Previously, we considered the Old Testament’s usage of language of eternity. In short, we saw that the words translated in English as “eternal” or “eternity” don’t always describe a time of unending duration. Sometimes, a far more defined time period is in view. The context must inform the meaning of the word. As we will see, the same is true of the New Testament.

The New Testament contains far more references to things “eternal,” and many are repetitive. I will consider many of the specific texts in individual posts in time to come, but for now it may be helpful to at least briefly observe that the word does not always refer to a period of unending duration. This is easily demonstrable.

Aionios

The Greek word in question is aionios, which can speak of a limited time or of endless time, depending on the context. For example, Paul writes of God’s grace, “which was given to us in Christ Jesus before timebegan” (2 Timothy 1:9). Here, “time” translates the word aionios, but it makes no sense to say, “before eternity began.” Clearly, aioniosin this context speaks of time. Elsewhere, Paul speaks of the gospel as “the mystery kept silent for long ages” (Romans 16:25). Again, it makes no sense to translate aionios(“ages”) in terms of eternity, or else the gospel would still be a mystery.

Of course, just because there are times when aoiniosrefers to a limited time period doesn’t mean that it alwaysrefers to a definite time period. Context must inform meaning. English Bible translators are correct in sometimes translating “eternal” or “eternity.” I will very briefly mention a few of these texts below, but I will expand on these in future posts as I consider the texts individually.

Eternal Fire

The first time we read of something in the New Testament being “eternal” is when Jesus speaks of “the eternal fire” (Matthew 18:8), which he parallels in v. 9 with “hellfire.” In the context, Jesus is warning those who would tempt his children of the fate that awaits them. “Eternal fire” is also reference in Matthew 25:41, where Jesus condemns unbelievers to “the eternal fire prepared for the devil and his angels.” Jude 7 speaks of “Sodom and Gomorrah” serving “as an example by undergoing a punishment of eternal fire.” Matthew’s references are ambiguous in terms of defining the duration of eternal fire, but Jude’s reference cannot be understood as unending duration. The eternal fire that fell on Sodom and Gomorrah died within hours, for Abraham saw only smoke the next day (Genesis 19:27–28). The inhabitants of Sodom and Gomorrah were destroyed; they did not remain alive to be tormented forever in the “eternal fire.” Peter stresses that these cities were “reduced … to ashes” and “condemned … to distinction” and that this fate serves as “an example of what is coming to the ungodly” (2 Peter 2:6).

Eternal Life

The next reference in the New Testament to something eternal is Matthew 19:16, where we read of “eternal life.” The New Testament—Gospels and epistles—is replete with reference to eternal life.

It can be argued that the New Testament’s vision of eternal life extends beyond duration, for it is sometimes pictured as the presentpossession of those who believe in Christ (see John 3:36). But “eternal life” is so both qualitatively and quantitatively. The eternal life given to believers is defined in Scripture in terms of immortality. Eternal life is, therefore, life without end.

Eternal Sin

Mark 3:29 speaks of blasphemy against the Holy Spirit as an “eternal sin.”¹The NKJV speaks of the sinner being “subject to eternal condemnation.” The KJV agrees, speaking of the sinner being “in danger of eternal damnation.”We are not meant to understand that an “eternal sin” is a sin the sinner commits in an ongoing manner for all eternity. Mark defines this “eternal sin” for us: “They were saying, ‘He has an unclean spirit’” (v. 30). The “eternal sin” was the ascription of Jesus’ deeds to demonic power. The parallel account in Matthew 12 defines this “eternal sin” as a sin that “will not be forgiven, either in this age or in the age to come” (vv. 32). “Eternal” here suggests finality, not eternal persistence.

Eternal Dwellings, an Eternal Weight of Glory, and an Eternal Inheritance

In the parable of the dishonest manager (Luke 16:1–9), Jesus spoke of “eternal dwellings” (v. 9). This is likely a reference to the eternal home of believers. Paul understood the believer’s glorified body to be “an eternal dwelling in the heavens” (2 Corinthians 5:1) and “an absolutely incomparable eternal weight of glory” (2 Corinthians 4:16–17). The believer’s eternal body is “eternal” in both the qualitative and the quantitative sense. This is clear from the Scripture’s revelation that believers are given immortality. This is our “eternal inheritance” (Hebrews 9:15).

The Eternal God and His Eternal Attributes

Paul speaks of “the eternal God” (Romans 16:26). We have already seen that God is truly immortal and eternal in every sense of the word. Because he is eternal in every sense, he has “eternal power” (Romans 1:20)—both qualitatively and quantitatively. The eternal God also had an “eternal purpose” to bring together Jew and Gentile in one body under Christ (Ephesians 3:11).

The eternal God blesses his people with “eternal encouragement” (2 Thessalonians 2:16) and shares with them his “eternal glory” (2 Timothy 2:10). He has “eternal power” (1 Timothy 6:16) in an “eternal kingdom” (2 Peter 1:11). Because God is both triune and eternal, the Holy Spirit is described as an “eternal Spirit” (Hebrews 9:14).

Eternal Chains

Jude 6 speaks of “the angels who did not keep their own position” being “kept in eternal chains.” Some traditionalists argue that this is a clear indication of eternal, conscious suffering, but Jude states that these “eternal chains” hold the angels only “for the judgment on the great day.” The ESV says “until the judgment.” “Eternal” is given a limit. These are chains that are characterized by eternity, but they will not hold the angels for eternity.

The parallel account (2 Peter 2:4) makes the same point: These angels have been cast into Tartarus (“hell”) where they will be “kept for judgment.”

Conclusion

The point of this post is not primarily to argue for the interpretation of various texts. I will do that in separate posts. My goal here is simply to show that aionios, as it is used in the New Testament, does not always have a monolithic meaning of unending duration, though that is sometimes its meaning. Context must determine usage. I hope to refer to the context of individual texts as I examine them separately.