Dallas, TX. Conference Video – February 5-6, 2007

Study Topic: “The Purpose Of The Eons – Let Us Make Man” by Mike Vinson

Updated Audio Download August 23, 2023

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Rev 1:6  And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Introduction

As always we will begin our study with the reminder that we are to “Read, hear, and keep the things that are written therein, for the time is at hand.”

Rev 1:3  Blessed [is] he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

“Hath made us kings and priests”

Rev 1:6  And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

So we come to verse six which states that Christ “hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.” That phrase “He hath made us kings and priests” appears again just a couple of chapters later in this verse:

Rev 5:10  And hast made us unto our God kings and priests: and we shall reign on the earth.

Who is making this statement here in Revelation 5:10? While we will get to that again when we get to chapter five, we need to go ahead and look at who it is who making this claim. Here are the heavenly symbols of God’s elect who will “reign on earth [as] kings and priests.”

Rev 5:1  And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
Rev 5:2  And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
Rev 5:3  And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
Rev 5:4  And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
Rev 5:5  And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
Rev 5:6  And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
Rev 5:7  And he came and took the book out of the right hand of him that sat upon the throne.
Rev 5:8  And when he had taken the book, the four beasts and four [and] twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
Rev 5:9  And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
Rev 5:10  And hast made us unto our God kings and priests: and we shall reign on the earth.

To whom then is the “us” in this verse referring?

Rev 1:6  And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

According to verses 8-9 of chapter 5, Revelation 1:6 is a reference to the four and twenty elders and to the four beasts which are in the midst of and round about the throne of God!

Where have we seen these creatures before? We first see them as the cherubim who guard the tree of life in the garden of Eden. They next appear with two wings, over the ark of the covenant and on the veil of the temple. The next place we see these same creatures is in the book of Ezekiel chapters 1 and 10. There they have four wings and four faces each. Finally we find them again in the fourth and fifth chapters of Revelation. Here we see them with six wings, and each beast has the same faces but those faces are on separate beasts, and now they are crying “Holy, holy, holy, Lord God Almighty…” We have much more to say about these creatures and their association with the seraphims of Isaiah 6, but we will reserve that discussion for our studies in chapters 4 and 5.

Suffice it to say for now that these four creatures, as well as the four and twenty elders around God’s throne, are symbolic of God’s “blessed and holy” elect who will really are “seated with Christ in the heavens, and who now rule with Christ within and will rule with Christ on the earth. Let’s put this sixth verse of chapter 1 with the sixth verse of chapter 20 and see what we can learn:

Rev 1:6  And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Rev 20:6  Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

That is the significance of “making us kings and priests.” As we grow in our understanding of the things of the spirit, we will see how it is that a lion can also be called a lamb, and how Christ’s elect can also be called both four creatures and four and twenty elders. Once we come to see that those two symbols typify Christ’s Christ, then we will begin to understand just how much Christ identifies with His Christ.

Now let’s consider what is revealed in the middle part of this verse: “… Unto God and his Father” Let’s look at this verse in the super literal Concordant Version:

Rev 1:6 and makes us a kingdom and priests to His God and Father, to Him be glory and might for the eons of the eons! Amen!”

That is right, Christ has a “God and a Father.” Nowhere in scripture is that order ever reversed, but it is repeated, just to make that clear:

2Co 11:31  The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

Eph 1:3  Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [places] in Christ:

1Pe 1:3  Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

So much for the doctrine that Christ and the Father are one and the same. The only way they are one and the same is as we are one with Christ.

Joh 17:22  And the glory which thou gavest me I have given them; that they may be one, even as we are one:

All things are of God, but all things are by Christ, just as all men are of Adam but all men are by Eve.

1Co 11:8  For the man is not of the woman; but the woman of the man.
1Co 11:9  Neither was the man created for the woman; but the woman for the man.
1Co 11:10  For this cause ought the woman to have power on [her] head because of the angels.
1Co 11:11  Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
1Co 11:12  For as the woman is of the man, even so is the man also by the woman; but all things of God.

That is how we are to understand Christ’s relationship to His Father. Just as Adam came out of Christ, so Christ came out of His Father, and we are one with Christ just “as He is one with His Father.”

Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

So while the holy spirit teaches comparing spiritual things with spiritual, and we understand that a physical lamb typifies the spiritual sacrifice of Christ, we still are brought to see that spiritual truth “by the things that are made.” That is the very function of the physical realm. How else can an invisible God communicate with His physical creation?

Now let’s look at the end of this verse.

“… to him be glory and dominion for ever and ever. Amen.

The eons of the eons

Let’s look at this part of this verse in the Concordant Version to see what is behind the words “for ever and ever.” We know that God is not so redundant as to say “for eternity and for eternity.” Here is what the Greek really says:

Rev 1:6 and makes us a kingdom and priests to His God and Father, to Him be glory and might for the eons of the eons! Amen!

We find this phrase “eons of the eons” a double plural, 21 times in the New Testament. Here are a few of those entries from the Concordant Version:

Rom 16:27 to the only, and wise God, through Christ Jesus, be glory for the eons of the eons. Amen!”

1Ti 1:17 Now to the King of the eons, the incorruptible, invisible, only, and wise God, be honor and glory for the eons of the eons! Amen!”

Rev 22:5 And night shall be no more, and they have no need of lamplight and sunlight, for the Lord God shall be illuminating them. And they shall be reigning for the eons of the eons.”

This phrase “for the eons of the eons” is always connected with God’s being glorified, simply because it is a reference to that time when Satan is in the process of being destroyed and our rebellions are all being destroyed and burned up at the same time. It refers both to that time when God’s elect rule the kingdoms of this world and to eonian judgment in the lake of fire. Those are the eons of the eons. “They shall be reigning for the eons of the eons.”

Eon of the eons

Only twice in the Concordant Version do we find the phrase “the eon of the eons.”

Dan 7:18 Yet the saints of the supremacies shall receive the kingdom and they will safeguard the kingdom unto the eon, even unto the eon of the eons.”

Eph 3:21 to Him be the glory in the ecclesia and in Christ Jesus for all the generations of the eon of the eons! Amen!

The holy of holies is the holiest of the holy places. That eon when our old man is destroyed is the best eon of the eons. All the eons are for us, and in Christ we experience all these eons. These scriptures bear this out:

Mat 4:4  But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

2Co 4:15  For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.

1Co 3:22  Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

The eon of the eons is that age which brings all enemies under Christ, and brings us to the consummation of the eons.

1Co 15:21  For since by man [came] death, by man [came] also the resurrection of the dead.
1Co 15:22  For as in Adam all die, even so in Christ shall all be made alive.
1Co 15:23  But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.
1Co 15:24  Then [cometh] the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
1Co 15:25  For he must reign, till he hath put all enemies under his feet.
1Co 15:26  The last enemy [that] shall be destroyed [is] death.
1Co 15:27  For he hath put all things under his feet. But when he saith all things are put under [him, it is] manifest that he is excepted, which did put all things under him.
1Co 15:28  And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

That eon, in which all things within us are subdued to Christ, is our “eon of the eons.” It is both within us and in those “things to come.”

The impending eon

“All are yours… things present or things to come” would certainly include the “impending eon.” The scriptures tell us that there is a “present wicked eon” and an “impending eon.” We find this phrase “impending eon” three times in the Concordant Version:

Mat 12:32 And whosoever may be saying a word against the Son of Mankind, it will be pardoned him, yet whoever may be saying aught against the holy spirit, it shall not be pardoned him, neither in this eon nor in that which is impending.

Eph 1:21 [The Christ] up over every sovereignty and authority and power and lordship, and every name that is named, not only in this eon, but also in that which is impending:

Heb 6:5 and tasting the ideal declaration of God, besides the powerful deeds of the impending eon,

It is only “in Christ” that we are seated with Christ in the heavens and experience “the powerful deeds of the impending eon.”

This eon

Whenever we see the phrase “this eon” it is understood to be “this present wicked eon.” For example:

1Co 2:6 Yet wisdom are we speaking among the mature, yet a wisdom not of this eon, neither of the chief men of this eon, who are being discarded,

2Co 4:4 in whom the god of this eon blinds the apprehensions of the unbelieving so that the illumination of the evangel of the glory of Christ, Who is the Image of the invisible God, does not irradiate them.”

Gal 1:4 Who gives Himself for our sins, so that He might extricate us out of the present wicked eon, according to the will of our God and Father,

Tit 2:12 training us that, disowning irreverence and worldly desires, we should be living sanely and justly and devoutly in the current eon,

The phrase ‘this eon’ invariably refers to the time we all spend as children of disobedience:

Eph 2:2  Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
Eph 2:3  Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

As mentioned above, it is only in Christ that we can, while yet in “this wicked eon”, taste “the powerful deeds of the impending eon”, and declare that “sin no longer has dominion over us.”

Rev 1:6  And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.

We have seen that, in Christ we are made kings and priests for the purpose of being God’s channel for the salvation of all men of all time. We have been given to know that we are kings and priests to Christ’s ‘God and Father, to whom we give all the glory’ and all the dominion for all the time we rule, both this world and all the time we rule and judge angels:

1Co 6:2  Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
1Co 6:3  Know ye not that we shall judge angels? how much more things that pertain to this life?

That is for the ‘eons of the eons.’ In Christ, whose “words never pass away,” and who “is, was, and who will be,” we as Christ’s Christ, are given dominion over in in this age (Rom 6:14). This is how we are even now tasting the impending eon.

Eph 1:21 [The Christ] up over every sovereignty and authority and power and lordship, and every name that is named, not only in this eon, but also in that which is impending:

Heb 6:5 and tasting the ideal declaration of God, besides the powerful deeds of the impending eon,

Rom 6:14  For sin shall not have dominion over you: for ye are not under the law, but under grace.

D____ wrote:
Mike, I was just wondering if you could give me your interpretation of the verses below?

Mic 5:2  But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

My question about Mic 5:2 was more towards the last part of the verse where it says, “whose goings forth have been from of old, from everlasting.”
I was wondering what your thoughts were about the last part.  Please forgive me for not being clearer about that.

Heb 7:3  Without father, without mother, without descent,  having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Thanks, Mike.
D____

Think nothing of it D____,
I’m sure the question was clear in your mind. I’ve done the same thing many times. You ask about the last part of Mic 5:2.
“Whose goings forth have been from of old, from everlasting” should read:

Mic 5:2 And you, Bethlehem Ephratah, inferior to be among the mentors of Judah, from you shall one fare forth for Me to become the Ruler in Israel; yet His farings forth are from aforetime, from days eonian.”

This, of course, refers to the fact that the “one God of whom are all things” God the Father, created the “one Lord by whom are all things.”

1Co 8:6  But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

So it can be said of Christ that He is “before all things.” And yet He is not without beginning, rather “His goings forth are from days eonian” [ Hebrew – olawm – the Hebrew equivalent of the Greek aion].

Col 1:17  And he is before all things, and by him all things consist.

Christ is “before all” and yet “all consist in Him.” And why is it this way? The answer we are given again indicates that Christ was created. The answer is that “it pleased the Father” to be so.

Col 1:15 Who [ Christ] is the image of the invisible God, the firstborn of every creature:
Col 1:16  For by him [ Christ] were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
Col 1:17  And he is before all things, and by him all things consist.

Christ is not the original, but the “image of the [ original] invisible God.” That was just as true of Christ before His coming in the flesh as it is now. Christ Is, Was and Will Be “the image of the invisible God.”
Everything and everyone in heaven and in earth was created and are being created by Christ and for Christ. But at whose behest? From whom is all of this? Who has made Christ in His image? The ‘image’ is never superior to the original, and the image is never the original.
“He [ Christ] is before all [ creation] and by Him all [ creation] consist.” But the Father was never created, and there can be but one original, one supreme being. All else must come “of” that one supreme being. Who is supreme? Is it the Father, or is it Christ? The answer is that the original is superior to the image, and the one giving is always superior to the one receiving.

Joh 14:28  Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. /

Col 1:18  And he is the head of the body, the church: who [ Christ] is the beginning, the firstborn from the dead; that in all [ things] he might have the preeminence.
Col 1:19  For it pleased the Father that in him should all fulness dwell;
Col 1:20  And, having made peace through the blood of his cross, by him [ Christ] to reconcile all things unto himself [ the Father]; by him [ Christ], I say, whether they be things in earth, or things in heaven.

The Father could never die, so Christ “emptied Himself” of the divinity He had been given by His Father for the purpose of creating all and came and died for all, to complete that creation for which He was created. God’s purpose for creating Christ was for the express purpose of creating “the Christ.”

Heb 1:1  God, [ the Father] who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
Heb 1:2  Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Heb 1:1 By many portions and many modes, of old, God, speaking to the fathers in the prophets,
Heb 1:2 in the last of these days speaks to us in a Son, Whom He appoints enjoyer of the allotment of all, through Whom He also makes the eons;” (CLV)

“The eons” are our lives. “Times eonian” are the times in which men live in these “vessels of clay” and are judged as spirits. That is why Christ said that he who blasphemes the Holy Spirit will not be forgiven neither in this eon nor in the eon to come.

Mat 12:32 And whosoever may be saying a word against the Son of Mankind, it will be pardoned him, yet whoever may be saying aught against the holy spirit, it shall not be pardoned him, neither in this eon nor in that which is impending.(CLV)

We all live an eon as vessels of clay first. A chosen few are judged while in this “vessel of clay.” The vast majority of mankind will not be judged while in the flesh. Instead most will be judged as spirits in need of cleansing, some even as “messengers of the devil.”

Mat 25:41  Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

1Pe 4:17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

Here is the Concordant version:

Mat 25:31 Now, whenever the Son of Mankind may be coming in His glory, and all the holy messengers with Him, then shall He be seated on the throne of His glory,
Mat 25:41 Then shall He be declaring to those also at His left, ‘Go from Me, you cursed, into the fire eonian, made ready for the Adversary and his messengers.”

“Times eonian” continue through “eonian judgment” in the lake of fire. The aions continue until “God is all in all.” But even those being judged now are also judged in symbolic “fire.”

1Co 3:13  Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.
1Co 3:14  If any man’s work abide which he hath built thereupon, he shall receive a reward.
1Co 3:15  If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

Peter also tells us that those being judged while in the flesh are judged by fire:

1Pe 4:12  Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
1Pe 4:17  For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

The book of Revelation tells us that Satan also is eventually cast into this symbolic ‘fire’ after the thousand years are fulfilled:

Rev 20:7  And when the thousand years are expired, Satan shall be loosed out of his prison,
Rev 20:8  And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
Rev 20:9  And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
Rev 20:10  And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

Here’s verse ten in the Concordant version:

Rev 20:10 And the Adversary who is deceiving them was cast into the lake of fire and sulphur, where the wild beast and where the false prophet are also. And they shall be tormented day and night for the eons of the eons.”

So Satan is in the lake of fire only for “the eons of the eons.” He is not there ‘forever.’ Likewise Christ’s “goings forth” are also “from days eonian,” not ‘from eternity.’
This phrase here in Rev 20:10 “the eons of the eons”, is in God’s Word 21 times. When used in connection with Christ or His Father, it refers to all eons of all time:

1Ti 1:17 Now to the King of the eons, the incorruptible, invisible, only, and wise God, be honor and glory for the eons of the eons! Amen!”
2Ti 4:18 The Lord will be rescuing me from every wicked work and will be saving me for His celestial kingdom: to Whom be glory for the eons of the eons. Amen!
Heb 13:21 be adapting you to every good work to do His will, doing in us what is well pleasing in His sight, through Jesus Christ, to Whom be glory for the eons of the eons. Amen!

This oft repeated phrase in the Greek, “the aions of the aions”, is that time period referred to as the ‘great white throne lake of fire’ when those who comprise that lake are right there with all the other aions of men. All the aions from the ‘sea’ and all the aions from ‘death’ and all of the aions from ‘hell’ (Greek – hades – the grave). All men of all time will be present in that lake of fire. They will all be there either as the symbolic flames having within them the all consuming fiery Word of God, or they will be there as fuel for that symbolic ‘fire.’ Having all men of all time raised to judgment, the lake of fire will thus be “the aions of the aions,” or to use the English words, “the eons [ each individual life] of the eons.”
Here are a few more of the twenty- one times this phrase appears in the New Testament.

Gal 1:5  To whom be glory for ever and ever. Amen.(KJV)
Gal 1:5 to Whom be glory for the eons of the eons. Amen! (CLV)
Php 4:20  Now unto God and our Father be glory for ever and ever. Amen. (KJV)
Php 4:20 Now to our God and Father be glory for the eons of the eons! Amen! (CLV)

When used in connection with Christ alone, the phrase “eons of the eons” still means all “times aionios.”

Rev 10:6 and swears by Him Who is living for the eons of the eons, Who creates heaven and that which is in it, and the earth and that which is in it, and the sea and that which is in it, that there will be no longer a time of delay,

Again, it bears repeating that when used in connection with God’s elect, the phrase the eons of the eons means that period of time called the great white throne judgment, the lake of fire, the time when God, through His elect, will  judge and purge and purify “the Devil and his angels” and all men of all time of their unsubmissive carnal minds

Rev 20:10 And the Adversary who is deceiving them was cast into the lake of fire and sulphur, where the wild beast and where the false prophet are also. And they shall be tormented day and night for the eons of the eons.”

Inasmuch as those who are ruling with Christ during the thousand year reign are reigning over those who live in the flesh, when that phrase ‘eons of the eons” is thus used in connection with God’s elect, “the aions of the aions” can also include the millennial reign

Php 4:20 Now to our God and Father be glory for the eons of the eons! Amen!

1Ti 1:17 Now to the King of the eons, the incorruptible, invisible, only, and wise God, be honor and glory for the eons of the eons! Amen!”
2Ti 4:18 The Lord will be rescuing me from every wicked work and will be saving me for His celestial kingdom: to Whom be glory for the eons of the eons. Amen

And for those few who are being judged while in this flesh, “glory for the eons of the eons” can also include this time of being judged in the flesh. But if God is not being glorified, if we are opposing God and His Word, then the phrase “glory for the eons of the eons” has no application in our lives.
But the Greek word ‘aion’ is used in reference to much more than our individual lives. For example, judgment it said to be ‘aionios judgment.’

Heb 6:2  Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal [ aionios] judgment.

God’s elect were chosen “before times aionian,” “before chronos aionios… before the foundation of the world.”

Eph 1:4  According as he hath chosen us in him before the foundation of the world [ Greek – kosmos], that we should be holy and without blame before him in love:

“Before the foundation of the kosmos” is also “before times eonian” simply because Christ tells us that Satan was a liar and a murderer “from the beginning.”

Joh 8:44  Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning , and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

“The beginning” is the beginning of time, the beginning of the aions, from “times aionian.” And this is what we are told was done “before times aionian.”

2Ti 1:9  Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

Or as the Concordant Version has this verse:

2Ti 1:9 Who saves us and calls us with a holy calling, not in accord with our acts, but in accord with His own purpose and the grace which is given to us in Christ Jesus before times eonian [ Greek – chronos aionios].

And this is repeated:

Tit 1:2  In hope of eternal life, which God, that cannot lie, promised before the world began [ Greek- before chronos aionios]; 

 Which the Concordant version renders:

Tit 1:2 in expectation of life eonian, which God, Who does not lie, promises before times eonian [ chronos aionios].

Which all is simply confirming that as 1Co 11 tells us, God is the head of Christ, and as such created Christ so as to use Christ as his channel of creation:

1Co 11:3 Now I want you to be aware that the Head of every man is Christ, yet the head of the woman is the man, yet the Head of Christ is God.”

1Co 11:12 For even as the woman is out of the man, thus the man also is through the woman, yet all is of God.”

“The woman is out of the man  and “the man is the head of the woman” just as Christ came out of the Father and “the head of Christ is God.” This was all said three chapters earlier:

1Co 8:6  But to us there is but one God, the Father , of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

I hope these verses help you to see what is meant in Mic 5:2

Mic 5:2 And you, Bethlehem Ephratah, inferior to be among the mentors of Judah, from you shall one fare forth for Me to become the Ruler in Israel; yet His farings forth are from aforetime, from days eonian.”

Christ was with His Father from the beginning. The Father has no beginning. God used Christ to create the ages, the chronos aionios, the times eonian, in which we all live at the time of our appointed aion.  All our aions are within “times aionian.”
Mic 5:2 shows that what Christ says of Himself in Rev. 3:14 is true:

Rev 3:14  And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

So Christ was created first as God’s channel of the rest of His creation. All the rest of God’s creation is created by and for God’s first creation, Christ. But just as truly as we were all there in that first Adam, so true also is it that we are all purified and purged right there in that second Adam, “The Christ.”

Col 1:16  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
Eph 3:9  And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

These verses tell us plainly that “the fellowship of the mystery” was right there “from the beginning… hid in God who created all things by Jesus Christ,” and that “by Jesus Christ” times aionios were created for all mankind of all times aionios.

Col 1:18  And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all [ things] he might have the preeminence.

Christ “is the beginning.” He is “the beginning of the creation of God.” He “lives for the eons of the eons.” Christ lives from the beginning to the end.
The combination of Matthew with Luke makes clear when was the “beginning.” Christ tells us that the Devil “was a murderer from the beginning .”

Joh 8:44  Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

Speaking of this same time, the time of the first murder, we are given a phase which is equivalent to ‘the beginning.’ Christ refers to this time of the first murder, the murder of Abel by his brother Cain, as “the foundation of the world.”

Luk 11:50  That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
Luk 11:51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.

Abel’s time was also the time of our father Adam. What the scriptures call our first father is “the first man Adam.”

1Co 15:45  And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

Each of these two ‘Adams’ has his ‘aion’ in every man. Those who are judged now are used by Christ to later judge all others in “the eon impending” (CLV) or “the world to come” (KJV).

Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
Rom 11:31 Even so have these also now not believed, t hat through your mercy they also may obtain mercy.
Rom 11:32  For God hath concluded them all in unbelief, that he might have mercy upon all.

What a humbling statement. It is at the expense of unbelievers that believers are given faith. And it is through the mercy of believers all un believers will obtain mercy.

1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

That is how the elect fill Christ, just like Christ fills His Father. That is the purpose for “the Christ.” That is the purpose for which Christ was created. “The Christ” will not be completed until “the sins of the whole world” have been covered and forgiven and justified. It is through Christ’s christ that “the Christ” fill up Christ who in turn fills up His father. This is the purpose of the aions.

Eph 1:5  Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
Eph 1:8  Wherein he hath abounded toward us in all wisdom and prudence;
Eph 1:9 Having made known u nto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Eph 1:10  That in the dispensation of the fulness of times [ aionian] he might gather together in one all things in [ the] Christ , both which are in heaven, and which are on earth; even in him [ the Christ]:
Eph 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Eph 1:12  That we should be to the praise of his glory, who first trusted in Christ.

“The mystery of His will” is to us this thing He calls “the Christ” to gather together all in the Christ. Just notice how this incredible chapter of  God’s Word ends:

Eph 1:18  The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of h is inheritance in the saints,
Eph 1:19  And what is the exceeding greatness of his power to us- ward who believe, according to the working of his mighty power,

“The eyes of our understanding being opened to show us what is the hope of His calling, what t he riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who believe.”
That is an unbelievable and quite unknown concept, that Christ’s inheritance is “in the saints”. All we ever think of is the fact that “our inheritance is in Christ.” But when and if God does indeed “enlighten the eyes of our understanding”, we come to realize that the exceeding greatness of God’s power is to us as Christ’s inheritance. Paul is going to great lengths in this chapter to relate to us just how important is our part in this thing called “the Christ.” He continues this concept of just how important are God’s elect in completing “the Christ.”

Eph 1:20  Which he wrought in Christ, when he raised him from the dead, and set [ him] at his own right hand in the heavenly [ places],
Eph 1:21  Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
Eph 1:22  And hath put all [ things] under his feet, and gave him to be the head over all [ things] to the church,
Eph 1:23 Which is his body, the fulness of him that filleth all in all. 

It is “the church which is His body” [ which is] the fulness of Christ” who in turn fills his Father who fills all in all.
This is truly “the riches of the glory of his inheritance in the saints” to those whose “eyes of understanding have been enlightened. But for any who cannot even see the meaning of times aionios or times olawm, these things are all hidden to this very day.
I hope this helps you to see how the Father’s Holy Spirit has seen fit to use this word ‘eon,’ which is ‘olawm’ in the Hebrew and ‘aion’ in the Greek, to distinguish things eonian, from the Father who existed before times eonian. But as Mic 5:2 points out, Christ’s goings forth are “from times eonian” not from eternity.
Your second question was about Heb 7:3

Heb 7:3  Without father, without mo ther, without descent,  having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

This verse has led many who fail to see the point that Paul is making here in Hebrews, to believe that Melchisedec was Christ Himself or else some priest of God who never died. Anyone thinking such thoughts is missing entirely what Paul is trying to prove in the seventh chapter of Hebrews. Paul’s only purpose in bringing Melchisedec into this discussion is to show that King David had prophesied of a change in the priesthood from one which was based on physical pedigree to a spiritual priesthood which had no connection to the Aaronic Levitical priesthood. Melchisedec was not even connected to the tribe of Levi. He certainly was not connected to the family of Aaron. Yet Melchisedec was “the priest of the most high God” long before there ever was an Aaronic priesthood. Paul insists that the priesthood which was “after the order of Melchisedec” was actually superior to the Aaronic order. The point Paul is making is that we have no record of Melchisedec’s genealogy simply because physical genealogy is of no consequence in the new priesthood priesthood “after the order of Melchisedec.” After all, Melchisedec had no [ record of ] father or mother.”

Heb 7:1  For this Melchisedec, king of Salem [ Jerusalem – Jos 10:1-4], priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
Heb 7:2  To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
Heb 7:3  Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
Heb 7:4  Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
Heb 7:5  And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
Heb 7:6  But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
Heb 7:7  And without all contradiction the less is blessed of the better.
Heb 7:8  And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
Heb 7:9  And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
Heb 7:10  For he was yet in the loins of his father, when Melchisedec met him.
Heb 7:11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [ was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
Heb 7:12  For the priesthood being changed, there is made of necessity a change also of the law.
Heb 7:13  For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
Heb 7:14  For [ it is] evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
Heb 7:15  And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
Heb 7:16  Who is made, not after the law of a carnal commandment, but after the power of an endless life.
Heb 7:17  For he testifieth, Thou art a priest for ever after the order of Melchisedec.

Verse thirteen makes it clear that Paul is saying all of these things are spoken pertaining to our Lord who is of another tribe, of which no man gave attendance at the altar, because it is evident that our Lord sprang out of Judah of which tribe Moses spake nothing concerning priesthood. The emphasis is on Christ, not on a Canaanite king who was used as a type of Christ who had no Levitical Aaronic credentials.
Paul takes what David said:

Psa 110:4  The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.

And under inspiration of God’s Spirit, applies this verse which, it would appear, in context is being spoken of David, and applies this verse to Christ. It is “in Christ ” that all scripture is fulfilled. It was Christ Himself who said these worlds:

Mat 4:4  But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

So in Christ we too, become priests forever after the order of Melchisedec, because we too, have no record of Aaronic Levitical priesthood. Being in Christ is good enough:

Rev 5:10  And hast made us unto our God kings and priests: and we shall reign on the earth.

Melchisedec was both the “King of Salem and the priest of the most high God.” Christ too, was both a king and a priest, and as He is so are we…”

1Jn 4:17  Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

I hope that answers your question about Melchisedec. If I have overlooked something you were asking about, let me know.
As with so many things in God’s word, from a lamb to the temple to the altar to the curtain between the holy place and the Holy of Holies, the cherubim woven into those curtains, and I could go on and on; Melchizedek was a Canaanite king who is another type and shadow of Christ and His priesthood,. which was established by God’s sovereign decree independent of anything connected with the law of Moses.
Mike