Again, in Heb. xi. 3, «the worlds were framed,» should be «the ages.» In Heb. ix. 26, «now once in the end of the world» should be, «in the end of the ages.» Take, again; the closing words of S. , before every age, and now and unto all the ages,» i.e., before the ages began, and now, and throughout all the ages yet to come. So Rev. i. 6, «glory» is ascribed unto Christ, «unto the ages of the ages,» in the original. i. 17,» the King eternal» should be «the King of ages ;» in vi. 17, «charge them that are rich in this world» should be «in this age.» 2 Pet. ii. 17, «the mist of darkness is reserved for ever» should be «for the age,» for a period finite but indefinite.
Through these «ages» it is clearly taught that Christ’s work is to go on, for «Christ is the same today, and yesterday, and unto ‘the ages,»‘ Heb
A striking phrase closes this Epistle, ch. iii. 18, obscured in our translation – which renders «to Him be glory both now and for ever, instead of, as the original requires, «unto the day of (the) age,» see v. 5, which explains the reference. I might easily go on, but enough has been said to show that Scripture designs teach us the «doctrine of the ages.» In these repeated instances there must he some definite purpose in the use of these peculiar terms; and we must deeply regret the unfairness and inconsistency which in the case of aion mars and renders unfair our versions. Thus it would be interesting to ask on what principle our Revisers have in one brief epistle employed FIVE different words (or phrases) to translate this one word, aion, e.g., Eph. i. 21 ii. 2, 7 ; iii, 11,21, e.g., «world,» «course,» «age, » «eternal,»» for ever.» Such are the devious ways of our teachers, and our translators.
Let me state briefly the doctrine of «the ages.» «It will, I think, be found, that the adjective – aeonian – whether applied to ‘life,’ ‘punishment,’ ‘covenant,’ ‘times,’ or even God Himself, is always connected with remedial labor, and with the idea of ages or periods, in which God is working to meet and correct some awful fall.» – JUKES.
In 1 Tim
There is present in the word in fact a certain spiritual force, and a reference to «the ages» in which a redeeming process is going on. It is the more needful to insist on this, because in our recoil from the Roman Catholic teaching about Purgatory, etc., we have gone too far; we have been trained to limit all God’s possible dealings with us, to the narrow span of our earthly existence. But this is to shut our eyes to the truer and higher teaching of the Gospel. What does God mean by the repeated reference to these «ages,» when He speaks in the New Testament of His redeeming plan? On the popular view these passages go for nothing. Is this fair or reasonable? But by accepting what they plainly teach, we are enabled to harmonize God’s threatenings with His clearly expressed purpose to save all men finally. Indeed, in these «ages» is indicated the true scope of redemption, as a vast plan, extending over many periods or ages, of which our present life forms but one, and it may be, a very brief part. xiii. 8; and He assures us that He is alive «unto the ages,» and has the «keys of death and of Hades,» Rev. i. 18, words significant in this connection. This then, we, taught by Scripture, believe to be the «purpose of the ages,» Eph. iii. 11. Nay, we are permitted in Holy Scripture a momentary glance beyond that limit- in these glorious words: – «Then,» at the expiry it would seem of these ages, «comes the End, «when every enemy vanquished and every wanderer found, «Christ shall have delivered up the kingdom unto God web sites, and God shall be All in All.» – 1 Cor. xv. 28.