PAPER 1
___________________
A Paper
Presented to
Dr. Jay Smith
Dallas Theological Seminary
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In Partial Fulfillment
of the Requirements for the Course
NT2020A Seminar in the Theology of Paul
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by
Tony L. Shetter
November 2008
Box #158
TWO-AGE FRAMEWORK
Overview of the Issue
The “two-age” framework refers to the relationship and demarcation between the “old
age” (Adam, sin, death, flesh, sickness, chaos, rule by Satan) and the “new age” (Christ,
righteousness, life, Spirit, health, peace, rule by God). This framework has its origin in the Old
Testament with the expectation of the messianic age (age to come) when God through the
messiah would bring an end to the present age of suffering and injustice, and usher in a new age
of peace and righteousness. The diagram below illustrates this view.
Present Age Age to Come
“Old Age” “New Age”
With the advent of Christ, the “new age” has dawned, but the “old age” has not yet
been eradicated. Rather than making the change from one age to the next at one point in history,
the transition will occur over a period of time that is bookended by Christ’s first and second
advents. This creates a tension in the present as the two ages overlap, and requires a modification
of the framework. The gray box in the diagram below represents this overlap and tension.
1st Advent 2nd Advent
Old Age Present Age New Age
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The present tension within the “two-age” framework relates both to Heilsgeschichte
“salvation history” and to the individual experience of believers. “In one sense, the change of
ages took place when the redemptive work of Christ was finished. In another sense, the change
of ages takes place only as individuals come to faith and appropriate the benefits of Christ’s
redemptive work” (Moo, Romans, NIVAC, 213).
Moo labels it as a “two-regime framework” to emphasize the nature of the two
periods. He notes “Paul uses the motif of ‘rule’ or ‘authority’ more than the temporal category”
(Moo, Romans, NIVAC, 213).
Questions to Consider
In the discussion of the two-age framework, several questions are considered. The
following questions are representative, rather than exhaustive. In what way, if any, has the new
age come—in part, in whole, or not yet? How much of the kingdom benefits can believers expect
to experience now, e.g. victory over sin, physical healing? Where does the unregenerate fit in the
two-age construct? What, if any, is the Church’s role in establishing the kingdom, e.g. social and
political reform?
Heilsgeschichte “Salvation History”
The “two-age” framework within salvation history relates to the kingdom motif that
runs throughout the bible. The following discussion surveys the development of this motif.
Old Testament Expectation of the Kingdom
It can be argued that the Old Testament centers on the “Kingdom of God” (Merrill,
Everlasting Dominion). Humans were created as God’s image to rule over God’s creation as his
vice-regents, and to represent him. Tragically, the first humans disobeyed God’s command and
thereby plunged the entire human race into sin. Sin brought suffering and death into the world
(Gen 3; Rom 5). Furthermore, creation was subjugated under a curse whereby Adam experienced
poetic justice for his rebellion against God. For as Adam had rebelled against his King, so the
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creation would now rebel against its ruler, Adam. Yet God did not leave humanity without hope.
He began to unfold his redemptive plan that included both humanity as well as all creation (Gen
12; Rom 8). Through Abraham, God raised up a people that were to be “a kingdom of priests and
a holy nation” (Exod 19:6). They entered into a covenant with God, whereby they received
God’s Law and were to be a light to the nations drawing them to God. The Davidic king was to
establish justice f™DÚpVvIm and righteousness hó∂q∂dVx. However, both the nation and the kings failed.
The prophets brought a twofold message of judgment (exile) and salvation/restoration. Jeremiah
foretold of a New Covenant where the Law of God would be written on the hearts of the people
(Jer 31:33). Daniel prophesied concerning an everlasting kingdom that will crush the kingdoms
of the earth (Daniel 2; 7). A Davidic descendant will rule in this kingdom (Isa 9:2-7; 11)
(Schreiner, New Testament Theology, 49). He will establish justice and righteousness (Isa 9:7).
The Old Testament period ends with the expectation of the coming of a new age in which God
will establish his kingdom rule on earth.
Second Temple Literature Expectation of the Kingdom
The expectation of a future rule of God in which he fulfills his promises to Israel and
subjugates his enemies continues in Second Temple literature. For example, in the War
Scroll from Qumran a great battle is envisioned in which the people of God will triumph.
A similar expectation of a glorious future is envisioned in the Testament of Moses: ‘Then
his kingdom will appear throughout the whole creation. Then the devil will have an end.
Yea, sorrow will be led away with him’ (T. Mos. 10:1; cf. 2 Bar. 73:1-7). In Pss. Sol. 17–
18 the psalmist prays that the Lord will raise up a Davidic king, the Messiah, to cast
sinners out of Jerusalem and to rule over his holy people (Schreiner, New Testament
Theology, 49-50).
New Testament Expectation of the Kingdom
The New Testament picks up on these themes (specifically the kingdom of
God/heaven) beginning with the preaching of John the Baptist and Jesus (Matt 3:2; 4:23; Mark
1:15). Furthermore, Christ’s first advent provides a glimpse of the future kingdom age through
His life (Spirit-enabled) and by performing miracles in fulfillment of Old Testament prophecy
(Isa 35:5–6). “The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are
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raised, and the poor have good news proclaimed to them” (Matt 11:5). Christ had command over
the fish (Luke 5) and animals (Matt 21). Yet it was not complete, i.e. the lame and sick still died.
Even Lazarus whom Jesus raised from the dead, died again. Nevertheless, Christ’s life, death,
and resurrection inaugurated the “new-age”, the Kingdom of God (See Cullmann, Christ and
Time, for further discussion of the inaugurated kingdom).
While by no means complete, the Kingdom of God has in a real sense come with the
first advent of Christ. Christ says in Matthew 12:28, “But if it is by the Spirit of God that I cast
out demons, then the kingdom of God has come upon you” (see also Luke 11:20). Schreiner’s
comment on this passage is worth note.
What is remarkable is that Jesus saw in his exorcisms a sign that the kingdom of God had
broken into history. Some interpreters have maintained that the saying means only that
the kingdom has drawn near; however, the natural meaning of the very phthano in this
context is “arrived” or “has come.” Indeed, some promote such an interpretation because
they assume that the kingdom is only future and eschatological—the same view the
Pharisees likely held. Jesus proclaimed that Israel should have perceived in his victory
over Satan that the salvation promised in the OT had arrived. The new creation was, in
some sense, a reality, for Adam failed to cast the snake out of the garden, but Jesus
succeeded in casting out Satan (Schreiner, New Testament Theology, 54-55).
The fulfillment of the Kingdom of God awaits the future. The disciples asked Jesus at
the ascension if he were at this time going to establish the Kingdom. From his response it is
evident that the Kingdom has not yet arrived, but it will come at a future time determined by the
Father (Acts 1:6–8).
Paul
Paul mentions the kingdom several times in his letters (Rom 14:17; 1 Cor 4:20; 6:9-
10; 15:24, 50; Gal 5:21; Eph 5:5; Col 1:13; 4:11; 1 Thess 2:12; 2 Thess 1:5; 2 Tim 4:1, 18). In
most cases the implication is that the kingdom has not yet arrived. However, Colossians 1:13
implies a present reality—a transfer from one domain to another. It states, o§ß e˙rru/sato hJma◊ß
e˙k thvß e˙xousi÷aß touv sko/touß kai« mete÷sthsen ei˙ß th\n basilei÷an touv ui˚ouv thvß
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aÓga¿phß aujtouv. Both verbs, e˙rru/sato “delivered” and mete÷sthsen “transferred,” occur in
the aorist tense suggesting a done deal.
The “two-age” construct occurs in Pauline literature most extensively in Romans 5–8.
“Paul applies his “two-age” contrast to both salvation history and individual history, and
occasionally confusion can result from their overlap (Moo, Romans, NIVAC, 213).”
Most amazing of all, the resurrection of Jesus was understood by Paul (also those before
him) as ushering in a new age, even the last days. In the formula quoted in Rom. 1.4
Jesus’ resurrection is spoken of as ‘the resurrection of the dead’ rather than ‘his
resurrection from the dead.’ And in 1 Cor. 15.20 and 23 Jesus’ resurrection is referred to
as “the firstfruits” of the general resurrection, that is, the first sheaf of the ongoing
harvest of dead humanity (15.22). This eschatological significance was not dependent on
an assumed shortness of “the last days.” What was important was that the last days had
begun. And not simply that the resurrection of Christ marked a quantum shift into a new
epoch or era, but that this new era was marked as final, climactic, in the unfolding
purpose of God (Dunn, Theology of Paul, 240).
The theological significance of the pivotal fact of Christ’s resurrection unfolded for Paul
in two directions. First, in its bearing on Christ himself. The resurrection was never less
than the resurrection of Jesus, something which had happened to him. Second, in its
bearing on those who committed themselves to this risen Jesus. The two are
interwoven…(Dunn, Theology of Paul, 240).
Individual Relationship of the Believer to the New Age
Apart from the tension between the two ages in salvation history, a tension also exists
in the life of the believer. He or she is saved already, but not yet experiencing the full
implications of the new state. Dunn comments, “As the terms indicate, ‘already–not yet’ is a way
of summarizing the recognition that something decisive has already happened in the event of
coming to faith, but that the work of God in reclaiming the individual for himself is not yet
complete (Dunn, Theology of Paul, 466).”
The Spirit brings the “already–not yet” tension into the life of the believer. Paul uses
three metaphors for the Spirit’s work that highlight this: ui˚oqesi÷a “adoption” (Rom 8:15, 23;
9:4; Gal 4:5; Eph 1:5); aÓrrabw»n “first installment, guarantee” (2 Cor 1:22; 5:5; Eph 1:14); and
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aÓparch\ “firstfruits” (Rom 8:23). In each case, there is a present reality, but the full package has
not yet arrived (Dunn, Theology of Paul, 469).
In commenting on the tension created in the believer Dunn says, “The eschatological
tension…is set up precisely because the Spirit is the power of God’s final purpose already
beginning to reclaim the whole person for God (Dunn, Theology of Paul, 469).”
In Romans 7:7–25, Paul describes the present struggle of the believer that results
from the already–not yet tension. Dunn proposes the following diagram to illustrate the
believer’s relationship to salvation history (Dunn, Theology of Paul, 475).
Flesh/sin/death
Christ/life
mid-point end-point
conversion salvation
For the individual, the tension begins at conversion. His or her prior life was
dominated by sin, the flesh, i.e. in Adam. However, when a person believes in Christ, he or she
receives “a new capacity of mind” (Pentecost, Designed to be Like Him, 42). “In making a man a
new creation in Christ Jesus [2 Cor 5:17], God does not remake the capacities of the natural man,
nor does He change the basic characteristics of his personality. But God, by the new creation,
gives the person a new capacity of mind, of heart, and of will (Pentecost, Designed to be Like
Him, 42).” However, the old has not been removed and tension results. The person still lives in
the present age, and must battle temptations of the flesh.
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Scholarly Discussion (Brief Synopsis)
Albert Schweitzer’s “consistent eschatology” emphasizes the future fulfillment as
opposed to the present aspects of the age to come. Discontinuity between the future and the
present is stressed (A. Schweitzer, The Quest for the Historical Jesus; R. N. Soulen and R. K.
Soulen, Biblical Criticism, 55; O. Cullmann, Christ and Time, 2).
C. H. Dodd’s “realized eschatology” sees Christ as having brought the age to come in
all its fullness through his death and resurrection. (C. H. Dodd, The Parables of the Kingdom; R.
N. Soulen and R. K. Soulen, Biblical Criticism, 55).
Cullmann’s book, Christ and Time: The Primitive Christian Conception of Time and
History, is the seminal work on this topic. For Cullmann, the Christ event becomes the center
point of history. Christ’s death and resurrection win the decisive battle that ensures the victory of
the war as D-Day made V-Day inevitable.
“The new element in the New Testament is not eschatology, but what I call the
tension between the decisive ‘already fulfilled’ and the ‘not yet completed’, between present and
future” (Cullmann, Salvation in History, 172).
Passages Addressing the Two-Ages
Neither in this world or the world to come (Matt 12:32); this age in reference to
marrying (Luke 20:34); Now the ruler of this world will be cast out (John 12:31); Depart out of
this world to the Father (John 13:1); My Kingdom is not of this world (John 18:36); Do not be
conformed to this world (Rom 12:2); Wisdom of this World (1 Cor 1:20); Wisdom of this World,
princes of this World (1 Cor 2:6); princes of this world (1 Cor 2:8); wise in this world let him
become fool (1 Cor 3:18); wisdom of this world is foolishness with God (1 Cor 3:19); Kingdom
in reference to heaven and God (Daniel 2:44), future kingdom realized under the Son of Man
(Dan 7:14, 18, 23, 27) – Davidic descendant to rule in this kingdom (Isa 9:2-7; 11) (Schreiner,
New Testament Theology, 49). The following passages show that the new age has come in some
fashion already: 1 Cor 10:11; Heb 1:1–2; 1 Peter 1:20.
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Tony L Shetter
