| || |The Berean Expositor
Volume 6 - Page 38 of 151 Index | Zoom | |
So the purpose unfolds, ever revealing more and more the central place that the Son of
God holds in its development, until we read of its fruition and full accomplishment when
the Son, having brought the purpose of the ages to a glorious consummation, hands over
to God a perfected kingdom, that God may be all in all (I Cor. 15: 24-28).
Not only have we the fact, the fulfilment, and the glorious centre of this purpose, but
we further learn that all creatures are in some way agents in the mighty plan. So far as
mankind is concerned it is divided into three classes, two of them racial and one spiritual.
First, we have the two national divisions of Jew and Gentiles. Israel's agency in the great
purpose may be summed up in three particulars: (1) a chosen people, (2) a city
(Jerusalem), and (3) a king (David typically, but Christ really). The Church, the spiritual
agency, made up of an election from Jew and Gentile, constitutes the third agency. These
three divisions run along the appointed ways without fusing, but draw near together by
two great outstanding events, namely, the first and second coming of Christ.
Satan works along lines that closely resemble the working of God in some particulars,
and his activities constitute a great opposing feature, overruled and made to contribute
finally to the outworking of the purpose of the God of all grace.
After we have made clear, in another paper, the meaning of the purpose of the ages,
we shall then be able to take up a little in detail the dispensations into which it is
The words aiġn and olam.
pp. 69 - 72
Much has been written regarding "eternity." Some teachers and preachers give one
the impression, by their emphasis and repetition, that the soundness of their doctrine,
their estimate of salvation, and their abhorrence of sin, will be largely gauged by the
frequency and the vehemence with which the words eternity and eternal are employed.
We have not only of eternal life, eternal punishment, eternal gospel, eternal purpose,
etc., which, as they are quoted from the A.V. may in some degree be excused, but we
hear also of eternal sin, eternal death, and other phrases which find no warrant even in the
A.V. Those for whom these papers are written should acquaint themselves with the fact
that the words rendered eternal, everlasting, for ever, etc., signify a period or periods of
time, which have had or will yet have a beginning, and which have had or will yet have
an end; which are not only spoken of in the singular, but in the plural. In Volume I,
pages 82-86, we touched just briefly upon the meaning of the Hebrew word olam, and
the Greek word aiġn, words translated as of eternity, but words which by meaning and
usage are limited to time. Our object then was a consideration of the teaching of