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"Millennial" belongs to this subsequent period, which will become at length the kingdom
which the Son of God will deliver up to the Father, after all rule, authority and power
have been put down (I Cor. 15: 24-28).
Most certain it is that the Millennial kingdom, ending as it does (Rev. 20: 8-10),
was not ready to be thus delivered up to the Father. The words "For He must reign"
(I Cor. 15: 25) extend far beyond the limits of the thousand years; it may be that it is to
extend to the end of a thousand generations. One or two other terms should be examined
while we have this question before us. What is meant by the words of Eph. 3: 21?
Eis pasas tas
geneas
tou aionos ton aionon.
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Unto all
the generations of the age of the ages.
To what period of time, and to which part of the Divine purpose does Peter refer in
II Pet. 3: 18 eis hemera aionos "Unto (the) day (of the) age". For one thing, we know
that this reaches out to the extreme limits of the time periods mentioned in II Pet. 3::
(1)
The Day of the Lord (II Pet. 3: 10), that ends in dissolution.
(2)
The Day of God (II Pet. 3: 12), for which the believer is to look.
(3)
The Day of the Age (II Pet. 3: 8) which appears to be the goal of all time.
In Isa. 44: 7 Israel are called "the ancient people" which however is translated by
some, including The Companion Bible "the everlasting nation". The Companion Bible
note reads "The nation of Israel is everlasting, like the Covenant". The nations which
oppressed Israel (Egypt, Assyria, Babylon, Rome) have passed away; and compare the
nine everlasting things in Isaiah (1) Covenant (55: 3; 61: 8; cp. note on Gen. 9: 16);
(2) kindness (54: 8); (3) salvation (45: 17); (4) excellency (60: 15); (5) joy (51: 11);
(6) name (56: 5); (7) light (60: 19, 20); (8) sign (55: 13); and (9) as the pledge of all
"the everlasting God" (40: 28; 63: 12).
Providing that we realize that the Hebrew word olam and the Greek aion, mean
literally an age of undefined extent and not necessarily that which is eternal in the
fullest sense, the repetition of this term as indicated in the quotation given above,
demands something more than a millennium of a thousand years to justify or exhaust.
There are evident correspondencies between the earthly and the heavenly Jerusalem,
which while necessary to keep distinct throw light upon several features. The promise of
Ezek. 37: 26-28 is echoed in Rev. 21: 3:
"Moreover I will make a covenant of peace with them; it shall be an everlasting
covenant with them: and I will place them, and multiply them, and will set My sanctuary
in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be
their God, and they shall be My people. And the heathen shall know that I the Lord do
sanctify Israel, when My sanctuary shall be in the midst of them for evermore."
The other blessed reference to the wiping away of all tears, is an echo of prophecy of
Isaiah: