One of the able writers on the Ages says:

"This principle of rule by delegated authority, which dates before the fall of the angels (Jude 6, for 'estate' read 'principality'), was conferred on Adam, till he too fell (Ps. 8: 6-8), then on Israel (1 Kings 4:21) till she apostatized, then on the Gentiles (Dan. 2: 36-43), whose 'times' continue until now and are to close in the blasphemous ambition of one who shall set up his throne in the temple of God and claim Divine worship (2 Thess. 2). This principle is seen in full force in the Millennium. For (1) Christ Himself shall reign (by His deputy, the prince), as God's king in Zion (Ps. 2), the saints of the first resurrection (Rev. 20:4) being His associates on the throne; (2) then the twelve disciples (the apostle of the Gentiles is not of them) shall sit on thrones judging the twelve tribes of Israel (Matt. 19:28); and (3) of the sons of Israel Christ will make 'princes in all the earth' (Ps. 45:16), that is sovereign delegates in each Gentile nation of the world. In other words, a complete system of deputed rule, authority, and power will be set up on the earth, the whole of it being in the hands of Israel." 1

But in the final Age deputed rule will gradually cease, till Christ will reign alone with the whole universe joined to Him as a living body to its head. It is this sort of a redeemed and glorified 'cosmos" that is handed over to the Father.

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We will mention a few texts of Scripture that may need a word of comment:

“And he shall reign over the House of Jacob for the ages and of His kingdom there shall be no end" (Luke 1:33, literal).

This text harmonizes with all others and tells

1 After the Thousand Years, by George T. Trench, B.A. (London: Morgan & Scott), page 70.

us that Christ shall reign for the ages of the ages. We know that His reign comes to an end when He delivers the kingdom to the Father.

The second clause means that there shall be “no end" of His kingdom while the ages (which are time) last. This makes no reference to eternity. In Isa. 9:7 the same is said, "Of the increase of His government and peace there shall be no end." We know that Christ's personal reign lasts as long as time and He delivers up the kingdom to the Father at the end of time (1 Cor. 15:24). Any difficulty with these passages arises only from trying to take "end" in an absolute sense when it is relative, for the Bible is a book for time and time relationships. When the Word says, "neither is there any end of their treasures;

. neither is there any end of their chariots"; we all understand that the usage of the word "end" is relative.

There are those believing in ultimate salvation who say that the kingdom does not end even if Christ's rule ends. Let those who desire, accept that interpretation. We think that there is no reference in this text to eternity in its absolute sense but it is relative and refers to time.

It might be wise to consider another text which is thought, by some, difficult to explain. "For the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor. 4:18). The verse is not correctly translated, it should

read “the things which are seen are for a while (Matt. 13:21 has the same word), the things which are not seen are for the ages.' 99 The transient things around us pass away, the invisible things last for the ages. We know that many of the invisible things pass away, such as hate, sin and sorrow, even the good invisible things pass from their temporal manifestation into an eternal state at the end of the ages. The Apostle is speaking in the preceding verse of "the light affliction which is but for a moment works for us an exceeding weight of glory for the ages" (literal). These little afflictions which are for the brief span of our life, work an age-abiding glory. He is not speaking of eternity where all God's creatures have reached equality of glory in Christ, the inequality is only for the ages. The standing of every one in our Lord's redemption is equal and eternity will not arrive till God has brought all into this fulness and equality as wrought for them by Christ.

We have often thought of how great the change must be for a Christian "to depart and to be with Christ; which is far better:" we have often marveled at the thrill of life and joy that the redeemed will enjoy at the resurrection. We believe that the greatest experience that will ever come to any living being will be to have all things of time and sense disappear and God and His creatures and creation in ineffable and eternal union.

IX

THE SIGNIFICANCE OF HADES

THE word "Hades" means "unseen" and it is the term used in the New Testament for the invisible world of departed spirits. It is a gross error to use the word always in a bad sense and translate it by the word "hell," for Hades has a good part as well as a bad part. The good portion is regarded as above the bad portion. The good part is called Paradise (Luke 23:43); and we may infer that the bad portion is called “Tartarus" (2 Peter 2:4): "For if God spared not the angels that sinned, but cast them down to Tartarus," etc. (literal). Jesus said to the dying malefactor, “To-day shalt thou be with Me in Paradise." The expression "Abraham's Bosom" is a Jewish term synonymous with at least a part of Paradise (Luke 16:22). The usage of the word "Sheol" is that it is the Old Testament synonym for Hades.

The word "Hades" occurs in the following passages of the Scripture:

Matt. 11:23, “And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell (Hades): for if the mighty works, which have been

done in thee, had been done in Sodom, it would have remained until this day."

Matt. 16:18, "The gates of hell (Hades) shall not prevail."

Luke 10: 15, "And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell (Hades)."

Luke 16:23, "In hell (Hades) he lifted up his eyes."

Acts 2:27, "Wilt not leave my soul in hell (Hades)."

Acts 2:31, "His soul was not left in hell (Hades)."

1 Cor. 15:55, "O grave (Hades), where is thy victory?"

Rev. 1:18, "Have the keys of hell (Hades) and of death."

Rev. 6:8, "And his name that sat on him was Death, and Hell (Hades) followed with him."

Rev. 20:13 "Death and hell (Hades) delivered up the dead which were in them."

Rev. 20:14, "And death and hell (Hades) were cast into the lake of fire."

The Hadean state is the state into which the departed pass immediately upon death and there remain till the resurrection. It is, therefore, frequently spoken of as the Intermediate State.

There are those who hold that it was true that the saved entered Paradise in the Old Testament times and in the early Gospel times; but since