of the one class from the other--the time of
_threshing_, when the tares are separated from the wheat; and that
whilst the elect at that time enter into the _[oe]onian_ life (that is,
the life of the age to come), the rest of the dead when they live again
enter into a state in which they undergo "[oe]onian punishment" (that
is, punishment that pertains to the age to come), ending eventually in
the second death, which, however, in common with all divine punishment,
is inflicted for producing a certain effect foreordained in the
counsels of the Almighty. (Respecting this effect, see what I have
said in the Essay and at the end of the first of the foregoing letters.)

That the words of the passage in St. Matthew might be understood, at
least by the disciples to whom they were addressed, in the sense above
indicated, may be inferred from the knowledge of the religious Jews of
that time respecting the events of the future age, as conveyed to them
by the writings of the prophets of the Old Testament, with which they
were familiar. In proof of the general diffusion of such knowledge we
may cite the response of Martha to the Lord respecting the resurrection
of Lazarus, "I know that he shall rise again at the resurrection in the
last day" (John xi. 24), and the common belief of a resurrection of the
dead entertained by the numerous sect of the Pharisees, as well as the
particular character of the unbelief of the smaller body of Sadducees
(see Acts {134} xxiii. 8, where it is stated that "the Sadducees say
that there is no resurrection, neither angel, nor spirit: but the
Pharisees confess both"). It is hard to perceive etymologically how
the word _aiouios_ could have received the meaning "ever-_lasting_."
There is, in fact, a very remarkable passage of the Apocalypse in which
that meaning is quite excluded: "And I saw another angel fly in the
midst of heaven, having the gospel of the age to come to preach
(_euaggelion aionion euaggelisai_) unto them that dwell on the earth,
and to every nation, and kindred, and tongue, and people, saying with a
loud voice, Fear God, and give glory to Him; for the hour of His
judgment is come: and worship Him that made heaven, and earth, and the
sea, and the fountains of waters" (Rev. xiv. 6, 7). It is evident that
if _aionion euaggelion_ here meant an everlasting gospel, the event
which the good news is intended to announce would never come. It may,
perhaps, be asserted that this passage of t