Thus we see the ages had a beginning, yet an aspect of God's wonderful purpose goes

back before this time. We live in an age at the moment, but it is evil in spite of its

scientific achievements, for it rejects Christ. There are ages yet to come, how many is

not revealed. It may be that the phrase "ages of ages" (rendered "ever and ever") means

the closing ages when God's redemptive purpose comes to a glorious conclusion, though

there are some (like the A.V. translators) who think it refers to eternity. There are

expositors who limit the word "age" to one in the future, that is the Millennial age, but

this is contrary to Eph. 2: 7.

God has certainly appointed the ages of time during which He is working out His

supreme plans. In Eph. 3: 11 "the eternal purpose" is literally "purpose of the ages".

We have a striking title of God in I Tim. 1: 17, "Now to the King of the ages (see

margin), incorruptible, invisible, only wise God, honour and glory to the ages of the

ages". The ages, appointed by Him, are most certainly under His sovereign control; but

they will have a conclusion when the divine purpose is fulfilled. What follows is not

revealed in Scripture; neither eternity in the past or future is the subject of revelation,

possibly because what eternity comprises is entirely beyond our comprehension.

We have a vast period of time divided into ages, and beyond this we cannot go.

Let no one think that if these things are true, the eternal security of the believer in

endangered. This security does not rest on one Hebrew and one Greek word. It rests on

Christ, the One Who "only hath immortality" (I Tim. 6: 15, 16), the One Who, having

defeated death, "dieth no more, death hath no more dominion over Him" (Rom. 6: 9).

This, together with the fact that the believer is eternally linked with Him Who said

"because I live, ye shall live also" (John 14: 19), means that he is eternally secure and

nothing can alter this glorious fact.

The whole subject, relating to aion and olam is a difficult one, and ignorant

dogmatism should be avoided. Whatever research is done on this subject, great care must

be taken not to go further than is clearly revealed, for if this happens we come into the

realm of fallible human opinion which can only lead to difficulty and error.

We do not take the matter any further, for its exposition does not come within the

scope of the Matthew's Gospel.