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on Psalm 49:11. and 2 Thess. 2: 16. and other texts above. But as it is applied, not to punishment, but to happiness, it requires no further attention.

2 Cor. 4: 17, 18. and 5:1. I shall quote together. “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands,.eternal in the heavens.” In these verses, glory is contrasted with affliction, weight of glory with light affliction, and a far more exceeding and eternal weight of glory, with a flliction which is but for a moment. Besides, things which are not seen, are contrasted with things which are seen, and the eternal duration of things not seen, with the temporary duration of things which are seen ; and an house not made with hands, is contrasted with the house of this tabernacle, and the house not made with hands eternal in the heavens with the earthly house of this tabernacle. But notice, the duration of these things is said to be in the heavens, and we think could be shown from the context, to refer to that state of thirgs after the resurrection, when mortality is swallowed up of life, verse 4. See the whole context, and a paper in volume vii. of the Universalist Magazine on verse 10. The idea conveyed by the word eternal in all these verses, seems to be the stability of the things of that state compared to those of the present. Though the idea of their endless duration is included, yet the apostle's object seems to be more their stability than their endless duration. But as these passages have no relation to punishment, it is unnecessary to enter into further remarks, except to say, that the same or sim

ilar things are not said in regard to the punishment of any after the dissolution of their earthly tabernacle. This we shall see in Section 7. where all the passages are considered where eternal is applied to punishment.

SECTION VI.

ALL THE PLACES WHERE AION AND AIONOS ARE RENDERED

WORLD, CONSIDERED.

I FIND the Greek phrase, eis ton aiona, rendered world, 1 Cor. 8: 13. If meat make my brother to offend, I will eat no meat while the world standeth." Here the same Greek phrase is rendered world, which we have seen, is rendered never, forever, and for evermore. And why is it so rendered here? Because, it would not do to say—“I will eat no flesh while the never, forever, or everlasting standeth.” It is plain that this phrase did not express endless duration by the sacred writers.

In Heb. 1: 2. and 11: 3. we have the phrase tous aionas, and is rendered worlds. “By whom also he made the worlds. Through faith we understand that the worlds were made by the word of God.” On the first of these texts Pierce says.

66 If we render the words by whom also he appointed

the ages, the sense will fall in with Eph. 3:11. See Mr. Locke upon that verse." See on this passage in the last Section. On the second, Macknight says it is literally—“sæcula,

the ages.” Ewing renders it—"By faith we understand the ages were framed by the word of God.” Those

ages, he says, were reckoned three that before the law, that under the law, and that under the Messiah."

Eph. 3:21. “Unto him be glory in the church, by Christ Jesus, throughout all ages, world without end." The Greek here is eis pasas tas geneas tou aionos ton aionon. Macknight says this phrase literally is—“throughout all the generations of the age of ages.” Is a proper eternity measured by generations ? Surely not. By the age

of

ages seems to be meant the duration of Messiah's reign, or until he delivers up the kingdom to God the father, 1 Cor. 15: 24-28. Until then God is to be glorified in the church by Christ Jesus. I would suggest it for consideration-Is not the age of the Messiah called the age of ages in a similar sense as he is called “king of kings and Lord of lords ?" The age of the Messiah, was that for which all the others were constituted, shall continue throughout all the generations of this world, and is to he superseded by no other, like the ages which have preceded it.

The word aion is not only rendered world, but we read both of the beginning and end of the world or age; the one class precisely answering to the other. Let us first notice the texts which speak of the beginning of the age or world.

Eph. 3: 9. “ And to make all men see, what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” Wakefield renders it thus, “ was hidden from the ages in God." Macknight in his note on this text says,

“ Hid from the ages. So the original phrase apo ton aionon, ought to be translated, as is plain from Col. 1: 26. where generations are also mentioned.” To render aion here by any

word implying endless duration, would make the apostle speak of the beginning of the everlasting or eternal duration, which would be a contradiction in terms.

Tit. 1: 2. "In hope of eternal life, which God, that cannot lie, promised before the world began.” Wakefield renders i-promised before the ages." Macknight, in his note on this text, says, “ Before the times of the ages. Teo xpow dwww. Supposing that the word diwuos in this clause to signify eternal, the literal translation of the passage would be, before eternal times. But that being a contradiction in terms, our translators, contrary to the propriety of the Greek language, have rendered it before the world began.As Locke observes on Rom. 16 : 25. the true literal translation is, before the secular times ; referring us to the Jewish jubilees, by which times were computed among the Hebrews; as among the Gentiles they were computed by generations of men. Hence Col. 1 : 26. The mystery which was kept hid, amo TWY CIWVW και απο των γενεων from the ages and from the generations, , signifies the mystery which was kept hid from the Jews and from the Gentiles. See this explained Rom. 16 : 25. note 3.” Whitby's note is for subst'ance the same. Did God promise eternal life before the everlasting or the eternity began? The same or similar remarks apply to the next passage.

Rom. 16 : 25. - According to the revelation of the mystery, which was kept secret since the world be. gan." Wakefield renders it—" which was kept secret from the ages of old.” See Macknight on Rom. 16: 25.

Luke 1: 70. “ As he spake by the mouth of his holy prophets, which have been since the world be

Permit me to ask-Has God spoken by his holy prophets which have been since the everlasting or eternity began? Who believes eternity has a be

gan.”

ginning? Accordingly, Wakefield renders it “ from the first.” In his note he says, “ ap aionos" signifies " or of old, literally, from the age.” Dr. Campbell renders it—“ as anciently he promised by his holy prophets ;” and Whitby, “from the beginning of ages.” See Macknight on the last text.

Acts 3: 21. “Which God hath spoken by the mouth of all his prophets since the world began." The Greek phrase is the same here as in the last text, and is rendered in the same way, and the same remarks apply to it, and need not be repeated. See Macknight on Rom. 16: 25.

Acts 15:18. The Greek is here the same as in the last text, which saves all labor of transcribing or remarks.

John 9: 32. “Since the world began was it not heard, that any man opened the eyes of one that was born blind."

Wakefield renders it, "never was it heard yet;" and Dr. Campbell has it, “never was it heard before.” See on preceding texts.

2 Tim. 1:9. “Who bath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began.” The Greek phrase here is “pro hronon aionion,” which Wakefield renders," before the age.” Whitby, “ before any age hath passed.” Macknight, “ before the times of the ages." See his note quoted on Tit. 1: 2. above.

1 Cor. 2: 7. “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory.” The Greek here is pro ton aionon. Macknight renders it, “before the ages." He understands it “ before the Mosaic dispensation.”. See his notes on Rom. 16: 25. Eph. 3 : 9. and Col. 1: 26. above.

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