God’s eternity should not be conceived…as an eternally static, immobile moment of time. On the contrary: it is identical with God’s being and hence with his fullness of being. Not only is God eternal: he is his own eternity. A true analogy of it is not the contentless existence of a person for whom, as a result of idleness or boredom, grief or fear, the minutes seem like hours and the days do not go but creep. The analogy lies rather in the abundant and exuberant life of the cheerful laborer, for whom time barely exists and days fly by. From this perspective there is truth in the assertion that in hell there is no eternity but only time, and that the more a creature resembles God and is his image, the more he or she will rise above the imperfections of time and approach eternity.

Herman Bavinck, Reformed Dogmatics, Vol. II, pg. 163.

Every organic development serves to embody an idea; and as soon as this idea has found full and adequate expression, the organism receives the stamp of perfection and develops no further. Because the New Testament times rought the final realization of the divine counsel of redemption as to its objective and central facts, therefore New Testament revelation brought the full-grown Word of God, in which the New-born world, which is complete in Christ, mirrors itself. In this final stage of revelation the deepest depths of eternity are opened up to the eye of Apostle and Seer. Hence, the frequent recurrence of the expression, “before the foundation of the world.” We feel at every point that the last veil is drawn aside and that we stand face to face with the disclosure of the great mystery which was hidden in the divine purpose through the ages. All salvation, all truth in regard to man, has its eternal foundation in the triune God Himself. It is this triune God who here reveals Himself as the everlasting reality, from whom all truth proceeds, whom all truth reflects, be it the little streamlet of Paradise or the broad river of the New Testament losing itself again in the ocean of eternity. After this nothing higher can come.

Geerhardus Vos, Redemptive History and Biblical Interpretation, pg. 13

To accept an interpretation of life upon authority is permissible only if we have looked into the foundations of the authority we accept. But if we must determine the foundations of the authority, we no longer accept authority on authority. Authority could be authority to us only if we already knew that it had the right to claim authority. Such could be the case only if we knew in advance the nature of that authority. Thus we would have a theory of being already taken for granted at the outset of our investigation.

Greg Bahnsen, Van Til’s Apologetic, Pg. 95-96