Word Studies in the Bible

By E. M. Zerr

EVERLASTING-FOREVER

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     These words are used so interchangeably in both the Old Testament and the New, that they have been selected as the title of this article. However, some slight variation in the definitions may be discovered, which will be considered in the examination. Each of the parts of the heading may be related to more than one original, hence only the outstanding items will be given space, the object being to indicate the proper application of the part of the definition observed. The first word is from OLAM in the Old Testament, and it has been so rendered 11 times. But the same Hebrew original is also rendered "for ever" a number of times. It is so given in Ecclesiastes 1:4, where the critics of the Bible think they have a contradiction of other statements. The passage in question reads as follows: "One generation passeth away, and another generation cometh; but the earth abideth for ever." This is said to contradict 2 Peter 3:10 which declares that the earth is to be burned up. Young defines the original as cited in the Old Testament as "age-lasting." This definition would be correct in any place where OLAM could be used at all. For instance, it means that the thing spoken of will last through the age to which it belongs. The writer had just mentioned the generations of men, that they would come and go, but the earth would abide for ever (age-lasting). The earth is to abide throughout the age in which men were to be produced.

     The second word of our heading has its original in the New Testament as well as the Old. There it comes from AION, which Strong defines "age; perpetuity." Thayer defines it as follows: "Age; a human life time; an unbroken age, perpetuity of time, eternity." Thus Thayer shows the word with a more specific meaning than "age-lasting" which has been used to define the word "everlasting." In one passage (Philemon 15) the term "forever" comes from AIONIOS, which is derived from the word introduced in the beginning of this paragraph. In the passage cited in Philemon it has the same sense as the Hebrew word OLAM namely, "age- lasting." And that passage makes a clear demonstration of such a definition. It would be evident to all minds that a master could only receive the services of his slave during his lifetime. This truth is what proves that "age-lasting" is a true over-all definition of the original. Hence it is necessary always to consider the age that is under investigation before determining the specific force of the original in given cases.

     Let us now consider this same word AIONIOS when not restricted to the span of

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a human life. Thayer defines it as follows: "Without beginning or end, that which always has been and always will be. Without beginning; without end, never to cease, everlasting." Thus we learn the word properly means the same as if it said "endless." While on this phase of the subject we should see Matthew 25:46, where we have the English words "everlasting" and "eternal," coming from the same original. So it is evident that if the joys of the saved will be endless, the punishment of the unsaved will be also.

     Before closing I shall cite one more passage in the Old Testament (Daniel 2:44). The prophet speaking of the kingdom of God says it shall "stand forever." This is from OLAM, which is defined "age-lasting." That is correct since the church or kingdom is expected to continue only through the Christian age. But we must not overlook the truth that it was predicted thus to stand. If Daniel knew what he was talking about, then the church has been in constant existence since it was set up, and that was as recorded in Acts 2. Not that it has always been perfect as to the conduct of its members, for it never will be so long as it is composed of men who are human beings. The church at Corinth had several serious defects when Paul wrote his first epistle to it, yet he called it "the church of God," and that was in the first century. It was expected to improve and continue to get stronger as the years passed, and was not counted on to arrive at any state of absolute perfection. Instead, the confirmation was to continue until the end (chapter 1:8). So it is folly to talk about "restoring" an institution that has never ceased to exist. As long as Daniel is received as an inspired prophet, we will believe that the great church or kingdom of Christ has existed ever since the God of heaven set it up. If He was not able to bring into being a kingdom that could weather the storms of human opposition and have an unbroken existence until the day of Jesus Christ, it will be vain for puny man to try in this late day to overcome the defect.