AGE, AGED, OLD AGE, (עַ֑ד, עﯴלָם, H6409, αἰών, G172, meaning: life, period of life, age, eon).

1. As an expression of time. Although Plato used αἰών, G172, in an exclusively eternal sense, it and its Heb. counterpart are not always used in that way. In contrast with the Gr. word καιρός, G2789, which locates and specifies a point in time, as for instance, the event of the Second Coming, the word αἰών, G172, has to do in the main with extent and duration of time. (It is used a few times in a spatial sense, as in Heb 1:2 where it is synonymous with “world,” but that usage is infrequent.) There is, however, some flexibility or ambiguity here. This extent or duration of time can be either limited and defined or unlimited and undefined. When used in the former sense, it may refer, e.g., to the uncertain length of one’s life (’olam, 1 Sam 1:22, 28; aiōn, 1 Cor 8:13) which is comparatively brief in duration, but it may also refer to a much longer period, e.g., the age of the hills and mountains (Gen 49:26). There are boundary points involved. Sometimes it has a double terminal or two points of reference. An illus. is “the present evil age” (Gal 1:4) which looks backward to the Fall and forward to the event of the Second Coming. Sometimes it has but one point of reference. The coming age begins at the Final Judgment, but it has no terminus ad quem since it continues throughout eternity.

When the quality of endlessness or eternity is involved, the intensive pl. is used. Everlastingness is, of course, an attribute of Deity. God’s kingdom “is an everlasting kingdom” (Ps 145:13), and He brings in “everlasting righteousness” (Dan 9:24). Christ is the “King of ages, immortal, invisible, the only God” to whom “be honor and glory for ever and ever” (1 Tim 1:17), and as the writer to the Hebrews states, He “is the same yesterday and today and for ever” (Heb 13:8).

2. As a human attribute. Attainment to old age is frequently recognized as a divine blessing, a reward for godliness, and an indication of the favor of God to those who are faithful to His commandments (Job 5:26). Abraham is promised a “good old age” (Gen 15:15), and long life is pledged to those who respect the authorities established by God (Exod 20:12). That is not to say that this blessing of God means exemption from trials and difficulties. Far from it. Old age does bring its health problems and disabilities (Ps 71:9). Eli had failing eyesight (1 Sam 3:2), as did Jacob (Gen 48:10) and Ahijah (1 Kings 14:4); Barzillai was hard of hearing (2 Sam 19:35), and David had poor circulation (1 Kings 1:1-4). Ecclesiastes 12:1-5 graphically describes the physical deterioration that old age brings. Life becomes a burden (v. 1); vision is dimmed (v. 2); strength and vigor decline; the teeth disintegrate, a calamity before the day of artificial dentures (v. 3); insomnia develops (v. 4); fears accumulate (v. 5); and desire and ambition wane (v. 5). In the face of these disabilities, however, there is the assurance of God’s tender concern (Isa 46:4) and the anticipation of the hope of glory (Ps 73:24). David confesses to God’s abiding presence throughout all of life when he says: “I have been young, and now am old; yet I have not seen the righteous forsaken or his children begging bread” (Ps 37:25). It is quite significant that the Lord is depicted not only as a child and as a man in the full strength of his powers, but also as one crowned with white hair (Rev 1:14), as if to remind mankind that He has relevance for all of life.

In keeping with Oriental custom generally, old age is to be respected and honored. This reverence is germane to the religious life as an expression of the fear of the Lord (Lev 19:32). Gray hair is to be deemed a mark of honor, not a token of debility (Prov 20:29). The warning is issued that failure to honor the elderly will surely bring evil upon the nation (Isa 3:5; Lam 5:12). The inhumanity and cruelty that marked the Chaldeans is shown in part at least in their lack of respect for the elderly (2 Chron 36:17). It is not that old age, as such, warrants honor and reverence. It must be coupled with integrity and a godly life, and the writer of the proverbs attaches a condition to the effect that “A hoary head is a crown of glory; if it is gained in a righteous life” (Prov 16:31).

It is generally assumed that experience is a valuable teacher and that age brings along with it wisdom and discernment (Job 12:20; 15:10; 32:7). The elderly are regarded as depositaries of knowledge (Job 15:10) and custodians of the tradition. Moses, in his farewell, urges Israel to consult with the fathers and elders (Deut 32:7). Rehoboam made a fatal error when he spurned the counsel of the elderly. Positions of leadership and responsibility were usually entrusted to men of age and experience. Moses sought counsel of Jethro and appointed seventy elders to furnish him with advice. In the NT Church the rulership was vested in presbyters who by virtue of their age were called “elders.”

Bibliography O. Cullmann (tr. F. V. Filson), Christ and Time (1950), 38-49; J. O. Buswell, Sr., Systematic Theology (1952) Vol. I, 42-47; J. D. Douglas, “Age, Old Age,” NBD (1962), 18, 19; M. H. Cressey, “Time,” NBD (1962), 1277, 1278; S. H. Blank, “Age,” IDB, I (1962), 54, 55; H. Sasse, “Age,” TDNT, I (1964), 197-208.