The Berean Expositor
Volume 8 - Page 95 of 141
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"The Name of the Lord, the Everlasting God."
"I AM THAT I AM. . . . . this is My Name for ever.
And this is My Memorial unto all generations."
Gen. 21: 33, and
Exod. 3: 14, 15.
pp. 40 44
There is something profound and awe-inspiring in the contemplation of, or shall we
say the attempt to contemplate, the idea conveyed in the words "everlasting", and
"for ever".
Perhaps we feel it would have been more comfortable for our orthodoxy if the
concordance did not put the possession of the land of Canaan, the covenant of
circumcision, and the everlasting hills all together under the one heading. The same
applies to the words "for ever" in Exodus. The feast of the passover, the service of the
willing Hebrew servant, the sign of the sabbath between the Lord and Israel are all
spoken of as "for ever".
To many of the readers of The Berean Expositor the suggestion that the passages in
our title should not contain the words "everlasting" and "for ever" will not be new, and
we believe that by a close following of the meaning of the original, a fuller conception of
the Lord and His purposes will be discovered than is possible from the words as they
stand in the A.V.
We have in previous articles discussed the meaning of the Hebrew word olam,
translated "everlasting"; the conclusion of our study was that the word must always be
given the meaning "age", and by that we understand a period of time of undefined or
hidden duration, having both a beginning and an end, but that this end is hidden from the
view of man. Some may say that we are tampering with the nature of God by substituting
"age" for "everlasting". We seek to understand the message of these titles, feeling sure
that to do so will be far more to the glory of God than any undue stress upon His eternal
Being, concerning which finite minds cannot expect to contain very clear or adequate
conceptions. Turning to the passages of our title, let us consider the context, then seek a
literal translation. The word that stands out prominently is Beer-Sheba, the well of the
oath; covenants, too, are the feature of the passage. Abraham is a sojourner (20: 1;
21: 34), Isaac, the child of promise, is born, the bondwoman and her son are cast out, and
God was with Abraham in all that he did. As a result of the oath between Abimelech and
Abraham, the name of the place was called Beer-Sheba, the well of the oath. Abraham
was nearing his perfecting; the next recorded incident is that of his great trial, his
endurance, and his obtaining of the promise.  The covenant between Abraham and
Abimelech brought to mind the great covenant God of Abraham, and Beer-Sheba
assumed a grander meaning. Abraham called there on the name of JEHOVAH EL
OLAM (the God of the age). Already we have read in connection with Abraham El
Shaddai, the Almighty God. This occurs at the commencement of Abraham's walk and