by righteousness, immortality, and eternal life.

This dualistic language is more prevalent in the New Testament after the events of the cross, resurrection, and ascension of Jesus, indicating the apostles' continued adherence to a Jewish apocalyptic view of history. The pervasive use of such language suggests that the apostles did not see the eschatological promises of the Old Testament as being fully realized in the present age but rather anticipated their fulfillment in the future age to come. The concept of the two-age reality is encapsulated in the biblical phrase "the end of the age," which refers to the conclusion of the present age and the onset of the age to come.

The stark dichotomy between "this age" and "the age to come" ultimately stems from the profound difference between the nature of God in His loving holiness and the nature of humanity in its selfish depravity. These contrasting characteristics shape the way God relates to humanity in this present age. In this age, the dominant theme is divine mercy, reflecting God's merciful and gracious nature. This age is marked by God's mercy, as He patiently withholds judgment, offering humanity the opportunity to repent and turn to Him. If we wonder why the Day of the Lord has not yet arrived, the fundamental answer lies in God's divine mercy.

This framework sees God's kindness ultimately expressed through the cross, with His justice and severity fully realized on the Day of the Lord and in the eternal judgment of Gehenna. Understanding this balance between divine mercy and justice is essential for living a life aligned with God's redemptive purpose.

The event of the cross is recognized as the ultimate demonstration of God's love and mercy. It epitomizes how God has chosen to deal with humanity during this age. As John describes, "God's love was revealed among us in this way: God sent his one and only Son into the world so that we might live through him" (1 John 4:9, CSB). The cross is the definitive expression of God's love and mercy towards humanity, embodying His willingness to sacrifice His Son for the salvation of the world.

The significance of the cross is fully realized within the context of the Day of the Lord. The cross offers hope for righteousness and salvation, which is ultimately fulfilled on the Day of the Lord. This understanding exemplifies a faith that relies solely on God, rejecting all "confidence in the flesh" (Philippians 3:3). In the end, God will right the wrongs of humanity, not through human strength, but through His divine justice and mercy, as most powerfully demonstrated by the cross.

This twofold approach—seeing the gospel as relating to both the first and second coming of Christ—best reflects the overall message of Scripture. If we ask what God is ultimately doing in this age, the answer is clear: He is showing love and offering mercy to His enemies in light of the coming judgment and eternal recompense. Redemptive history is both cruciform and apocalyptic, meaning it is shaped by the cross and oriented toward the future Day of the Lord. Consequently, the mission of the church is to "proclaim the Lord's death until he comes" (1 Corinthians 11:26), pointing people to both the sacrificial love of Christ and the coming fulfillment of God's redemptive plan.

In future lessons, we will explore what happens when we deviate from the reality of The Day of the LORD and the concept of two ages. When the Christian theological tradition began to diverge from its Jewish apocalyptic roots, overtime, there was a shift to the development of four major patterns of thought within Christian theology, heavily influenced by Hellenistic ideas: (1) escapist Christoplatonism, (2) dominionistic Constantinianism, (3) dualistic dispensationalism, and (4) conflationary inaugurationalism. We will cover more of those in future lessons.

The biblical understanding of "The Two Ages" serves as a crucial key to interpreting both the gospel and God's overarching plan for humanity. As we live in this present age of mercy, we look forward with hope to the age to come, when righteousness, justice, and eternal life will prevail. By recognizing the ongoing nature of God's mercy, we also understand that His ultimate justice will be realized on the Day of the Lord. This twofold view of history invites us to live with a sense of urgency and purpose, rooted in the love shown through Christ's sacrifice and anticipating the final fulfillment of God's promises in the age to come.