Let us consider some of those passages used to refute universal salvation. Jesus, speaking to the Jews, said, "I go My way and ye shall seek Me, and shall die in your sins; where I go, ye cannot come" (John 8:21). This has been used in argument and in sermons as a verse to attempt to show some will go into eternal punishment. But Jesus was telling those to whom he spoke that He would be returning to His Father, but they could not go with Him there. He also used the words "ye cannot come" when He spoke to His believing disciples (John 13:33-36). In neither case was he speaking of their final disposition.
At John 3:36: "He that believeth on the son hath everlasting life; and he that believeth not on the Son shall not see life, but the wrath of God abideth on him." Here Jesus is speaking of eonian life, not eternal life. As shown previously, there are those who will not enjoy the life of the two eons following the present one, but they will be raised at the consummation of the eons, reconciled to God, and He to them, as a result of the white throne judgment. Again, Jesus was not speaking of their final state.
Some refer to the "eternal damnation" of the KJV as proof of eternal punishment. The Greek words apollumi and krino, correctly translated, mean: appolumi, "destroy," "lose" (in the active voice) and "perish" or "be lost" (in the passive); krino, "judge" (in the active voice), and "am being judged" (in the passive). The noun derived from apollumi, apoleia, means "destruction" or "waste." But this word was translated "damnation" at 2 Peter 2:3 in the KJV, and "damnable" at 2 Peter 2:1. Apoleia is used in the Textus Receptus Text in Acts 25:16. This is the text supposedly used by the King James translators. However, the truth of the matter, is that the Greek text used by the King's translators differed with the so-called Textus Receptus in at least 287 places. (See Facts on the Textus Receptus and the King James Version by Dr. Allan A. MacRae and Dr. Robert C. Newman, Biblical School of Theology, Hatfield, Pa.) They translated apoleia "die." It is obvious that any man the Romans delivered to "die" apoleia, will be resurrected and judged. (See John 5:28,29; Acts 24:15) Therefore, apeleia cannot mean "no future life," it cannot mean the ultimate annihilation of any man. Krino, the word for "judge" occurs 14 times, and is once rendered damned (2 Thes. 2:12). The noun derived from it, "judgment," occurs 24 times and in seven of these occurrences was translated "damnation," yet in 13 instances in the same version it was translated "judgment." Krisis, another form derived from the verb, and meaning "judging," occurs 49 times in the Greek text. The translators of the KJV rendered it "judgment" 41 of those times, "condemnation" 3 times, "damnation" 3 times, and "accusation" twice. All those judged are not condemned nor are they damned. Judging involves setting affairs right between two parties in a suit, deciding an issue, coming to a conclusion. The English words "damn," "damnation," and "damned" have no equivalent in the Greek text, and should not have been used as the translation of any word appearing there. There is a compound of the word for "judge," katakrino, "condemn" which occurs 24 times in the N.T. Twice the KJV translated it "be damned." To condemn means to judge adversely, but again, the final state is not in view where the word appears in the text.
Perhaps the best summary against the use of the word "damn" and its derivatives in the Bible come from the pen of F.W. Farrar, a Canon of the Church of England. He writes in his Mercy and Judgment on page 369:
"The words 'damn' and its derivatives do no once occur in the Old Testament. In the New Testament they are the exceptional and arbitrary translation of two Greek verbs or their derivativeswhich occur 308 times. these words are 'appolumi' and 'krino.' 'Apolleia' (destruction or waste0 is once rendered 'damnation' and once 'damnable.' (2 Peter 2:3, and 2 Peter 2:1); 'krino,' (judge0 occurs 114 times, and is only once rendered 'damned.' (1 Thess. 2:120 'Krima,' (judgment or sentence) occurs 24 times, and is 7 times rendered 'damnation.' 'Katakrino,' (I condemn) occurs 24 times, and is twice only rendered 'be damned.'
Now turn to a modern dictionary, and you will see 'damnation' defined as 'exclusion from divine mercy; condemnation to eternal punishment.'
But to say that such is the necessary meaning of the words which are rendered by 'damn' and damnation,' is to say what is absurdly and even wickedly false. It is to say that a widow who marries again must be damned to endless torments (1 Tim. 5:12, 'having damnation,' krima), although St. Paul expressly recommends young widows to do so two verses later on. It is to say that everyone who ever eats the Lord's Supper unworthily, eats and drinks "eternal punishment' to himself, though St. Paul adds, almost in the next verse, that the judgment (krima) is disciplinary and educational to save us from condemnation. (1 Cor. 11:29-34) It is to say that 'the Day of Judgment' ought to be called 'Day of Damnation' (John 5:29) It is curious that our translators have chosen this most unfortunate variation of 'damn' and its cognates only fifteen times out of upwards of two hundred times that krino and its cognates occur; and that they have it for 'krisis' and 'krima,' not for the stronger compounds 'katakrima,' etc. The translators, however, may not be to blame. It is probable that 'damn' was once a milder word than 'condemn,' and had a far milder meaning than that which modern eschatology has furnished to modern blasphemy. We find from an Act passed when a John Russell was Chancellor (in the reign of Richard III or Henry VII), that the sanction of an Act against extorted benevolences is called 'a damnation'-that is, 'the infliction of a loss.' This is the true etymological meaning of the word, as derived from damnum, 'a loss'; and this original meaning is still found in such words as 'damnify,' 'indemnify,' and 'indemnity.' In the margin of 1 Cor. 11:29, we find 'judgment' for 'damnation'; whereas in verse 32 the 'judgment' of the Lord is milder than His 'condemnation.' Dr. Hey, in his lecture on the Ninth Article, says that the phrase, 'it deserveth God's wrath and damnation,' is used in the milder sense of the word which was originally prevalent. However this may be, the word has, as the Bishop of Chester says, undergone a modification of meaning from the lapse of time, and it is an unmixed gain both it and its congeners will wholly disappear from the revised version of the English Bible. 'Judgment' and 'condemnation' are the true representatives of 'krisis' and 'katakrisis,' and they are not steeped, like the word 'damnation,' in a mass of associated conceptions which do not naturally or properly belong to them. Equally unfortunate is the word 'hell.'"
The above writing was penned before the first major revision of the King James Bible was printed. His words came true. The Revision of the KJV removed the "damn" words from the pages of the Word bringing us a few steps closer to removing the tarnish the church has put upon the character of the Creator of all human beings.
Another argument against Universalism is Matthew 7:13,14. "Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be with go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." (King James Version)
This passage must be interpreted according to its context. The context of the Gospels is the kingdom in which Jesus will be reigning on this earth. Matthew 7:13,14 is in the context of the Sermon on the Mount. This sermon presents the principles and the rule of Jesus in His Kingdom on this earth. "Blessed are the meek: for they shall inherit the earth." (Matt. 5:5) This passage tells us the real nature of this sermon, for the meek have never inherited the earth nor have they ever reigned. It is important that we do not confuse events which will happen here in earth in future ages with what happens in eternity. Generally, revelation about events far into the future are not revealed by God until it is time.
(Editor's note): Unfortunately, the doomsday preachers of all generations have made this mistake over and over again. Tertullian, a leading third century theologian who, unfortunately gave us many of our theological words that we never seem to be able to understand, was certain Jesus was going to come in his life-time and set up his kingdom. They were even certain where it would begin and it was not Jerusalem. He and the rest of the Montanist sect were obviously wrong. Martin Luther stated he was certain the world would end within 50 years. Martin Luther was wrong. There are dozens of denominations of Christianity that were founded by people who were certain enough of when Jesus would return that they set exact dates. They were wrong, but many of the denominations which were formed based on their false dates are still with us.
The entrance way into the fullness of the Life Jesus Christ desires for us to have is certainly strait and narrow. There is room for only one person to pass through and that is Jesus Christ Himself. No one apart from being crucified with Him an becoming one with Him will enter into this realm. Our pastors, elders, Popes cannot stand besides us. There is room for only one. Our traditions, creeds, "correct" doctrines cannot come with us. There is only One Word. There is room for only Him. Our prejudices, anger, bitterness, self-righteousness, self-pity etc., cannot come with us. There is only room for Love.
While millions of Christians think that their denomination is the way ...that is why they are it, they are greatly mistaken, and are on the road that leads to destruction, that is, they will suffer great loss. That is what that word translated "destruction" means. We will have to let go of our denominational titles to get in. We will have to let go of our self-righteousness which came from our theology, our traditions, our heritage, our "correct" keeping of His laws. All that will have to go. The list is endless of the things we will have to let go of which actually keeps us from experiencing the fullness of His Life. The carnal Christian will suffer great loss when facing The Door Who is the door. It is truly best to let go of these things now. Then we may enter into that "aionion zoên" right here on earth
While it is outside the focus of this paper, I want to make a brief comment on the subject of aionion life, translated by the King James translators "eternal life." In the 16th Chapter of John's Gospel verses 32 and 33, Jesus leaves some departing words for his disciples. He said,
"Indeed the hour is coming, yes, has now come, that you will be scattered, each to his own, and will leave Me alone. And yet I am not alone, because the Father is with Me. These things I have spoken to you, that in Me you my have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world." Jesus spoke these words, lifted up His eyes to heaven, and said: "Father, the hour has come. Glorify Your Son, that the Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent."
So then aionion zoên, incorrectly translated "eternal life" is knowing God, the Father, and Jesus Christ, His Son. How well do you know God, the Father and His Son? The Bible tells us that to be carnally minded is death. (Rom. 8:6) The Scriptures say we can grieve and quench the Holy Spirit. They tell us our traditions can make the word of God of none effect. (Matth. 15:6; Mark 7:13) They tell us that the "Kingdom of God" is "righteous, peace, and joy." (Rom. 14:17)
Unfortunately, for most Christians too much of their "relationship" or "knowing" God, the Father and His Son, Jesus Christ is nothing more than memorizing the Scriptures and believing their church traditions. "Knowing" someone is not the same as knowing the Scriptures or church traditions about Jesus. There is a real intimacy which we can enter with Them even while here on earth. This intimacy varies with each individual, and it varies from day to day within a believer's life. To be carnally-minded cuts off the flow of "aionion zoên." Does that mean we have lost our place in heaven after this life? Of course not! But the quality of our Christian life here on earth is at jeopardy. "Righteousness, peace, and joy" as words are nothing more than words. But the reality of those words when we truly abide in Him are beyond words, nevertheless, very real. Aionion Zoên, translated by some of the more accurate translations with "age-lasting life" "age-during life," "life of the ages," or "eonion life" emphasize that Jesus is not only interested in redeeming everything lost, but those who have been brought into the kingdom in this dispensation, should taste and experience some of the reality of His life right now! It should manifest! We should be able to get to know more and more each day the reality of Him because we have a relationship with Them beyond words on a page in a Bible. The mistranslation of the word aionion to "eternal" has robbed millions of Christians of the fact that God wants us to experience His life now. Most Christians think of "eternal life" as something we get after we die. This is sad, because as a result of this concept, we are not manifesting a quality of life that we should presently be walking in. "Righteousness" is not just being moral. His peace far exceeds being calm during tough times. And His joy leaves the "happiness" the world lusts for, far behind. The fruit of the Spirit unfortunately for many Christians are empty words memorized in a Bible study. A proper understanding of "aionion zoên" will restore to us a key to "knowing" Jesus Christ, the Savior of the Whole World and His Father. The reality of this "life" which He gave us, will speak much more to the inhabitants of this world than words "about" Jesus. (End of editor's note)
Tuesday, February 28, 2012
Aion abbot chapt12
"(ta panta) all men: The phrase must not be limited in any way. It cannot mean merely 'Gentiles as well as Jews,' or 'the elect,' or 'all who believe.' We must receive it as it stands."
-Dr. Brooke Foss Westcott
"Under the instruction of those great teachers many other theologians believed in universal salvation; and indeed the whole Eastern Church until after 500 A.D. was inclined to it."
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Dr. Brooke Foss Westcott says of John 12:32, in the Speaker's Commentary: "(ta panta) all men: The phrase must not be limited in any way. It cannot mean merely 'Gentiles as well as Jews,' or 'the elect,' or 'all who believe.' We must receive it as it stands (Rom. 5:18; 8:32; 2 Cor. 5:15; Eph. 1:10; 1 Tim. 2:6; Heb. 2:9; 1 John 2:2). The remarkable reading 'all things' (omnia) points to a still wider application of Redemption (Col. 1:20)."
John MacIntyre, in his book Christian Doctrine of History, wrote (pp. 5-6), "What we regard as the Biblical view of time and history can only by anachronism be said to be that of the biblical writers themselves, yet that is the anachronism of which so many of our contemporaries are guilty."
G.T. Stevenson, in his Time and Eternity, says (p. 63), "Since, as we have seen, the noun aion refers to a period of time, it appears very improbable that the derived adjective aionios would indicate infinite duration, nor have we found any evidence in Greek writing to show that such a concept was expressed by this term." And on page 72, "In 1 Cor. 15:22-29 the inspired apostle to the Gentiles transports his readers' thoughts far into the future, beyond the furthest point envisaged elsewhere in holy writ. After outlining the triumph of the Son of God in bringing all creation under His benign control, Paul sets forth the consummation of the divine plan of the ages in four simple, yet infinitely profound words, 'God all in all.' This is our God, purposeful, wise, loving and almighty, His Son our Lord a triumphant Savior, Who destroys His enemies by making them friends."
Professor William Barclay comments in his The Letter to the Corinthians, concerning 1 Cor. 15:22-28, "God sent forth His Son to redeem the world so in the end God will receive back a world redeemed and then there will be nothing in heaven or in earth outside the love and power of God."
From The New Schaff-Herzog Encyclopedia of Religious Knowledge comes (vol. 12, p. 96), "Under the instruction of those great teachers many other theologians believed in universal salvation; and indeed the whole Eastern Church until after 500 A.D. was inclined to it. Doederlein says that 'In proportion as any man was eminent in learning in Christian antiquity, the more did he cherish and defend the hope of the termination of future torments.'" Many more church historians could be quoted with similar observations.
Concise summaries of universal salvation appear in the Schaff-Herzog Encyclopedia, vol. 12, pp. 95-97; and in the McClintock and Strong Encyclopedia of Biblical, Theological, and Ecclesiastical Literature, vol. 10, pp. 656-665.
Karl Barth, in his book Christ and Adam, Man and Humanity, wrote concerning Romans 5 (p. 109), "But in vv. 12-21 Paul does not limit his context to Christ's relationship to believers, but gives fundamentally the same account of His relationship to all men. The context is widened from church history to world history, from Christ's relationship to Christians to all men. ...What is said here applies generally and universally, and not merely to one limited group of men. Here 'religious' presuppositions are not once hinted at. The fact of Christ is here presented as something that dominates and includes all men." On page 112 of the same work: "vv. 12-21 are revolutionary in their insistence that what is true of Christians must also be true of all men."
Professor Marvin Vincent, in his Word Studies in the N.T., commenting upon Col. 1:20 wrote (vol. 3, p. 471), "All things (ta panta) must be taken in the same sense as in vv. 16, 17, 18. The whole universe, material and spiritual. The range of discussion opened by these words is too wide to be entered upon here. Paul's declarations elsewhere as to the ultimate fate of evil men and angels, must certainly be allowed their full weight; yet such passages as this and Eph. 1:10 seem to point to a larger purpose of God in redemption than is commonly conceived." And in vol. 4, p. 291, about 2 Tim. 1:9: "Before the world began (pro chronon aionion) Lit. Before eternal times. If it is insisted that aionion means everlasting, this statement is absurd. It is impossible that anything should take place before everlasting times." In vol. 4, pp. 58-62, commenting upon the Greek word aion, he says, "Aion, transliterated aion, is a period of time, of longer or shorter duration, having a beginning and an end, and complete in itself... The word always carries the notion of time and not eternity. It always means a period of time. The adjective aionios in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carries the sense of endless or everlasting... aionios means enduring through, or pertaining to, a period of time. Both the noun and the adjective are applied to limited periods."
Dr. S.S. Graig, in The Presbyterian, Jan. 30, 1930, wrote, "According to the latter (Dr. B.B. Warfield), there is no warrant for saying that the Scriptures teach that but few are saved, and that while some will be lost, yet that when the Scriptures say that Christ came to save the world, that He does save the world and that the world shall be saved by Him. They mean that He came to save and does save the human race, and that the human race is being led by God to a racial salvation, that in the age-long development of the race of men, it will attain at last to a complete salvation, and our eyes will be greeted with the spectacle of a saved world. Thus the human race attains to the goal for which it was created, and sin does not snatch it out of God's hands; the primal purpose of God with it is fulfilled; and through Christ the race of men, though fallen into sin, is recovered to God, and fulfills its original destiny."
Dr. Warfield believed what Paul taught in 1 Tim. 4:9-11: "This is a faithful saying and worthy of all acceptation. For therefore we both labor and suffer reproach, because we trust in the living God, Who is the Savior of ALL men. Specially of those that believe. These things command and teach." While Dr. Warfield spend most of his life teaching the Calvinist "election doctrine" which usually meant few would be saved, it seems Dr. Warfield softened up quite a bit in his latter years. This is a phenomenon which seems to occur quite frequently with dogmatic minds. Time and wisdom have a way of tempering the zeolot's demand for justice. As the zeolot wanders through his own sins and lifelong character flaws which he seems never to be able to overcome, he looks for mercy for himself, and in so doing, discovers that same fountain of mercy flows to all mankind. God becomes bigger as we become smaller.
Dr. J.R. Dummelow, in his commentary of Col. 1:20: "The Son's atoning death, availed for the whole angelic world, as well as for the world of men, since the Son is head of both. Very difficult." Although the Dr. admits the truth of universal reconciliation, it is "very difficult" for him to do so from his denominational position.
St. Clemens of Alexandria says, "He saves all, but converting some by punishment, and others who follow by their own will-that every knee may bend to Him, of things in heaven and earth and under the earth." (See Phil. 2:9-12)
St. Isadore states, "When the Lord says 'neither in this world nor in the world to come' He shows that, for some, sins are there to be forgiven." (Read Matt. 12:31-32)
John Scotus Erigena said, "This, however we say, not that nature will be happy in all, but that in all it will be set free from death and misery."
St. Anselm: "It is not just that God should altogether suffer to perish His creatures which He hath made. God demands from no sinner more than he owes; but since no one can pay as much as he owes, Christ alone paid for all more than the debt due."
Professor Friedrich D.F. Schleiermacher says, "Through the force of the Redemption, a universal restoration of souls will follow."
Perrone stated, "All agree in saying that it is too violent to admit at once into heaven all those who only repented of their past evil life at the end, and who indulged too much in the sensualities of this life, since nothing defiled enters there; also it is too harsh to assign all such to eternal torments."
Dr. Thomas Guthrie: "My belief is that in the end there will be a vastly larger number saved than we have any conception of. What sort of earthly government would that be where more than half the subjects were in prison? I cannot believe that the government of God will be like that."
Dean Richard W. Church: "I should be disloyal to Him whom I believe is as the Lord of truth if I doubted that honest seeking should at last find Him here, man's destiny stops not at the grave, and many, we may be sure, will know Him there who did not know Him here."
Dean A.P. Stanley says that: "In the 'world to come' punishment will be corrective and not final, and will be ordered by the Love and Justice, the height and depth of which it is beyond the narrow thoughts of man to conceive."
Professor Challis says: "...so that the end of divine punishment is for correction, and for giving effect to the establishing of universal righteousness."
William Law: "As of the purification of all human nature either in this world or some after ages, I fully believe it." And again, "Every number of destroyed sinners ...must through the all-working, all redeeming love of God, which never ceaseth, come at last to know that they had lost, and have found again, such a God of love as this." (Read Psa. 103:9; Mic. 7:18; Lam 3:31-33; Isa. 57:16)
Dr. Lightfoot: "In our English translation the word 'hell' seems to speak what is neither warrantable by Scripture or reason."
Rabbi Loewe: "Olam simply signifies for a long time. The Hebrew Scriptures do not contain any doctrine referring to everlasting punishment."
Philippson, in his Israel Religionslehre, says (11:255), "The Rabbi teach no eternity of hell torments; even the greatest sinners were punished for generations."
Charles H. Welch wrote in An Alphabetical Analysis, (vol. 1, p. 279), "Eternity is not a Biblical theme." And (vol. 1, p. 52), "What we have to learn is that the Bible does not speak of eternity. It is not written to tell us of eternity. Such a consideration is entirely outside the scope of revelation." Welch was the editor of The Berean Expositor, and a man well versed in Greek.
A.E. Knoch wrote in his small booklet What are the Facts, Eternal Torment or Universal Reconciliation? (page 51), "To sum up: though the Bible and the various views are contradictory on this subject, an accurate inquiry into the grammar, the scope and the application of each text shows us that most of them refer to the process, not the goal; they are temporary, not eternal; they include few, not all, therefore we can believe all that God has said. The last and highest revelation through the apostle Paul stands as it is written, that ALL mankind shall be saved (1 Tim. 2:4; 4:10), justified (Rom. 5:18), vivified (1 Cor. 15:22), and the universe (Col. 1:20) in heaven as well as on earth, will be reconciled with God through the blood of His cross." Mr. Knoch worked with the Hebrew and Greek texts for more than fifty years. He is the author of so many articles concerning the Scriptures that his writings make a complete library.
While our versions in common use vary where the English translation of the words "eon" and "eonian" occur in relation to "punishment;" nevertheless, where universal reconciliation is in view, all are translated similarly, including the KJV. (See Rom. 5:18-19; 8:18-25; 11:25-36; Eph. 1:9-11; 3:11; Phil. 2:10-11; Col. 1:15-20; 1 Tim. 2:3-6; 4:9-11; Heb. 2:9; 1 John 2:2; Rev. 4:11.)
Those who see and believe the truth of universal salvation as the purpose of God's plan for the eons, or ages, say those verses in some versions which are translated so they teach endless punishment have been incorrectly translated; yet no one seems to suggest that the verses which teach universal reconciliation have been. It would seem that many of the "translators" were simply commenting upon what they believe, rather than translating what the Greek and Hebrew convey. The work of a translator is to literally and faithfully bring over into another language what the text of the Greek and Hebrew say, and to let the commentators make of it what they will.
Paul told Timothy (2 Tim. 3:16) that "all Scripture is inspired by God and is beneficial for teaching, for exposure, for correction, for discipline in righteousness, that the man of God may be equipped, fitted out for every good act." Each word in the whole of the Scriptures was carefully chosen by God that He might reveal to mankind His plan and purpose for it. Jesus spoke of the importance of even the smallest letter of the law (Matt. 5:18). Paul's instruction to Timothy emphasized the importance of having a "pattern of sound words which you hear from me" (2 Tim. 1:13). The writers of the Hebrew and Greek Scriptures were inspired to write exactly what God told them to write. Unfortunately, no translator was so inspired. One cannot see the truth of the word aion as it is translated in our common version without the aid of a knowledge of the Greek and Hebrew themselves, or without some study aid, such as a concordance, lexicon, or a faithful literal translation or other such help. Such versions as Rotherham's Emphasized Version, or the American Standard Version with marginal notes, are of help, as are the concordances previously mentioned, to those who do not know the languages of inspiration.
-Dr. Brooke Foss Westcott
"Under the instruction of those great teachers many other theologians believed in universal salvation; and indeed the whole Eastern Church until after 500 A.D. was inclined to it."
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Dr. Brooke Foss Westcott says of John 12:32, in the Speaker's Commentary: "(ta panta) all men: The phrase must not be limited in any way. It cannot mean merely 'Gentiles as well as Jews,' or 'the elect,' or 'all who believe.' We must receive it as it stands (Rom. 5:18; 8:32; 2 Cor. 5:15; Eph. 1:10; 1 Tim. 2:6; Heb. 2:9; 1 John 2:2). The remarkable reading 'all things' (omnia) points to a still wider application of Redemption (Col. 1:20)."
John MacIntyre, in his book Christian Doctrine of History, wrote (pp. 5-6), "What we regard as the Biblical view of time and history can only by anachronism be said to be that of the biblical writers themselves, yet that is the anachronism of which so many of our contemporaries are guilty."
G.T. Stevenson, in his Time and Eternity, says (p. 63), "Since, as we have seen, the noun aion refers to a period of time, it appears very improbable that the derived adjective aionios would indicate infinite duration, nor have we found any evidence in Greek writing to show that such a concept was expressed by this term." And on page 72, "In 1 Cor. 15:22-29 the inspired apostle to the Gentiles transports his readers' thoughts far into the future, beyond the furthest point envisaged elsewhere in holy writ. After outlining the triumph of the Son of God in bringing all creation under His benign control, Paul sets forth the consummation of the divine plan of the ages in four simple, yet infinitely profound words, 'God all in all.' This is our God, purposeful, wise, loving and almighty, His Son our Lord a triumphant Savior, Who destroys His enemies by making them friends."
Professor William Barclay comments in his The Letter to the Corinthians, concerning 1 Cor. 15:22-28, "God sent forth His Son to redeem the world so in the end God will receive back a world redeemed and then there will be nothing in heaven or in earth outside the love and power of God."
From The New Schaff-Herzog Encyclopedia of Religious Knowledge comes (vol. 12, p. 96), "Under the instruction of those great teachers many other theologians believed in universal salvation; and indeed the whole Eastern Church until after 500 A.D. was inclined to it. Doederlein says that 'In proportion as any man was eminent in learning in Christian antiquity, the more did he cherish and defend the hope of the termination of future torments.'" Many more church historians could be quoted with similar observations.
Concise summaries of universal salvation appear in the Schaff-Herzog Encyclopedia, vol. 12, pp. 95-97; and in the McClintock and Strong Encyclopedia of Biblical, Theological, and Ecclesiastical Literature, vol. 10, pp. 656-665.
Karl Barth, in his book Christ and Adam, Man and Humanity, wrote concerning Romans 5 (p. 109), "But in vv. 12-21 Paul does not limit his context to Christ's relationship to believers, but gives fundamentally the same account of His relationship to all men. The context is widened from church history to world history, from Christ's relationship to Christians to all men. ...What is said here applies generally and universally, and not merely to one limited group of men. Here 'religious' presuppositions are not once hinted at. The fact of Christ is here presented as something that dominates and includes all men." On page 112 of the same work: "vv. 12-21 are revolutionary in their insistence that what is true of Christians must also be true of all men."
Professor Marvin Vincent, in his Word Studies in the N.T., commenting upon Col. 1:20 wrote (vol. 3, p. 471), "All things (ta panta) must be taken in the same sense as in vv. 16, 17, 18. The whole universe, material and spiritual. The range of discussion opened by these words is too wide to be entered upon here. Paul's declarations elsewhere as to the ultimate fate of evil men and angels, must certainly be allowed their full weight; yet such passages as this and Eph. 1:10 seem to point to a larger purpose of God in redemption than is commonly conceived." And in vol. 4, p. 291, about 2 Tim. 1:9: "Before the world began (pro chronon aionion) Lit. Before eternal times. If it is insisted that aionion means everlasting, this statement is absurd. It is impossible that anything should take place before everlasting times." In vol. 4, pp. 58-62, commenting upon the Greek word aion, he says, "Aion, transliterated aion, is a period of time, of longer or shorter duration, having a beginning and an end, and complete in itself... The word always carries the notion of time and not eternity. It always means a period of time. The adjective aionios in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carries the sense of endless or everlasting... aionios means enduring through, or pertaining to, a period of time. Both the noun and the adjective are applied to limited periods."
Dr. S.S. Graig, in The Presbyterian, Jan. 30, 1930, wrote, "According to the latter (Dr. B.B. Warfield), there is no warrant for saying that the Scriptures teach that but few are saved, and that while some will be lost, yet that when the Scriptures say that Christ came to save the world, that He does save the world and that the world shall be saved by Him. They mean that He came to save and does save the human race, and that the human race is being led by God to a racial salvation, that in the age-long development of the race of men, it will attain at last to a complete salvation, and our eyes will be greeted with the spectacle of a saved world. Thus the human race attains to the goal for which it was created, and sin does not snatch it out of God's hands; the primal purpose of God with it is fulfilled; and through Christ the race of men, though fallen into sin, is recovered to God, and fulfills its original destiny."
Dr. Warfield believed what Paul taught in 1 Tim. 4:9-11: "This is a faithful saying and worthy of all acceptation. For therefore we both labor and suffer reproach, because we trust in the living God, Who is the Savior of ALL men. Specially of those that believe. These things command and teach." While Dr. Warfield spend most of his life teaching the Calvinist "election doctrine" which usually meant few would be saved, it seems Dr. Warfield softened up quite a bit in his latter years. This is a phenomenon which seems to occur quite frequently with dogmatic minds. Time and wisdom have a way of tempering the zeolot's demand for justice. As the zeolot wanders through his own sins and lifelong character flaws which he seems never to be able to overcome, he looks for mercy for himself, and in so doing, discovers that same fountain of mercy flows to all mankind. God becomes bigger as we become smaller.
Dr. J.R. Dummelow, in his commentary of Col. 1:20: "The Son's atoning death, availed for the whole angelic world, as well as for the world of men, since the Son is head of both. Very difficult." Although the Dr. admits the truth of universal reconciliation, it is "very difficult" for him to do so from his denominational position.
St. Clemens of Alexandria says, "He saves all, but converting some by punishment, and others who follow by their own will-that every knee may bend to Him, of things in heaven and earth and under the earth." (See Phil. 2:9-12)
St. Isadore states, "When the Lord says 'neither in this world nor in the world to come' He shows that, for some, sins are there to be forgiven." (Read Matt. 12:31-32)
John Scotus Erigena said, "This, however we say, not that nature will be happy in all, but that in all it will be set free from death and misery."
St. Anselm: "It is not just that God should altogether suffer to perish His creatures which He hath made. God demands from no sinner more than he owes; but since no one can pay as much as he owes, Christ alone paid for all more than the debt due."
Professor Friedrich D.F. Schleiermacher says, "Through the force of the Redemption, a universal restoration of souls will follow."
Perrone stated, "All agree in saying that it is too violent to admit at once into heaven all those who only repented of their past evil life at the end, and who indulged too much in the sensualities of this life, since nothing defiled enters there; also it is too harsh to assign all such to eternal torments."
Dr. Thomas Guthrie: "My belief is that in the end there will be a vastly larger number saved than we have any conception of. What sort of earthly government would that be where more than half the subjects were in prison? I cannot believe that the government of God will be like that."
Dean Richard W. Church: "I should be disloyal to Him whom I believe is as the Lord of truth if I doubted that honest seeking should at last find Him here, man's destiny stops not at the grave, and many, we may be sure, will know Him there who did not know Him here."
Dean A.P. Stanley says that: "In the 'world to come' punishment will be corrective and not final, and will be ordered by the Love and Justice, the height and depth of which it is beyond the narrow thoughts of man to conceive."
Professor Challis says: "...so that the end of divine punishment is for correction, and for giving effect to the establishing of universal righteousness."
William Law: "As of the purification of all human nature either in this world or some after ages, I fully believe it." And again, "Every number of destroyed sinners ...must through the all-working, all redeeming love of God, which never ceaseth, come at last to know that they had lost, and have found again, such a God of love as this." (Read Psa. 103:9; Mic. 7:18; Lam 3:31-33; Isa. 57:16)
Dr. Lightfoot: "In our English translation the word 'hell' seems to speak what is neither warrantable by Scripture or reason."
Rabbi Loewe: "Olam simply signifies for a long time. The Hebrew Scriptures do not contain any doctrine referring to everlasting punishment."
Philippson, in his Israel Religionslehre, says (11:255), "The Rabbi teach no eternity of hell torments; even the greatest sinners were punished for generations."
Charles H. Welch wrote in An Alphabetical Analysis, (vol. 1, p. 279), "Eternity is not a Biblical theme." And (vol. 1, p. 52), "What we have to learn is that the Bible does not speak of eternity. It is not written to tell us of eternity. Such a consideration is entirely outside the scope of revelation." Welch was the editor of The Berean Expositor, and a man well versed in Greek.
A.E. Knoch wrote in his small booklet What are the Facts, Eternal Torment or Universal Reconciliation? (page 51), "To sum up: though the Bible and the various views are contradictory on this subject, an accurate inquiry into the grammar, the scope and the application of each text shows us that most of them refer to the process, not the goal; they are temporary, not eternal; they include few, not all, therefore we can believe all that God has said. The last and highest revelation through the apostle Paul stands as it is written, that ALL mankind shall be saved (1 Tim. 2:4; 4:10), justified (Rom. 5:18), vivified (1 Cor. 15:22), and the universe (Col. 1:20) in heaven as well as on earth, will be reconciled with God through the blood of His cross." Mr. Knoch worked with the Hebrew and Greek texts for more than fifty years. He is the author of so many articles concerning the Scriptures that his writings make a complete library.
While our versions in common use vary where the English translation of the words "eon" and "eonian" occur in relation to "punishment;" nevertheless, where universal reconciliation is in view, all are translated similarly, including the KJV. (See Rom. 5:18-19; 8:18-25; 11:25-36; Eph. 1:9-11; 3:11; Phil. 2:10-11; Col. 1:15-20; 1 Tim. 2:3-6; 4:9-11; Heb. 2:9; 1 John 2:2; Rev. 4:11.)
Those who see and believe the truth of universal salvation as the purpose of God's plan for the eons, or ages, say those verses in some versions which are translated so they teach endless punishment have been incorrectly translated; yet no one seems to suggest that the verses which teach universal reconciliation have been. It would seem that many of the "translators" were simply commenting upon what they believe, rather than translating what the Greek and Hebrew convey. The work of a translator is to literally and faithfully bring over into another language what the text of the Greek and Hebrew say, and to let the commentators make of it what they will.
Paul told Timothy (2 Tim. 3:16) that "all Scripture is inspired by God and is beneficial for teaching, for exposure, for correction, for discipline in righteousness, that the man of God may be equipped, fitted out for every good act." Each word in the whole of the Scriptures was carefully chosen by God that He might reveal to mankind His plan and purpose for it. Jesus spoke of the importance of even the smallest letter of the law (Matt. 5:18). Paul's instruction to Timothy emphasized the importance of having a "pattern of sound words which you hear from me" (2 Tim. 1:13). The writers of the Hebrew and Greek Scriptures were inspired to write exactly what God told them to write. Unfortunately, no translator was so inspired. One cannot see the truth of the word aion as it is translated in our common version without the aid of a knowledge of the Greek and Hebrew themselves, or without some study aid, such as a concordance, lexicon, or a faithful literal translation or other such help. Such versions as Rotherham's Emphasized Version, or the American Standard Version with marginal notes, are of help, as are the concordances previously mentioned, to those who do not know the languages of inspiration.
Aion Abbot Chap 11
Will be Everlasting
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"Professor A.T. Robertson and A.B. Bruce agree that 'kolasis aionion' of the KJV has a literal meaning of 'age-lasting correction.'"
"Let me say to Bible students that we must be very careful how we use the word 'eternity.' We have fallen into great error in our constant usage of that word. There is no word in the whole Book of God corresponding with our eternal..."
-G. Campbell Morgan
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Matthew 25:31-46 concerns the judgment of NATIONS, not individuals. It is to be distinguished from other judgments mentioned in Scripture, such as the judgment of the saints (2 Cor. 5:10-11); the second resurrection, and the great white throne judgment (Rev. 20:11-15). The judgment of the nations is based upon their treatment of the Lord's brethren (verse 40). No resurrection of the dead is here, just nations living at the time. To apply verses 41 and 46 to mankind as a whole is an error. Perhaps it should be pointed out at this time that the Fundamentalist Evangelical community at large has made the error of gathering many Scriptures which speak of various judgments which will occur in different ages and assigning them all to "Great White Throne" judgment. This is a serious mistake. Matthew 25:46 speaks nothing of "grace through faith." We will leave it up to the reader to decide who the "Lord's brethren" are, but final judgment based upon the receiving of the Life of Christ is not the subject matter of Matthew 25:46 and should not be interjected here. Even if it were, the penalty is "age-during correction" and not "everlasting punishment."
Dr. J.D. Dummelow, in his commentary on Matt. 25:31-46, says, "Christ here speaks of the judgment of Christians alone, because that was the question which most concerned the apostles and their future converts... A common interpretation, however, is that the judgment of all mankind is meant."
Professor A.T. Robertson, in his Word Pictures in the N.T., and Prof. A.B. Bruce, in The Expositor's Greek Testament, agree that the kolasis aionion, the "everlasting punishment" of the KJV, has a literal meaning of "age-lasting correction."
Dr. F.W. Farrar says: "It may be worthwhile, however, to point out once more to less educated readers that aion, aionios, and their Hebrew equivalents in all combinations are repeatedly used of things which have come to an end. Even Augustine admits (what, indeed, no one can deny), that in Scripture aion and aionios must in many instances mean 'having an end,' and St. Gregory of Nyssa, who at least knew Greek, uses aionios as the epithet for 'an interval.'" Dean Farrar also states: "The pages of theologians in all ages show a startling prevalence of such terms as 'everlasting death, everlasting damnation, everlasting torments, everlasting vengeance, everlasting fire'-not one of which has Scriptural authority." Dr. Farrar was well versed in the Biblical languages, author of books on the life of Jesus, the life of Paul, and Greek grammar, as well as others.
Dr. Edwin Abbott, headmaster of the City of London School, wrote in his Cambridge Sermons (p. 25), "And as for ourselves, though occasionally mentioning in language general and metaphorical, states of eonian life and eonian chastisment awaiting us after death, the Holy Scriptures give no detailed information as to either condition." Dr. Abbott's conviction, as expressed, showed he thought the received dogma was untenable.
An argument was introduced by Augustine, and since his day incessantly repeated, that if aionios kolasis does not mean "endless punishment," then there is no security for the believer that aionios zoe means "endless life," and that he will enjoy the promise of endless happiness. But Matt. 25:46 shows the "eonian chastisement" and "eonian life" are of the same duration-lasting during the eons, and when the eons end, as Scripture states they will (1 Cor. 10:11; Heb. 9:26), the time called "eonian" is past and the life called "eonian" is finished, but life continues beyond the eons, as Paul teaches at 1 Cor. 15:26: "The last enemy that shall be destroyed is death." That is, the last, the final one in order. How will it be destroyed? First Corinthians 15:22 gives the answer: "For as IN ADAM ALL are dying, even so IN CHRIST ALL shall be made alive." Death is destroyed when ALL have been vivified, or made alive, IN CHRIST. There will then be no more death. Just as life is destroyed by death, so death is destroyed by life. Our present bodies are mortal and corruptible (1 Cor. 15:44-55), but when mankind is made alive IN CHRIST they will be raised immortal and incorruptible.
Those who believe in a universal salvation as is spoken of at Col. 1:15-20, and see the purpose of God's love and His plan for the eons, are secure in their belief that the same number of those who are now dying as a result of Adam's disobedience will be made alive in Christ. The ALL of these verses represent exactly the same number of mankind. Romans 5:18-19 says, "by the offense of one, judgment came upon all men-by the righteousness of One the free gift came upon all men-by one man's disobedience the many were made sinners, so by the obedience of One shall the many be made righteous." The "all men" and the "many" in these verses include the same number of humans in both cases.
Theall"in 1 Cor. 15:22; Col. 1:15-22; and Rom. 5:18-19 mean the same in every case. God's eonian purpose is to head up ALL in the Christ, as is stated in Eph. 1:9-10 and 3:11.
Dr. Alford Plumer's An Exegetical Commentary on the Gospel of Matthew (pp. 351-352): "It is often pointed out that 'eternal' (aionios) in 'eternal punishment' must have the same meaning as in 'eternal life.' No doubt, but that does not give us the right to say that 'eternal' in both cases means 'endless.'"
Dr. G. Campbell Morgan, preacher, teacher, evangelist, and author; sometimes called the "prince of expositors," wrote in his Studies of the Four Gospels concerning Matt. 25:31-46, "Then, moreover, we must be careful not to read into this section of prophecy things which it does not contain; for while it has been interpreted as though it were a description of the final judgment, the Great White Throne-These shall go away into age-abiding punishment; but the righteous into age-abiding life-the terms are co-equal in value, and whatever one means the other means. Only remember that here Christ is not dealing with the subject of the soul's destiny either in heaven or hell. They are terms that have to do wholly with the setting up of the kingdom here in this world..." In Dr. Morgan's, God's Methods with Men, he says (pp. 185-186), "Let me say to Bible students that we must be very careful how we use the word 'eternity.' We have fallen into great error in our constant usage of that word. There is no word in the whole Book of God corresponding with our 'eternal,' which as commonly used among us, means absolutely without end." In his book, The Corinthian Letters of Paul, the same author states concerning 1 Cor. 15:22 (p. 191): "The word Adam is used here in the sense of headship of a race, the one from whom the race springs. But God's second Man was the last Adam. If we say second Adam, we presuppose the possibility of a third Adam, another from whom a race shall spring. There will be none such. It is 'first Adam' and 'last Adam.' What does relationship with Him mean? In the program of God all are to be made alive in Christ."
Sir Robert Anderson, a writer on eschatology, says, "The N.T. unfolds an economy of times and seasons; many ages head up in the one great age, within which the manifold purpose of God, in relation to earth, shall be fulfilled. Here, these words eon, age are applicable, and are used."
Dr. Edward Plumptre, an eschatologist, wrote, "I fail to find, as is used by the Greek Fathers, any instance in which the idea of time duration is unlimited."
Dr. William White says, "That of the widely different subjects to which aeonian is applied in the N.T., in 70 they are of a limited and temporary nature."
Professor Knappe of Halle wrote, "The Hebrew was destitute of any single word to express endless duration. The pure idea of eternity is not found in any of the ancient languages."
Professor Hermann Oldhausen said, "The Bible has no expression for endlessness. All the Biblical terms imply or denote long periods." Dr. Oldhausen was a German Lutheran theologian.
Lexicographers note the fact that it was not until the fifth century A.D. that theologians began to read the sense of endlessness into Bible words. Dr. Lewis S. Chafer deplores the difficulty that the average reader of the Bible will encounter in seeking to understand the real meaning of these passages, when he notes how hopelessly the KJV has obscured the word aion. He said, "The word, which in common usage has a limited meaning, is used by the translators as the one English rendering for at least four widely differing ideas in the original. So that if the truth contained in this important body of Scripture is to be understood, the student must not only know the various meanings which are expressed by the one word, but also be able to determine the correct use of it in the many passages in which it occurs. Therefore, the KJV has placed the simple truth they contain beyond the average reader of the Bible. The English word 'world,' as used in the New Testament, may mean a distinct period of time, commonly known as an age (as its original is a few times translated), or it may refer to the things created: the earth, its inhabitants, or their institution. The ages are often referred to in Scripture, and the study of the exact conditions and purposes of each of them are not fanciful; but it is rather the only adequate foundation for any true knowledge of the Bible."
Dr. W.H. Griffith Thomas wrote in The Christian, in a comment upon Heb. 11:3, "the word rendered 'worlds' is 'ages' and refers not so much to the material creation as to the world regarded from the standpoint of time... The last mentioned (age, aion) is the name used here, and it seems to refer to what may be called time-worlds, the idea being that of various ages or dispensations being planned by God with reference to a goal toward which all are moving."
Dr. Thomas' notes on Rom. 5:18-19 were, "As mankind's connection with Adam involved him in certain death, through sin, so his relation to Christ insures to him life without fail. The double headship of mankind in Adam and Christ show the significance of the work of redemption for the entire race."
Professor Max Muller says in reference to the Latin word aeternum, "that it originally signified life or time, but has given rise to a number of words expressing eternity-the very opposite of life and time." He says the Latin aevum, that is, the Greek word "ainon, later aion, became the name of time, age, and its derivative, aeviternus, or aeternus, was made to express eternity."
Dr. Isaac Watts says, "There is not one place in Scripture which occurs to me, where the word death necessarily signifies a certain miserable immortality of the soul."
Professor Taylor Lewis states, "The conception of absolute endlessness as etymological of olam or eon would clearly have prevented plurals." He continues, "'ever' (German: ewig), was originally a noun denoting age, just like the Greek, Latin and Hebrew words corresponding to it." Dr. Lewis wrote an interesting article for Lange's Commentary about the use of the words olam and aion as used at Ecc. 1:4.
Jeremy Taylor, a hell-fire advocate wavers, and after his ebullient flashes of Systematic Hellology, is constrained to the following modification in Jeremy Taylor's Works (vol. 3, p. 43), "Though the fire is everlasting, not all that enters it is everlasting," then adds, "The word everlasting signifies only to the end of its period." Would that other hell-fire advocates were so honest.
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"Professor A.T. Robertson and A.B. Bruce agree that 'kolasis aionion' of the KJV has a literal meaning of 'age-lasting correction.'"
"Let me say to Bible students that we must be very careful how we use the word 'eternity.' We have fallen into great error in our constant usage of that word. There is no word in the whole Book of God corresponding with our eternal..."
-G. Campbell Morgan
--------------------------------------------------------------------------------
Matthew 25:31-46 concerns the judgment of NATIONS, not individuals. It is to be distinguished from other judgments mentioned in Scripture, such as the judgment of the saints (2 Cor. 5:10-11); the second resurrection, and the great white throne judgment (Rev. 20:11-15). The judgment of the nations is based upon their treatment of the Lord's brethren (verse 40). No resurrection of the dead is here, just nations living at the time. To apply verses 41 and 46 to mankind as a whole is an error. Perhaps it should be pointed out at this time that the Fundamentalist Evangelical community at large has made the error of gathering many Scriptures which speak of various judgments which will occur in different ages and assigning them all to "Great White Throne" judgment. This is a serious mistake. Matthew 25:46 speaks nothing of "grace through faith." We will leave it up to the reader to decide who the "Lord's brethren" are, but final judgment based upon the receiving of the Life of Christ is not the subject matter of Matthew 25:46 and should not be interjected here. Even if it were, the penalty is "age-during correction" and not "everlasting punishment."
Dr. J.D. Dummelow, in his commentary on Matt. 25:31-46, says, "Christ here speaks of the judgment of Christians alone, because that was the question which most concerned the apostles and their future converts... A common interpretation, however, is that the judgment of all mankind is meant."
Professor A.T. Robertson, in his Word Pictures in the N.T., and Prof. A.B. Bruce, in The Expositor's Greek Testament, agree that the kolasis aionion, the "everlasting punishment" of the KJV, has a literal meaning of "age-lasting correction."
Dr. F.W. Farrar says: "It may be worthwhile, however, to point out once more to less educated readers that aion, aionios, and their Hebrew equivalents in all combinations are repeatedly used of things which have come to an end. Even Augustine admits (what, indeed, no one can deny), that in Scripture aion and aionios must in many instances mean 'having an end,' and St. Gregory of Nyssa, who at least knew Greek, uses aionios as the epithet for 'an interval.'" Dean Farrar also states: "The pages of theologians in all ages show a startling prevalence of such terms as 'everlasting death, everlasting damnation, everlasting torments, everlasting vengeance, everlasting fire'-not one of which has Scriptural authority." Dr. Farrar was well versed in the Biblical languages, author of books on the life of Jesus, the life of Paul, and Greek grammar, as well as others.
Dr. Edwin Abbott, headmaster of the City of London School, wrote in his Cambridge Sermons (p. 25), "And as for ourselves, though occasionally mentioning in language general and metaphorical, states of eonian life and eonian chastisment awaiting us after death, the Holy Scriptures give no detailed information as to either condition." Dr. Abbott's conviction, as expressed, showed he thought the received dogma was untenable.
An argument was introduced by Augustine, and since his day incessantly repeated, that if aionios kolasis does not mean "endless punishment," then there is no security for the believer that aionios zoe means "endless life," and that he will enjoy the promise of endless happiness. But Matt. 25:46 shows the "eonian chastisement" and "eonian life" are of the same duration-lasting during the eons, and when the eons end, as Scripture states they will (1 Cor. 10:11; Heb. 9:26), the time called "eonian" is past and the life called "eonian" is finished, but life continues beyond the eons, as Paul teaches at 1 Cor. 15:26: "The last enemy that shall be destroyed is death." That is, the last, the final one in order. How will it be destroyed? First Corinthians 15:22 gives the answer: "For as IN ADAM ALL are dying, even so IN CHRIST ALL shall be made alive." Death is destroyed when ALL have been vivified, or made alive, IN CHRIST. There will then be no more death. Just as life is destroyed by death, so death is destroyed by life. Our present bodies are mortal and corruptible (1 Cor. 15:44-55), but when mankind is made alive IN CHRIST they will be raised immortal and incorruptible.
Those who believe in a universal salvation as is spoken of at Col. 1:15-20, and see the purpose of God's love and His plan for the eons, are secure in their belief that the same number of those who are now dying as a result of Adam's disobedience will be made alive in Christ. The ALL of these verses represent exactly the same number of mankind. Romans 5:18-19 says, "by the offense of one, judgment came upon all men-by the righteousness of One the free gift came upon all men-by one man's disobedience the many were made sinners, so by the obedience of One shall the many be made righteous." The "all men" and the "many" in these verses include the same number of humans in both cases.
Theall"in 1 Cor. 15:22; Col. 1:15-22; and Rom. 5:18-19 mean the same in every case. God's eonian purpose is to head up ALL in the Christ, as is stated in Eph. 1:9-10 and 3:11.
Dr. Alford Plumer's An Exegetical Commentary on the Gospel of Matthew (pp. 351-352): "It is often pointed out that 'eternal' (aionios) in 'eternal punishment' must have the same meaning as in 'eternal life.' No doubt, but that does not give us the right to say that 'eternal' in both cases means 'endless.'"
Dr. G. Campbell Morgan, preacher, teacher, evangelist, and author; sometimes called the "prince of expositors," wrote in his Studies of the Four Gospels concerning Matt. 25:31-46, "Then, moreover, we must be careful not to read into this section of prophecy things which it does not contain; for while it has been interpreted as though it were a description of the final judgment, the Great White Throne-These shall go away into age-abiding punishment; but the righteous into age-abiding life-the terms are co-equal in value, and whatever one means the other means. Only remember that here Christ is not dealing with the subject of the soul's destiny either in heaven or hell. They are terms that have to do wholly with the setting up of the kingdom here in this world..." In Dr. Morgan's, God's Methods with Men, he says (pp. 185-186), "Let me say to Bible students that we must be very careful how we use the word 'eternity.' We have fallen into great error in our constant usage of that word. There is no word in the whole Book of God corresponding with our 'eternal,' which as commonly used among us, means absolutely without end." In his book, The Corinthian Letters of Paul, the same author states concerning 1 Cor. 15:22 (p. 191): "The word Adam is used here in the sense of headship of a race, the one from whom the race springs. But God's second Man was the last Adam. If we say second Adam, we presuppose the possibility of a third Adam, another from whom a race shall spring. There will be none such. It is 'first Adam' and 'last Adam.' What does relationship with Him mean? In the program of God all are to be made alive in Christ."
Sir Robert Anderson, a writer on eschatology, says, "The N.T. unfolds an economy of times and seasons; many ages head up in the one great age, within which the manifold purpose of God, in relation to earth, shall be fulfilled. Here, these words eon, age are applicable, and are used."
Dr. Edward Plumptre, an eschatologist, wrote, "I fail to find, as is used by the Greek Fathers, any instance in which the idea of time duration is unlimited."
Dr. William White says, "That of the widely different subjects to which aeonian is applied in the N.T., in 70 they are of a limited and temporary nature."
Professor Knappe of Halle wrote, "The Hebrew was destitute of any single word to express endless duration. The pure idea of eternity is not found in any of the ancient languages."
Professor Hermann Oldhausen said, "The Bible has no expression for endlessness. All the Biblical terms imply or denote long periods." Dr. Oldhausen was a German Lutheran theologian.
Lexicographers note the fact that it was not until the fifth century A.D. that theologians began to read the sense of endlessness into Bible words. Dr. Lewis S. Chafer deplores the difficulty that the average reader of the Bible will encounter in seeking to understand the real meaning of these passages, when he notes how hopelessly the KJV has obscured the word aion. He said, "The word, which in common usage has a limited meaning, is used by the translators as the one English rendering for at least four widely differing ideas in the original. So that if the truth contained in this important body of Scripture is to be understood, the student must not only know the various meanings which are expressed by the one word, but also be able to determine the correct use of it in the many passages in which it occurs. Therefore, the KJV has placed the simple truth they contain beyond the average reader of the Bible. The English word 'world,' as used in the New Testament, may mean a distinct period of time, commonly known as an age (as its original is a few times translated), or it may refer to the things created: the earth, its inhabitants, or their institution. The ages are often referred to in Scripture, and the study of the exact conditions and purposes of each of them are not fanciful; but it is rather the only adequate foundation for any true knowledge of the Bible."
Dr. W.H. Griffith Thomas wrote in The Christian, in a comment upon Heb. 11:3, "the word rendered 'worlds' is 'ages' and refers not so much to the material creation as to the world regarded from the standpoint of time... The last mentioned (age, aion) is the name used here, and it seems to refer to what may be called time-worlds, the idea being that of various ages or dispensations being planned by God with reference to a goal toward which all are moving."
Dr. Thomas' notes on Rom. 5:18-19 were, "As mankind's connection with Adam involved him in certain death, through sin, so his relation to Christ insures to him life without fail. The double headship of mankind in Adam and Christ show the significance of the work of redemption for the entire race."
Professor Max Muller says in reference to the Latin word aeternum, "that it originally signified life or time, but has given rise to a number of words expressing eternity-the very opposite of life and time." He says the Latin aevum, that is, the Greek word "ainon, later aion, became the name of time, age, and its derivative, aeviternus, or aeternus, was made to express eternity."
Dr. Isaac Watts says, "There is not one place in Scripture which occurs to me, where the word death necessarily signifies a certain miserable immortality of the soul."
Professor Taylor Lewis states, "The conception of absolute endlessness as etymological of olam or eon would clearly have prevented plurals." He continues, "'ever' (German: ewig), was originally a noun denoting age, just like the Greek, Latin and Hebrew words corresponding to it." Dr. Lewis wrote an interesting article for Lange's Commentary about the use of the words olam and aion as used at Ecc. 1:4.
Jeremy Taylor, a hell-fire advocate wavers, and after his ebullient flashes of Systematic Hellology, is constrained to the following modification in Jeremy Taylor's Works (vol. 3, p. 43), "Though the fire is everlasting, not all that enters it is everlasting," then adds, "The word everlasting signifies only to the end of its period." Would that other hell-fire advocates were so honest.
Aion Abbot Chap 10
"And these shall go away into punishment of the ages, but the righteous into life of the ages."
-New Testament in Modern Speech
"And these shall be coming away into chastening eonian, yet the just into life eonian."
-Concordant Literal Translation
"And these shall go away to punishment age-during, but the righteous to life age-during."
-Young's Literal Translation
--------------------------------------------------------------------------------
It is sad to note, but nevertheless true, that most Christians do not realize there are very dramatic differences in translation from one Bible to another. We have heard so often that the "inspired" or "inerrant" Word of God is basically the same in all translations. This is just not true. But one will not see this unless they place several side by side and make some comparisons. Listed below are a few translations which we will compare to the King James Bible on the verse Matthew 26:46.
Concerning the duration of chastening, Matt. 25:46 says (KJV),
"And these shall go away into everlasting punishment, but the righteous into life eternal."
Scarlett's New Testament written in 1792 has "aeonian punishment" in place to "everlasting punishment."
"And these will go away into aeonian punishment: but the righteous into aeonian life."
The New Covenant by Dr. J.W. Hanson written in 1884 renders Matt. 25:46:
"And these shall go away into aeonian chastisement, and the just into aeonian life."
Young's Literal Translation first published in 1898 and reprinted many times since uses the following words:
"And these shall go away to punishment age-during, but the righteous to life age-during."
Professor Young also compiled Young's Concordance, wherewith one can check the translation of each Hebrew or Greek word as translated in the KJV.
The Twentieth Century New Testament first printed in the year 1900 has:
"And these last will go away 'into aeonian punishment,' but the righteous 'into aeonian life.'"
The Holy Bible in Modern English by Ferrar Fenton first published in 1903 gives the rendering:
"And these He will dismiss into a long correction, but the well-doers to an enduring life.
The New Testament in Modern Speech, by Dr. Weymouth, says:
"And these shall go away into punishment of the ages, but the righteous into life of the ages."
Dr. Weymouth most frequently adopts such terms as "life of the ages," "fire of the ages;" and in Rev. 14:6, "The good news of the ages." It is a matter to regret that the editors of the most recent edition of Dr. Weymouth's version have reverted to the KJV renderings for the passages containing the Greek word aion, eon, or age.
The Western New Testament published in 1926 renders Matt. 25:46 as follows:
"And these will go away into eternal punishment, but the righteous into life eternal."
The translation, however, has a footnote on Matthew 21:19 on the word "forever" which is the same word for "eternal" which says: "Literally, for the age (and elsewhere) This Bible does not use the word "Hell" at all.
Clementson's The New Testament (1938) shows,
"And these shall go away into eonian correction, but the righteous into eonian life."
Wilson's Emphatic Diaglott (1942 edition) translates the verse,
"And these shall go forth to the aionian cutting-off; but the righteous to aionian life."
It should be noted that the "cutting-off" refers to pruning a fruit tree to make it bear more fruit. The idea behind the word is not destructive but productive! Had Jesus wanted to emphasize a destructive end, He would have used the word "timoria."
The Concordant Version (1930):
"And these shall be coming away into chastening eonian, yet the just into life eonian."
The New Testament of our Lord and Savior Jesus Anointed printed in 1958 says:
"And these shall go away into agelasting cutting-off and the just into agelasting life."
Rotherham, in his Emphasized Bible (1959), translates this verse,
"and these shall go away into age-abiding correction, but the righteous into age-abiding life."
The Restoration of Original Sacred Name Bible copyrighted in 1976 has "age-abiding correction" instead of the incorrect and quite frankly, blasphemous "everlasting punishment." This phrase "everlasting punishment," when one really thinks about it, renders the work of Christ worthless. It says that His forgiveness, His love, His grace, His mercy, the power of His blood, all these and more become limited when one translates "aionion kolasin" as "everlasting punishment."
"And these shall go away -abiding correction, but the righteous into age-abiding life."
There are other Bible translations besides these which have either completely eliminated the concept of eternal punishment from their pages, or have made great strides towards wiping this pagan concept off God's Word. Even some King James Study Bibles will show the reader in the margins or appendixes that the King's translators were incorrect in their rendering of "eternal punishment" and "Hell." The great Companion Bible by Dr. Bullinger is an example of that.
In summary, then, as we gain more knowledge of the Greek and Hebrew languages, the pagan concept of "eternal punishment" is becoming manifest as a pagan concept which cannot be found in the original languages of the Bible. Therefore, more and more of the translations printed since the King James Bible of 1611 have dramatically departed from the King's translators translations for words closer to the actual Greek and Hebrew meanings rather than "tradition." The word "Hell," for example, has almost completely disappeared from most translations in the Old Testament. It occurs in most translations only 11 to 14 times and not at all in many translations. The day will come when the pagan concept of "Hell" will no longer be found in any Bible translation. It wasn't in the original languages. The foundation of the Bible, that is, the Old Testament, knows of no such place. Why should we perpetuate Greek, Roman, Egyptian, Babylonian, and Angle-Saxon mythology? This is where the concept came from. Here is where the word "Hell," the goddess of the underworld, came from. Leave it there. This idea does not belong on the previous pages of our Bibles.
-New Testament in Modern Speech
"And these shall be coming away into chastening eonian, yet the just into life eonian."
-Concordant Literal Translation
"And these shall go away to punishment age-during, but the righteous to life age-during."
-Young's Literal Translation
--------------------------------------------------------------------------------
It is sad to note, but nevertheless true, that most Christians do not realize there are very dramatic differences in translation from one Bible to another. We have heard so often that the "inspired" or "inerrant" Word of God is basically the same in all translations. This is just not true. But one will not see this unless they place several side by side and make some comparisons. Listed below are a few translations which we will compare to the King James Bible on the verse Matthew 26:46.
Concerning the duration of chastening, Matt. 25:46 says (KJV),
"And these shall go away into everlasting punishment, but the righteous into life eternal."
Scarlett's New Testament written in 1792 has "aeonian punishment" in place to "everlasting punishment."
"And these will go away into aeonian punishment: but the righteous into aeonian life."
The New Covenant by Dr. J.W. Hanson written in 1884 renders Matt. 25:46:
"And these shall go away into aeonian chastisement, and the just into aeonian life."
Young's Literal Translation first published in 1898 and reprinted many times since uses the following words:
"And these shall go away to punishment age-during, but the righteous to life age-during."
Professor Young also compiled Young's Concordance, wherewith one can check the translation of each Hebrew or Greek word as translated in the KJV.
The Twentieth Century New Testament first printed in the year 1900 has:
"And these last will go away 'into aeonian punishment,' but the righteous 'into aeonian life.'"
The Holy Bible in Modern English by Ferrar Fenton first published in 1903 gives the rendering:
"And these He will dismiss into a long correction, but the well-doers to an enduring life.
The New Testament in Modern Speech, by Dr. Weymouth, says:
"And these shall go away into punishment of the ages, but the righteous into life of the ages."
Dr. Weymouth most frequently adopts such terms as "life of the ages," "fire of the ages;" and in Rev. 14:6, "The good news of the ages." It is a matter to regret that the editors of the most recent edition of Dr. Weymouth's version have reverted to the KJV renderings for the passages containing the Greek word aion, eon, or age.
The Western New Testament published in 1926 renders Matt. 25:46 as follows:
"And these will go away into eternal punishment, but the righteous into life eternal."
The translation, however, has a footnote on Matthew 21:19 on the word "forever" which is the same word for "eternal" which says: "Literally, for the age (and elsewhere) This Bible does not use the word "Hell" at all.
Clementson's The New Testament (1938) shows,
"And these shall go away into eonian correction, but the righteous into eonian life."
Wilson's Emphatic Diaglott (1942 edition) translates the verse,
"And these shall go forth to the aionian cutting-off; but the righteous to aionian life."
It should be noted that the "cutting-off" refers to pruning a fruit tree to make it bear more fruit. The idea behind the word is not destructive but productive! Had Jesus wanted to emphasize a destructive end, He would have used the word "timoria."
The Concordant Version (1930):
"And these shall be coming away into chastening eonian, yet the just into life eonian."
The New Testament of our Lord and Savior Jesus Anointed printed in 1958 says:
"And these shall go away into agelasting cutting-off and the just into agelasting life."
Rotherham, in his Emphasized Bible (1959), translates this verse,
"and these shall go away into age-abiding correction, but the righteous into age-abiding life."
The Restoration of Original Sacred Name Bible copyrighted in 1976 has "age-abiding correction" instead of the incorrect and quite frankly, blasphemous "everlasting punishment." This phrase "everlasting punishment," when one really thinks about it, renders the work of Christ worthless. It says that His forgiveness, His love, His grace, His mercy, the power of His blood, all these and more become limited when one translates "aionion kolasin" as "everlasting punishment."
"And these shall go away -abiding correction, but the righteous into age-abiding life."
There are other Bible translations besides these which have either completely eliminated the concept of eternal punishment from their pages, or have made great strides towards wiping this pagan concept off God's Word. Even some King James Study Bibles will show the reader in the margins or appendixes that the King's translators were incorrect in their rendering of "eternal punishment" and "Hell." The great Companion Bible by Dr. Bullinger is an example of that.
In summary, then, as we gain more knowledge of the Greek and Hebrew languages, the pagan concept of "eternal punishment" is becoming manifest as a pagan concept which cannot be found in the original languages of the Bible. Therefore, more and more of the translations printed since the King James Bible of 1611 have dramatically departed from the King's translators translations for words closer to the actual Greek and Hebrew meanings rather than "tradition." The word "Hell," for example, has almost completely disappeared from most translations in the Old Testament. It occurs in most translations only 11 to 14 times and not at all in many translations. The day will come when the pagan concept of "Hell" will no longer be found in any Bible translation. It wasn't in the original languages. The foundation of the Bible, that is, the Old Testament, knows of no such place. Why should we perpetuate Greek, Roman, Egyptian, Babylonian, and Angle-Saxon mythology? This is where the concept came from. Here is where the word "Hell," the goddess of the underworld, came from. Leave it there. This idea does not belong on the previous pages of our Bibles.
Aion Abbot Chap 9
If by 'eonian,' endless time were meant, then what could be more than endless time?"
"All the way through it is never feasible to understand 'aionios' as everlasting."
-Dr. Nigel Turner
"In Hebrew and Greek, the words rendered 'everlasting' have not this sense. They signify a long duration of time, a period; whence the phrase, during these eternities and beyond."
-Dr. Lammenois
--------------------------------------------------------------------------------
Ancient writings, other than the Scriptures, show how aion and aionios were used in the ordinary affairs of that time period. Long ago in Rome, periodic games were held. These were referred to as "secular" games. Herodian, who wrote in Greek about the end of the second century A.D., called these aionios, "eonian," games. In no sense could those games have been eternal.
Adolph Deissman gives this account: "Upon a lead tablet found in the Necropolis at Adrumetum in the Roman province of Africa, near Carthage, the following inscription, belonging to the early third century, is scratched in Greek: 'I am adjuring Thee, the great God, the eonian, and more than eonian (epaionion) and almighty...' If by eonian, endless time were meant, then what could be more than endless time?"
In the Apostolical Constitutions, a work of the fourth century A.D., it is said, kai touto humin esto nomimon aionion hos tes suntleias to aionos, "And let this be to you an eonian ordinance until the consummation of the eon." Obviously there was no thought in the author's mind of endless time.
Dr. Agar Beet, in his article "On the Future Punishment of Sin," published in The Expositor, carefully examined the meaning of the word aionios, and the only passage in which Dr. Beet could adduce the word could possibly mean endless was from Plato's Laws (p. 904 A). But there is a question there as to whether Plato was referring to endless time.
The noun and adjective we are studying were used repeatedly in the Septuagint in relation to ordinances and laws which were limited as to time. A check of these usages as given in a concordance to the Septuagint will show there is no instance in which these words can refer to endlessness.
There are those who insist that the "punishments" of God are "forever and ever." The Greek word for punish and punishment appears just three times in the N.T. Each time, the punishing comes at the hands of humans, not from God. There is no word meaning "punish" or "punishment" in the Hebrew. However, our common version translates two Greek words, timoreo, "punish," and kalazo, "chastise," with the same English word, "punish." Chastising carries the idea of correcting with a view to amendment of one's mistakes, while punishment is penal action. These two words were defined by Aristotle in his Rhet. 1, 10, 17, as, "kolasis is corrective, timoria alone is the satisfaction of the inflictor." Archbishop Trench states in his synonyms of the N.T. (p. 23-24): "timorio indicates the vindictive character of punishment; kolasis indicates punishment as it has reference to correcting and bettering the offender." Kolasin is the word our Lord used as recorded at Matt. 25:46 which the King James tradition mistranslates "everlasting punishment". Timoreo is used at Acts 22:5; 26:11; and timoria at Heb. 10:29.
In Ex. 15:18, where the KJV says: "The Lord shall reign forever and ever," the Septuagint shows, kurios basileuon ton aiona kai ap aiona kai eti, "The Lord is reigning the eon, and upon eon, and longer," and the Latin Vulgate, in aeternum et ultra, "into eternity and beyond." The Hebrew says, "Jehovah shall reign to the eon and beyond." Our conception of the English "forever and ever" allows for no time to be "beyond."
Some insist that while the noun in the singular does mean "age," in the plural it means "forever," or "eternal." But notice how both the singular and the plural are used in the Septuagint. At Micah 4:5 (singular), eis ton aiona kai epekeina, "for the eon and beyond," and at Dan. 12:3 (plural), eis tous aionas kai eti, "for the eons and longer." If the plural means forever, eternity, endless time etc., there can be no time longer than that. In the Book of Enoch there is, heos suntelesthê krima tou aionos ton aionon, "until the judgment of the eon of the eons may be accomplished." The Greek word suntelesthê is a compound word (sun + telesthê). Without the sun, telestha appears at Luke 12:50; Rev. 10:7; 17:17; 20:3,5, and 7 where it should be translated: "should be accomplished" (or "finished" or "consummated"). The heos of the above is a conjunction of time, which limits the judgment to a period called "the eon of the eons." Paul uses both the singular and the plural form in one sentence (Eph. 3:21), "to Him be glory in the ecclesia and in Christ Jesus for all the generations of the eon of the eons" (CV). Understand that as long as there are "generations," we are not at the end of all things and therefore "eon of the eons" cannot refer to eternity, everlasting, forever and ever, etc.
At Isa. 60:15, the adjective is used: "I will make you an eonian (aionion) excellency." This is followed by, "a joy of many generations." Eonian cannot mean endlessness here, for when the eons close, generations cease for there will be no more procreation.
Dr. Mangey, a translator of the writings of Philo, says Philo did not use aionios to express endless duration.
Josephus shows that aionios did not mean endlessness, for he uses it of the period between the giving of the law to Moses and that of his own writing; to the period of the imprisonment of the tyrant John by the Romans; and to the period during which Herod's temple stood. The temple had already been destroyed by the time Josephus was writing.
St. Gregory of Nyssa speaks of aionios diastêma, "an eonian interval." It would be absurd to call an interval "endless."
St. Chrysostum, in his homily on Eph. 2:1-3, says that "Satan's kingdom is æonian; that is, it will cease with the present world."
St. Justin Martyr repeatedly used the word aionios as in the Apol. (p. 57), aionion kolasin ...all ouchi chiliontaetê periodon, "eonian chastening ...but a period, not a thousand years." Or, as some translate the last clause: "but a period of a thousand years only." He limits the eonian chastening to a period of a thousand years, rather than to endlessness.
In 1 Enoch 10:10 there is an interesting statement using the Greek words: zoên aionion, "life eonian," or, as in the KJV, "everlasting life" (at John 3:16 and elswhere). The whole sentence in Enoch is, hoti elpizousi zêsai zoên aionion, kai hoti zêsetai hekastos auton etê pentakosia, "For they hope to live an eonian life, and that each one of them will live five hundred years." Here, eonian life is limited to five hundred years! In the N.T. eonian life is limited to life during the eons, after which death will be destroyed by making ALL alive IN CHRIST, incorruptible and immortal
"All the way through it is never feasible to understand 'aionios' as everlasting."
-Dr. Nigel Turner
"In Hebrew and Greek, the words rendered 'everlasting' have not this sense. They signify a long duration of time, a period; whence the phrase, during these eternities and beyond."
-Dr. Lammenois
--------------------------------------------------------------------------------
Ancient writings, other than the Scriptures, show how aion and aionios were used in the ordinary affairs of that time period. Long ago in Rome, periodic games were held. These were referred to as "secular" games. Herodian, who wrote in Greek about the end of the second century A.D., called these aionios, "eonian," games. In no sense could those games have been eternal.
Adolph Deissman gives this account: "Upon a lead tablet found in the Necropolis at Adrumetum in the Roman province of Africa, near Carthage, the following inscription, belonging to the early third century, is scratched in Greek: 'I am adjuring Thee, the great God, the eonian, and more than eonian (epaionion) and almighty...' If by eonian, endless time were meant, then what could be more than endless time?"
In the Apostolical Constitutions, a work of the fourth century A.D., it is said, kai touto humin esto nomimon aionion hos tes suntleias to aionos, "And let this be to you an eonian ordinance until the consummation of the eon." Obviously there was no thought in the author's mind of endless time.
Dr. Agar Beet, in his article "On the Future Punishment of Sin," published in The Expositor, carefully examined the meaning of the word aionios, and the only passage in which Dr. Beet could adduce the word could possibly mean endless was from Plato's Laws (p. 904 A). But there is a question there as to whether Plato was referring to endless time.
The noun and adjective we are studying were used repeatedly in the Septuagint in relation to ordinances and laws which were limited as to time. A check of these usages as given in a concordance to the Septuagint will show there is no instance in which these words can refer to endlessness.
There are those who insist that the "punishments" of God are "forever and ever." The Greek word for punish and punishment appears just three times in the N.T. Each time, the punishing comes at the hands of humans, not from God. There is no word meaning "punish" or "punishment" in the Hebrew. However, our common version translates two Greek words, timoreo, "punish," and kalazo, "chastise," with the same English word, "punish." Chastising carries the idea of correcting with a view to amendment of one's mistakes, while punishment is penal action. These two words were defined by Aristotle in his Rhet. 1, 10, 17, as, "kolasis is corrective, timoria alone is the satisfaction of the inflictor." Archbishop Trench states in his synonyms of the N.T. (p. 23-24): "timorio indicates the vindictive character of punishment; kolasis indicates punishment as it has reference to correcting and bettering the offender." Kolasin is the word our Lord used as recorded at Matt. 25:46 which the King James tradition mistranslates "everlasting punishment". Timoreo is used at Acts 22:5; 26:11; and timoria at Heb. 10:29.
In Ex. 15:18, where the KJV says: "The Lord shall reign forever and ever," the Septuagint shows, kurios basileuon ton aiona kai ap aiona kai eti, "The Lord is reigning the eon, and upon eon, and longer," and the Latin Vulgate, in aeternum et ultra, "into eternity and beyond." The Hebrew says, "Jehovah shall reign to the eon and beyond." Our conception of the English "forever and ever" allows for no time to be "beyond."
Some insist that while the noun in the singular does mean "age," in the plural it means "forever," or "eternal." But notice how both the singular and the plural are used in the Septuagint. At Micah 4:5 (singular), eis ton aiona kai epekeina, "for the eon and beyond," and at Dan. 12:3 (plural), eis tous aionas kai eti, "for the eons and longer." If the plural means forever, eternity, endless time etc., there can be no time longer than that. In the Book of Enoch there is, heos suntelesthê krima tou aionos ton aionon, "until the judgment of the eon of the eons may be accomplished." The Greek word suntelesthê is a compound word (sun + telesthê). Without the sun, telestha appears at Luke 12:50; Rev. 10:7; 17:17; 20:3,5, and 7 where it should be translated: "should be accomplished" (or "finished" or "consummated"). The heos of the above is a conjunction of time, which limits the judgment to a period called "the eon of the eons." Paul uses both the singular and the plural form in one sentence (Eph. 3:21), "to Him be glory in the ecclesia and in Christ Jesus for all the generations of the eon of the eons" (CV). Understand that as long as there are "generations," we are not at the end of all things and therefore "eon of the eons" cannot refer to eternity, everlasting, forever and ever, etc.
At Isa. 60:15, the adjective is used: "I will make you an eonian (aionion) excellency." This is followed by, "a joy of many generations." Eonian cannot mean endlessness here, for when the eons close, generations cease for there will be no more procreation.
Dr. Mangey, a translator of the writings of Philo, says Philo did not use aionios to express endless duration.
Josephus shows that aionios did not mean endlessness, for he uses it of the period between the giving of the law to Moses and that of his own writing; to the period of the imprisonment of the tyrant John by the Romans; and to the period during which Herod's temple stood. The temple had already been destroyed by the time Josephus was writing.
St. Gregory of Nyssa speaks of aionios diastêma, "an eonian interval." It would be absurd to call an interval "endless."
St. Chrysostum, in his homily on Eph. 2:1-3, says that "Satan's kingdom is æonian; that is, it will cease with the present world."
St. Justin Martyr repeatedly used the word aionios as in the Apol. (p. 57), aionion kolasin ...all ouchi chiliontaetê periodon, "eonian chastening ...but a period, not a thousand years." Or, as some translate the last clause: "but a period of a thousand years only." He limits the eonian chastening to a period of a thousand years, rather than to endlessness.
In 1 Enoch 10:10 there is an interesting statement using the Greek words: zoên aionion, "life eonian," or, as in the KJV, "everlasting life" (at John 3:16 and elswhere). The whole sentence in Enoch is, hoti elpizousi zêsai zoên aionion, kai hoti zêsetai hekastos auton etê pentakosia, "For they hope to live an eonian life, and that each one of them will live five hundred years." Here, eonian life is limited to five hundred years! In the N.T. eonian life is limited to life during the eons, after which death will be destroyed by making ALL alive IN CHRIST, incorruptible and immortal
Aion Abbot chapter 6
"Because 'orthodox' scholars contradict themselves even within their own organizations, when it comes to these words, it often becomes difficult for sincere students to get their true original meaning."
--------------------------------------------------------------------------------
The Old Scofield Bible, using the KJV, made 35 marginal notations for the noun aion, "eon," and three for the adjective aionios, "eonian."
The late Oxford University Press Sunday School Teacher's Bible corrected the noun eighteen times, and the adjective not at all. In the Companion Bible, Dr. E.W. Bullinger noted every occurrence of the noun and the adjective, and showed the corrected translation either in the marginal notes or in the appendix.
In the New Analytical Indexed Bible, by John A. Dickson, there are but three marginal corrections for the noun (1 Cor. 10:11; Heb. 6:5; 9:26). For the adjective only two marginal corrections are given, where "before times eternal" is offered, instead of "before the world began," as in the KJV.
The Newberry Bible gives many excellent marginal notes. Correct marginal readings appear for the noun, aion, more than 100 times. The adjective is left with no marginal notes, except at 1 Tim. 1:9 and Tit. 1:2, where "eternal times" is given.
In Rotherham's 1872 version, the word "age" is used consistently for the noun. In his later edition, 1897, the word "age" is used about 90 times. The adjective for aion is translated "age-abiding" quite consistently in both editions.
The ASV of 1901 translates the noun correctly in the text or in a marginal reading in 90 of its 123 occurrences. The adjective was translated "eternal" at Rom. 16:25; 2 Tim. 1:9; and Tit. 1:2, where the KJV used "world."
Professor Robert Young, author of Young's Analytical Concordance, as well as his Literal Translation of the Bible, uses "age" as the translation for the noun. The adjective is translated "age-during" in all except three of its occurrences. At 2 Tim. 1:9 and Tit. 1:2 he uses "time of the ages" and in Philemon, "age-duringly."
J.N. Darby's translation of the New Testament uses "age" 65 times for the noun, but in several instances a correct translation in the text is contradicted in his footnotes.
The Concordant Literal Translation of the New Testament uses "eon" for the noun consistently, and "eonian" for the adjective in all cases.
The preface of the Numeric English New Testament, by Ivan Panin has this comment (p. 16): "Aionios can safely be rendered eternal, but its noun in eis ton aiona cannot be rendered 'into eternity' or 'forever;' hence the aion phrases are rendered literally." Panin follows his rule, except at Acts 3:21 where he translates the phrase ap aionos "from of old," and in John's Evangel, where in eleven occurrences out of thirteen he does exactly what he had said could not be done. The adjective is translated "eternal," except at Rom. 16:25; 2 Tim. 1:9; Tit. 1:2; and Philemon 15.
In the New Testament or Covenant, by E.E. Cunnington, the noun is translated correctly either in the text or in the footnotes twenty-eight times, but "forever" in Matt. 21:19, where it is followed by his note, "Lit. For the age and elswhere." "For evermore" in this version at Rev. 1:6 is followed by this note: "Lit. to the ages of the ages (and elsewhere)." The first occurrence of the adjective eonian, at Matt. 18:8 he translated "eternal," but this is followed by his note: "Lit. age-long (aeonian) and elsewhere." Thus in Cunnington's version, if the notes are overlooked, one will not see the truth expressed by the Greek text.
Following, are some of the more modern English versions' renderings of these words. For reference purposes, we have listed all the different rendering of the words we are studying. The reader may skip this section if they desire. The manuscript for this book was prepared before several of Bibles which appeared in the 1980's and 1990's came out. That is why they are not included included in this section.
The New International Version of the New Testament translates aion, "eon," as the following: "forever" 27 times; "age" (including the plural "ages") 25 times; "forever and ever" 22 times; "never" 9 times; "world" 6 times; "eternal" twice, "the universe" twice, "ever" twice; "life" twice; "long ago" twice; and once each with "enduring," "forevermore," and "time began." The adjective is translated "eternal" 60 times; "everlasting" 4 times; "beginning of" twice, as well as once each with "ages past," "forever," life," and "good." This version translates Eph. 3:11, "according to His eternal purpose which He accomplished in Christ Jesus our Lord." Can one explain how God could have an "eternal purpose which He accomplished?" An "eternal purpose" can never be accomplished, and if a purpose has been accomplished it cannot be "eternal."
In The Holy Bible, an American Translation, by William E. Beck, aion, "eon," is translated "forever" 50 times; "world" 29 times; "never" 8 times; "long ago" 3 times; "ever" 4 times; "ages" 4 times; and once each "time," "beginning," and "everlasting." At 1 Cor. 2:6, the noun was not translated, or the translation was so vague one could not tell what word might have been used, although it appears twice in this verse in the text. The adjective is translated "everlasting" 58 times; "forever" 6 times; and once each "long ago," "lasting forever," "world began," "eternally," and "ages ago."
In The Jerusalem Bible, aion, "eon," is translated "forever and ever" 23 times; "forever" 21 times; "world" 19 times; "never" 9 times; "age" 4 times; "time" 3 times; "assured" twice; and once each "eternal," "ever," "ancient times," "world began," "long age," "today," "age began," "last age," "all eternity," "centuries," "world's," "life," and "everything there is." For the adjective there are these: "eternal" 60 times; "everlasting" twice; "eternity" twice; and once each "eternally," "long ago," "endless ages," "beginning of time," and "forever."
In The New American Bible, The New Testament, by the St. Antony Guild, 1971 edition, aion, "eon," is translated "forever" 24 times; "age" (including the plural "ages") 23 times; "forever and ever" 15 times; "never" 10 times; "world" 9 times; "worldly" 3 times; "endless ages" twice; and once each "enduring," "worldly way," "life demand," "ancient times," "ever," "always," "long ago," "of old," "world's goods," "age-old," "eternity," "without end," "the universe," and "unending ages." The adjective is translated "eternal" 44 times; "everlasting" 17 times; and once each "endless," "without end," " last forever," "endless ages," "ages," "lasting," "lasts forever," and "world began."
In The Good News Bible, aion, "eon," is translated "forever" 23 times; "forever and ever" 22 times; "age" 13 times; "never" 7 times; "long ago" 3 times; "life" 3 times; "eternal" 3 times; "the universe" twice; and once each "now or ever," "live," "all time," "ages of time," "world's," "ever," and "time." The adjective is translated "eternal" 63 times; "beginning of time" twice; and once each "long ages," "lasts forever," " last forever," " all time," and "unfailing."
In The Kingdom Interlinear Translation of the Greek Scriptures, the noun "eon" is translated "system of things" 33 times; "forever" 28 times; "forever and ever" 20 times; "never" 6 times; "of old" 3 times; "eternity" twice, and once each "of old time," "eternal," "ever," and "indefinite past." The interlinear was translated consistently "age" for the singular and "ages" for the plural. The adjective "eonian" is translated "everlastingly" 65 times; "longlasting" 3 times; and "forever" once. In the interlinear, it is incorrectly translated "everlasting," except at Philemon 15 where it is "everlasting(ly)."
This is a time of apostasy, so while some groups do teach and believe the truth concerning the eons, others have departed from what the Scriptures say, not only about the eons, but also about equally vital truths.
Although it would seem several translators, such as those cited above, realize that aion and aionios cannot be construed to mean endless time, yet they refuse to use a word which more closely expresses the Greek. Rather, they have chosen to use the inconsistent renderings that have been shown in this book. The learned Catholic men who translated and authorized The Jerusalem Bible and The New American Bible seem to be oblivious of the fact that the large Catholic Bible dictionary titled, The Encyclopedic Dictionary of the Bible says (p. 693):
ETERNITY: The Bible hardly speaks of eternity in the philosophical sense of infinite duration without beginning or end. The Hebrew word olam, which is used alone (Ps. 61:8; etc.) or with various prepositions (Gn. 3:22; etc.) in contexts where it is traditionally translated as 'forever,' means in itself no more than 'for an indefinitely long period.' Thus me olam does not mean 'from eternity' but 'of old' (Gn. 6:4, etc.). In the N.T. aion is used as the equivalent of olam.
Here the translators have consistently ignored what their own "authorities" tells them, and have used words which do convey the idea of endless time. Because "orthodox" scholars contradict themselves even within their own organizations, when it comes to these words, it often becomes difficult for sincere students to get their true original meaning. The following letter illustrates the point.
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The Old Scofield Bible, using the KJV, made 35 marginal notations for the noun aion, "eon," and three for the adjective aionios, "eonian."
The late Oxford University Press Sunday School Teacher's Bible corrected the noun eighteen times, and the adjective not at all. In the Companion Bible, Dr. E.W. Bullinger noted every occurrence of the noun and the adjective, and showed the corrected translation either in the marginal notes or in the appendix.
In the New Analytical Indexed Bible, by John A. Dickson, there are but three marginal corrections for the noun (1 Cor. 10:11; Heb. 6:5; 9:26). For the adjective only two marginal corrections are given, where "before times eternal" is offered, instead of "before the world began," as in the KJV.
The Newberry Bible gives many excellent marginal notes. Correct marginal readings appear for the noun, aion, more than 100 times. The adjective is left with no marginal notes, except at 1 Tim. 1:9 and Tit. 1:2, where "eternal times" is given.
In Rotherham's 1872 version, the word "age" is used consistently for the noun. In his later edition, 1897, the word "age" is used about 90 times. The adjective for aion is translated "age-abiding" quite consistently in both editions.
The ASV of 1901 translates the noun correctly in the text or in a marginal reading in 90 of its 123 occurrences. The adjective was translated "eternal" at Rom. 16:25; 2 Tim. 1:9; and Tit. 1:2, where the KJV used "world."
Professor Robert Young, author of Young's Analytical Concordance, as well as his Literal Translation of the Bible, uses "age" as the translation for the noun. The adjective is translated "age-during" in all except three of its occurrences. At 2 Tim. 1:9 and Tit. 1:2 he uses "time of the ages" and in Philemon, "age-duringly."
J.N. Darby's translation of the New Testament uses "age" 65 times for the noun, but in several instances a correct translation in the text is contradicted in his footnotes.
The Concordant Literal Translation of the New Testament uses "eon" for the noun consistently, and "eonian" for the adjective in all cases.
The preface of the Numeric English New Testament, by Ivan Panin has this comment (p. 16): "Aionios can safely be rendered eternal, but its noun in eis ton aiona cannot be rendered 'into eternity' or 'forever;' hence the aion phrases are rendered literally." Panin follows his rule, except at Acts 3:21 where he translates the phrase ap aionos "from of old," and in John's Evangel, where in eleven occurrences out of thirteen he does exactly what he had said could not be done. The adjective is translated "eternal," except at Rom. 16:25; 2 Tim. 1:9; Tit. 1:2; and Philemon 15.
In the New Testament or Covenant, by E.E. Cunnington, the noun is translated correctly either in the text or in the footnotes twenty-eight times, but "forever" in Matt. 21:19, where it is followed by his note, "Lit. For the age and elswhere." "For evermore" in this version at Rev. 1:6 is followed by this note: "Lit. to the ages of the ages (and elsewhere)." The first occurrence of the adjective eonian, at Matt. 18:8 he translated "eternal," but this is followed by his note: "Lit. age-long (aeonian) and elsewhere." Thus in Cunnington's version, if the notes are overlooked, one will not see the truth expressed by the Greek text.
Following, are some of the more modern English versions' renderings of these words. For reference purposes, we have listed all the different rendering of the words we are studying. The reader may skip this section if they desire. The manuscript for this book was prepared before several of Bibles which appeared in the 1980's and 1990's came out. That is why they are not included included in this section.
The New International Version of the New Testament translates aion, "eon," as the following: "forever" 27 times; "age" (including the plural "ages") 25 times; "forever and ever" 22 times; "never" 9 times; "world" 6 times; "eternal" twice, "the universe" twice, "ever" twice; "life" twice; "long ago" twice; and once each with "enduring," "forevermore," and "time began." The adjective is translated "eternal" 60 times; "everlasting" 4 times; "beginning of" twice, as well as once each with "ages past," "forever," life," and "good." This version translates Eph. 3:11, "according to His eternal purpose which He accomplished in Christ Jesus our Lord." Can one explain how God could have an "eternal purpose which He accomplished?" An "eternal purpose" can never be accomplished, and if a purpose has been accomplished it cannot be "eternal."
In The Holy Bible, an American Translation, by William E. Beck, aion, "eon," is translated "forever" 50 times; "world" 29 times; "never" 8 times; "long ago" 3 times; "ever" 4 times; "ages" 4 times; and once each "time," "beginning," and "everlasting." At 1 Cor. 2:6, the noun was not translated, or the translation was so vague one could not tell what word might have been used, although it appears twice in this verse in the text. The adjective is translated "everlasting" 58 times; "forever" 6 times; and once each "long ago," "lasting forever," "world began," "eternally," and "ages ago."
In The Jerusalem Bible, aion, "eon," is translated "forever and ever" 23 times; "forever" 21 times; "world" 19 times; "never" 9 times; "age" 4 times; "time" 3 times; "assured" twice; and once each "eternal," "ever," "ancient times," "world began," "long age," "today," "age began," "last age," "all eternity," "centuries," "world's," "life," and "everything there is." For the adjective there are these: "eternal" 60 times; "everlasting" twice; "eternity" twice; and once each "eternally," "long ago," "endless ages," "beginning of time," and "forever."
In The New American Bible, The New Testament, by the St. Antony Guild, 1971 edition, aion, "eon," is translated "forever" 24 times; "age" (including the plural "ages") 23 times; "forever and ever" 15 times; "never" 10 times; "world" 9 times; "worldly" 3 times; "endless ages" twice; and once each "enduring," "worldly way," "life demand," "ancient times," "ever," "always," "long ago," "of old," "world's goods," "age-old," "eternity," "without end," "the universe," and "unending ages." The adjective is translated "eternal" 44 times; "everlasting" 17 times; and once each "endless," "without end," " last forever," "endless ages," "ages," "lasting," "lasts forever," and "world began."
In The Good News Bible, aion, "eon," is translated "forever" 23 times; "forever and ever" 22 times; "age" 13 times; "never" 7 times; "long ago" 3 times; "life" 3 times; "eternal" 3 times; "the universe" twice; and once each "now or ever," "live," "all time," "ages of time," "world's," "ever," and "time." The adjective is translated "eternal" 63 times; "beginning of time" twice; and once each "long ages," "lasts forever," " last forever," " all time," and "unfailing."
In The Kingdom Interlinear Translation of the Greek Scriptures, the noun "eon" is translated "system of things" 33 times; "forever" 28 times; "forever and ever" 20 times; "never" 6 times; "of old" 3 times; "eternity" twice, and once each "of old time," "eternal," "ever," and "indefinite past." The interlinear was translated consistently "age" for the singular and "ages" for the plural. The adjective "eonian" is translated "everlastingly" 65 times; "longlasting" 3 times; and "forever" once. In the interlinear, it is incorrectly translated "everlasting," except at Philemon 15 where it is "everlasting(ly)."
This is a time of apostasy, so while some groups do teach and believe the truth concerning the eons, others have departed from what the Scriptures say, not only about the eons, but also about equally vital truths.
Although it would seem several translators, such as those cited above, realize that aion and aionios cannot be construed to mean endless time, yet they refuse to use a word which more closely expresses the Greek. Rather, they have chosen to use the inconsistent renderings that have been shown in this book. The learned Catholic men who translated and authorized The Jerusalem Bible and The New American Bible seem to be oblivious of the fact that the large Catholic Bible dictionary titled, The Encyclopedic Dictionary of the Bible says (p. 693):
ETERNITY: The Bible hardly speaks of eternity in the philosophical sense of infinite duration without beginning or end. The Hebrew word olam, which is used alone (Ps. 61:8; etc.) or with various prepositions (Gn. 3:22; etc.) in contexts where it is traditionally translated as 'forever,' means in itself no more than 'for an indefinitely long period.' Thus me olam does not mean 'from eternity' but 'of old' (Gn. 6:4, etc.). In the N.T. aion is used as the equivalent of olam.
Here the translators have consistently ignored what their own "authorities" tells them, and have used words which do convey the idea of endless time. Because "orthodox" scholars contradict themselves even within their own organizations, when it comes to these words, it often becomes difficult for sincere students to get their true original meaning. The following letter illustrates the point.
Aion Abbot Chap 5
If the Greek words eis tous aionas ton aionon mean endless time, as translated in the KJV, 'forever and ever,' we have a contradiction in Scripture."
-Dr. William Barclay
"This view (Restitution of All) is so clearly Scriptural that the only surprise is that it has not been more definitely and widely held."
-Dr. A.T. Pierson
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There is no doubt that God has always existed, but the statement at Romans 16:26 speaks of Him as an eonian God. The Scriptures say He made the eons, so He existed before they were made, and He will exist after the eons have been concluded (1 Cor. 10:11; Heb. 9:26). He is endless. To argue that "eonian God" makes the "eonian" unlimited time because God is unlimited is illogical. Isaiah 54:5, KJV, calls Him "the God of the whole earth." This does not preclude Him from also being the God of the entire universe. In the context of Romans 16:26, He is called the "eonian God," but He was God before the eons were made; He is God during all the eons, and in post-eonian times. In other words, just because the Scriptures refer to Him as the "God of the ages" does not preclude Him from being the God of eternity. The Scriptures declare Him the "God of Abraham, Isaac, and Jacob," and "the God of Israel." Does that mean He cannot therefore be the God of the gentiles, of the whole universe? Of course not!
As for the KJV translation, "forever and ever," there are some students of the Greek who admit that this is not a faithful translation of the Greek words found in the text. The Greek uses three distinct phrases, all of which are translated the same in the KJV.
Hebrews 1:8: ho thronos sou ho theos eis ton aiona tou aionos, "Thy throne, O God, is for the eon of the eon." In both occurrences in this verse, the Greek word we translated "eon" appears in the singular.
Ephesians 3:21: auto hê doxa en tê ekklêsia kai en Christo Iêsou eis pasas tas geneas tou aionos ton aionon, "To Him be the glory in the ecclesia and in Christ Jesus for all the generations of the eon of the eons. Amen." Here the Greek word for eon is used twice. The first time it is in the singular; the second time it is in the plural.
Galatians 1:5: ho hê doxa eis tous aionas ton aionon, "To Whom be glory for the eons of the eons." Here the Greek word for eon appears twice in the plural.
Philippians 1:10 says (ASV margin), "so that ye may distinguish the things that differ." Since the words of God are inspired and are used precisely, to ignore the differences in these passages is to ignore what He is saying.
Hebrews 1:8 is a quotation from Psalm 45:6, LXX, where the Greek text says, eis ton aiona tou aionos, "into the eon of the eon,"-the singular form for eon in both occurrences. The preposition eis is translated "into" or "unto;" idiomatically, "for." Bagster's Analytical Greek Lexicon and Concordance defines it: "eis, into, to as far as, to the extent of."
Dr. E.W. Bullinger's Lexicon and Concordance says (p. 804), "eis, unto, when referring to time, denoting either the interval up to a certain point, during; or the point itself as the object or aim of some purpose, up to, for."
Dr. Nigel Turner, in his book, Grammatical Insights into the N.T., says (p. 91), "eis involves a movement for development toward a goal." If eis means as far as, to the extent of, or a movement or development toward a goal, then it cannot be used with words meaning endless or unlimited time.
Ephesians 3:21: eis pasas tas geneas tou aionos ton aionon, "for all the generations of the eon of the eons." KJV: "throughout all the ages, world without end." ASV margin: "unto all the generations of the age of the ages." Young's Literal Translation: "into the age of the ages." The "eon of the eons" refers to a crowning eon of another which precedes it.
So what is meant by this expression? Many KJV tradition scholars say that these three different Greek phrases are idiomatic expressions for "eternity." Idiotic, perhaps, but not idiomatic! Similar expressions used in the Scriptures are cited in order to illustrate the meaning: Song of Solomon 1:1, "song of songs;" Eccl. 12:8, "vanity of vanities;" Gen 9:25, "servant of servants;" Ex. 26:33, "holy of the holies;" Deut. 10:17, "God of gods and Lord of lords;" Dan. 8:25, "prince of princes;" Phil. 3:5, "Hebrew of Hebrews;" 1 Tim. 6:15, "King of kings and Lord of lords." Most students of the Scriptures understand what is meant by such expressions, so why is Eph. 3:21, "eon of the eons" an enigma? The eon of the eons refers to the final and greatest of all eons. That it cannot refer to "eternity" is shown by the statement that there will be "generations," which implies procreation, which will not happen in eternity since we will then be like the angels. This eon succeeds the millennial eon, and is previous to the final state.
There are others who teach the same. Dr. A.T. Pierson supports this view in his book, The Bible and Spiritual Life: "This view is so clearly scriptural that the only surprise is that it has not been more definitely and widely held. It adds immeasurably, both to the glory of Christ as the coming King, and the Father as the former and framer of the ages. It is the period typified by the eighth day of the Mosaic Code: the perfect glory of Christ, reserved for 'the morrow after.' The millennial 'Sabbath.' And while the millennial period is limited to a thousand years, there are no definite limits to this final age of glory."
Mr. George Saltau, in his book, Past, Present and Future, adopts the same view.
Clarence Larkin, Dispensational Truth, or God's Plan and Purpose in the Ages, shows (p. 3, chart "The Ages") an age succeeding the kingdom age, which he calls the "perfect age." This "perfect age" is also shown in other charts in Mr. Larkin's book.
The expression, "eon of the eons," is not limited to its use at Eph. 3:21. In the LXX at Dan. 7:18 we see, heos aionos ton aionon, "until eon of the eons." In the Song of the Three Children (LXX, Septuagint), at the end of verse 68, there is, kai eis ton aiona ton aionon, "and into the eon of the eons." In the book of Enoch there is a similar expression: "until the judgment of the eon of the eons be accomplished."
Windet, in De Vita Functor Statu, states, "However you understand the phrase, it could not be used unless it signified something less than endlessness; for 'completion' does not accord with true endlessness." Therefore, the expression "eon of the eons" and "eon of the eon" mean the last and crowning eon in which Christ will hand everything to His Father, entirely subjected (1 Cor. 15:22-28). We know that the millennial eon will not be one of such complete subjection, for Christ will rule with a rod of iron, and at its close, after the most wonderful and beneficial rule by His sceptre, at the instigation of Satan, loosed from the pit, large numbers of those who have been blessed under Christ's gracious reign will revolt against Him (Rev. 20:7-9). While there may be many different interpretations about this "thousand year period," clearly we have time, and things not yet subjected. This revolt shows that the subjection spoken of at 1 Cor. 15:22-28; Eph. 1:9-11; Phil. 2:10-11; and Col. 1:10-20 has not been completed. It will take yet another eon, following the millennial one, with Christ reigning to end all insubordination in all His realms, before He will finally surrender to His Father all completed, so that the Father can be "all in all." The final eon is that of new heavens and the new earth wherein reigns righteousness (2 Pet. 3:13). That is the one called the "eon of the eon" (Heb. 1:8). It is also called the "eon of the eons" at Eph 3:21, because it is paramount to all preceding eons, including the millennial eon in which Christ Jesus reigns as Messiah and King. Paul writes (Eph. 2:6,7) of the blessings of the coming eons. He says: "And He rouses us together and seats us together among the celestials in Christ Jesus, that in the oncoming eons, He may be displaying the transcendent riches of His grace in His kindness to us in Christ Jesus" (see also Eph. 3:20-21).
Thus, in the coming eons, the millennial and the succeeding eon, Christ Jesus will be displaying His transcending riches to us. We must be careful when talking about what God will do in future generations and ages. For too often we project our own ideas onto the plan of God. I hope I have not crossed that line. Yet when it comes to the correct rendering of these words, I feel certain what you are reading sheds much light which many Bible translations have hidden from us.
Let us get back to "forever and ever." The Greek phrase eis tous aionas ton aionon, "for the eons of the eons," occurs about twenty times in the Greek New Testament in this combination. The ASV margin and some other versions, lexicons, dictionaries, and commentaries translate the phrase correctly.
Windet, in De Vita Functora Statu, of 1633 says (p. 170), "eis tous aionas ton aionon, of the New Testament meant a finite period."
At 1 Cor. 15:25, where the Greek text shows, dei gar auton basileuein achri hou thê pantas tous echthrous hupo tous podas autou, "For He must be reigning until He should be placing all His enemies under His feet." This clearly states that Christ's reigning is limited. There is no Scripture to contradict the statement when aion and aionios are correctly translated.
Dr. William Barclay concurs in his commentary (p. 166-169) on The Letters to the Corinthians. If the Greek words eis tous aionas ton aionon mean endless time, as translated in the KJV, "forever and ever," we have a contradiction in Scripture, for Rev. 11:15 says, in the same version: "The kingdoms of this world are become the kingdoms of our Lord and His Christ, and He shall reign forever and ever." That contradicts 1 Cor. 15:25, which says: "He must be reigning till..." If Rev. 11:15 is translated "eons of the eons," or "ages of the ages," there is no contradiction. The ASV says (1 Cor. 15:24-25), "Then cometh the end, when He shall deliver up the kingdom to God., even the Father; When He shall have abolished all rule and all authority and power. For He must reign till He hath put all His enemies under His feet;" consequently, the reigning of Christ Jesus and the saints (Rev. 22:5) will be "for the eons of the eons" or "for the ages of the ages" (see the ASV margin here).
Eis tous aionas is accusative plural, "for the eons," or "for the ages," and these words are not "forever and ever," which are in the singular. The word ton is the genitive plural article, and in our syntax should be translated "of the." In this Greek clause, there is no word that means "and," as the Greek conjunction kai; "and," is not in this clause. The word aionon is the genitive plural of the noun aion, and the genitive plural in this syntax should be translated "eons," or "ages;" hence ton aionon, "of the eons." Anyone can study these words and see that "forever and ever" is not a good translation of these Greek words. As eis is used in this clause and as eis involves a movement or development toward a goal, this clause cannot mean endlessness.
As mentioned previously, there are several analogous expressions in the Scriptures which should show the meaning of the words under discussion. In Ex. 26:33 (LXX), tou hagiou ton hagion, "in the holy of the holies." This is similar to the "eon of the eons" of Eph. 3:21. In II Kings 8:6 (LXX) we see, eis ta hagia ton hagion, "for the holies of the holies"-similar to "eons of the eons." The "holy of the holies" and "holies of the holies" refer to the tabernacle. Psalm 44:7 says, ho thronos sou ho theos, eis ton aiona tou aionos, "Thy throne, O God, is for the eon of eon"-similar to Heb. 1:8. Daniel 7:18: "until eon of the eons" and similar to that of Eph. 3:21, where a singular is followed by a plural, "eon of the eons." In these expressions we see the eons corresponding to the holies in the tabernacle. While there are many different teachings on the types in the Tabernacle of Moses, it should not be too difficult to see that there were at least five divisions: (1) without the camp; (2) in the camp; (3) in the court; (4) in the holy place; and (5) in the holy of holies. These may be likened to the five eons we find in the Scriptures (past eons, present eon, future eons). The last eon is called the "eon of the eons," because it, like the "holy of holies," is the climax of the others. In Hebrews chapter 9, the Greek text of Nestle reads (margin v. 25), eis ta hagia ton hagion, "into the holies of the holies," and (v. 3), hagia hagion, "holies of holies." Just as the two holy places in the tabernacle are called the holies of holies, so the last two eons are often called the eons of the eons. As the tabernacle illustrated man's approach to God, it corresponds closely with the eonian times, which also brings man to God. The "holy of holies" was a single holy place. The "eon of eons," a single eon. It was the pre-eminence of the "holy of holies," in relation to the other holy places, which caused it to be so designated. So the pre-eminence of the "eon of the eons" lies in its being the fruitage and harvest of previous eons. The same is true of the "holies of the holies" of Heb. 9:25. They may be likened to the "eons of the eons" of Rev. 11:15; 22:5. Luke 1:33 says of Christ's "kingdom there shall be no end." While the kingdom itself will not end, but the reign of Christ for the eons of the eons will end when He delivers up the kingdom to the Father (1 Cor. 15:24-26).
Mr. W. Kelly, in his book, Lectures on the Book of Revelation, commenting upon the saints' reign, states (p. 435-436), "Supposing that God's Word speaks of the earthly state of things and uses the expression 'reigning forever and ever,' as in Daniel 7 and Luke 1, it cannot be understood absolutely. The words must be limited by the subject-matter of which God is speaking-so in Daniel 7:27 the kingdom under the whole heaven, which is given to the people of the saints of high places, is said to be an everlasting kingdom. This, I apprehend, is the same period that is called here the thousand years."
The sentence in Rev. 22:5 saying: "They will be reigning for the eons of the eons" shows that the expression has no reference either to the present or to the preceding eons. The Greek verb basileusousin, "they will be reigning" is a third-person plural future active indicative form; so this reigning must be future. In this present eon, as in those preceding ones, the slaves, or servants, of God are not reigning. Similarly, that God and Christ are living for "the eons of the eons" (Rev. 1:18; 4:9; 10:6; 15:7) has reference to the eons of the future, not to the present eon. That is not to say that God and Christ Jesus are not living during the previous eons. God was the living pre-eonian God. He is the living eonian God, and He will be the living post-eonian God. Paul, when writing to Timothy, said (1 Tim. 4:10), "For this we are toiling and being reproached, for we rely on the living God, Who is the Saviour of all mankind, especially of believers."
Two scriptures state positively that the eons will end: 1 Cor. 10:11, tauta de tupikos sunebainen ekeinois egraphê de pros nouthesian hêmon eis hous ta telê ton aionon katêntêken, "Now those things befalls them typically, yet it was written for our admonition, to whom the consummations of the eons have attained." Paul had said what those things are, which befalls them typically, in the preceding verses. Yet "it was written" is in the singular, for "our" (plural) admoniton- the "our" referring to the saints, who are the present believers. "To whom," referring to the saints, "the consummations of the eons have attained." The Corinthian saints had attained the consummations of eons in spirit because they were a new creation (2 Cor. 5:17). Some day all will be a new creation (Rev. 21:5). Now, only the saints who are in Christ are of the new creation, but it is God's goal for the eons to head up all in the Christ, as stated at
Eph. 1:9-11. Salvation for all is God's plan for the eons. Those saints believing now have attained that purpose, so have attained the consummation of the eons.
While some doubt such an exegesis of 1 Cor. 10:11, others, such as the writer of the New Dictionary of the N. T. Theology, concur (vol. 1, p. 324): "Paul also speaks of a movement from God to man. 1 Corinthians 10:11 speaks of us 'upon whom the end of the ages has come.' Hebrews 9:26 contains a similar expression, 'at the end of the ages' (time, art. aion). Christ appeared to put away sin by the sacrifice of Himself. The movement directed by God towards its end; with us it has now attained its goal. The thought also contains the certainty that with Christ, Who inaugurates the end of the ages, a new world era and order of things has begun. Admittedly, this is apparent only to the believer."
Consequently, with the saints it is possible in spirit to taste the powers of the ages to come (Heb. 6:5). At Hebrews 9:26 the Greek says, epei edei auton pollakis pathein apo katabolês kosmou nuni de hapax epi sunteleia ton aionon eis athetêsin tês hamartias dia têsthusias autou pephanerotai, "Since then, He must often be suffering from the disruption of the world, yet now, once, at the conclusion of the eons, for the repudiation of sin through His sacrifice, He has been manifested." In the clause, "He has been manifested," the verb is a third-person singular perfect passive indicative. The Greek perfect tense denotes the present state, resultant upon a past action. There is no English tense which corresponds to that of the Greek perfect, so this form is a difficult one to convey into English. It may be translated: "through His sacrifice, He is manifested." But it is clear His sacrifice was not at the "end of the world," as the KJV says, since the world continues. But it is equally clear that His sacrifice was not at the "conclusion of the eons," since Paul wrote of "this present wicked eon" and the "on-coming eons" (Gal. 1:4; Eph. 2:7). Sin still remains, and there is a world of sinners; but when the eons come to a conclusion, sin will be repudiated by virtue of His sacrifice.
In Romans 4:17 Paul says, "According as it is written that, a father of many nations I have appointed you, facing which, he believed it of the God Who is vivifying the dead and calling what is not as if it were." Here Paul is writing of Abraham, that Abraham believes God. The God Abraham believes is the God "who is vivifying the dead and calling what is not as if it were." God did not say, "I will appoint you a father of many nations," but "I have appointed you," using a Greek perfect verb, which indicates a completed action with a resultant state of being. As God stated it, it is already an accomplished fact, yet at the time, Abraham did not even have a son, and he was nearly one hundred years old. So God was there calling what was not as though it were. God speaks so of us, when He says: "Now whom He designates beforehand, these He calls also, and whom He calls, these He justifies also, now whom He justifies, these He glorifies also" (Rom. 8:29-30; see Eph. 1:3-8). Are we glorified now? Certainly not! But God is following the same pattern of dealing with us as with Abraham, in that He is calling what is not as if it were. God says that He "seats us together in heavenly places in Christ Jesus" (Eph. 2:6), yet we are still in this world, and a part of an ecclesia on the earth. He can make such a statement because He can, and will, do what He says.
Because we are a new creation in Christ Jesus (2 Cor. 5:17), we have attained to the consummations of the eons (1 Cor. 10:11). At the conclusion of the eons, sin will be repudiated. At present God is "calling what is not as if it were." Only God is able to do that.
The Scriptures teach that during the eons mankind is experiencing evil, sin, sickness, death, judgments, generation, opposition from sovereignties, authorities and powers, all of which will be nullified or abolished, as stated in 1 Cor. 15:22-28.
Luke 1:50 says, kai to eleos autou eis geneas kai geneas tois phoboumenois auton, "and His mercy is for generations and generations, for those who are fearing Him." In the phrase, "for generations and generations," there is an example of two plural nouns being used with the conjunction kai, "and;" but in the expression aionas ton aionon, there is no conjunction. The word ton, "of the," is the genitive plural article, and should not be translated "and," as is done in the KJV's "forever and ever." The LXX, at Psa. 90:1, states, en genea kai genea, "in generation and generation." Another example of the use of the conjunction kai, "and," between the two words for "generation" in the singular. At Heb. 1:8 the noun aion, "eon," is used twice in the singular form, but with no "and" between. At Ex. 15:18, kurios basileuon ton aiona kai ep aiona kai eti, "the Lord is reigning the eon and upon eon and longer." Eon, as used here, cannot refer to time without end, for there could be nothing beyond, or longer than, endless time. Here the Latin Vulgate says, Dominus regnabit in aeturnum et ultra, "The Lord will reign unto [or into] eternity and beyond." The Latin word in, when used with an accusative aeturnum, has the meaning of placing His reign in eternity, but the ultra, "beyond," shows it did not stop when it was placed there, but continued beyond the time of the placing. The English words, "forever and ever," unfortunately, do not convey the same meaning.
The Hebrew text shows, "to the eon and further." Similar expressions appear frequently in the Hebrew, Greek, and Latin texts (see Daniel 12:3, for example).
Wycliffe's version, the first translation into English, did not use the words "forever and ever." Several versions in modern English do not use those words either: The Emphasized Bible, by J.B. Rotherham; The N. T., A Translation, by E.L. Clementson; The Emphatic Diaglott, by Benjamin Wilson; Young's Literal Translation, by Professor Robert Young; and The Concordant Literal New Testament, by A.E. Knoch as well as others.
-Dr. William Barclay
"This view (Restitution of All) is so clearly Scriptural that the only surprise is that it has not been more definitely and widely held."
-Dr. A.T. Pierson
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There is no doubt that God has always existed, but the statement at Romans 16:26 speaks of Him as an eonian God. The Scriptures say He made the eons, so He existed before they were made, and He will exist after the eons have been concluded (1 Cor. 10:11; Heb. 9:26). He is endless. To argue that "eonian God" makes the "eonian" unlimited time because God is unlimited is illogical. Isaiah 54:5, KJV, calls Him "the God of the whole earth." This does not preclude Him from also being the God of the entire universe. In the context of Romans 16:26, He is called the "eonian God," but He was God before the eons were made; He is God during all the eons, and in post-eonian times. In other words, just because the Scriptures refer to Him as the "God of the ages" does not preclude Him from being the God of eternity. The Scriptures declare Him the "God of Abraham, Isaac, and Jacob," and "the God of Israel." Does that mean He cannot therefore be the God of the gentiles, of the whole universe? Of course not!
As for the KJV translation, "forever and ever," there are some students of the Greek who admit that this is not a faithful translation of the Greek words found in the text. The Greek uses three distinct phrases, all of which are translated the same in the KJV.
Hebrews 1:8: ho thronos sou ho theos eis ton aiona tou aionos, "Thy throne, O God, is for the eon of the eon." In both occurrences in this verse, the Greek word we translated "eon" appears in the singular.
Ephesians 3:21: auto hê doxa en tê ekklêsia kai en Christo Iêsou eis pasas tas geneas tou aionos ton aionon, "To Him be the glory in the ecclesia and in Christ Jesus for all the generations of the eon of the eons. Amen." Here the Greek word for eon is used twice. The first time it is in the singular; the second time it is in the plural.
Galatians 1:5: ho hê doxa eis tous aionas ton aionon, "To Whom be glory for the eons of the eons." Here the Greek word for eon appears twice in the plural.
Philippians 1:10 says (ASV margin), "so that ye may distinguish the things that differ." Since the words of God are inspired and are used precisely, to ignore the differences in these passages is to ignore what He is saying.
Hebrews 1:8 is a quotation from Psalm 45:6, LXX, where the Greek text says, eis ton aiona tou aionos, "into the eon of the eon,"-the singular form for eon in both occurrences. The preposition eis is translated "into" or "unto;" idiomatically, "for." Bagster's Analytical Greek Lexicon and Concordance defines it: "eis, into, to as far as, to the extent of."
Dr. E.W. Bullinger's Lexicon and Concordance says (p. 804), "eis, unto, when referring to time, denoting either the interval up to a certain point, during; or the point itself as the object or aim of some purpose, up to, for."
Dr. Nigel Turner, in his book, Grammatical Insights into the N.T., says (p. 91), "eis involves a movement for development toward a goal." If eis means as far as, to the extent of, or a movement or development toward a goal, then it cannot be used with words meaning endless or unlimited time.
Ephesians 3:21: eis pasas tas geneas tou aionos ton aionon, "for all the generations of the eon of the eons." KJV: "throughout all the ages, world without end." ASV margin: "unto all the generations of the age of the ages." Young's Literal Translation: "into the age of the ages." The "eon of the eons" refers to a crowning eon of another which precedes it.
So what is meant by this expression? Many KJV tradition scholars say that these three different Greek phrases are idiomatic expressions for "eternity." Idiotic, perhaps, but not idiomatic! Similar expressions used in the Scriptures are cited in order to illustrate the meaning: Song of Solomon 1:1, "song of songs;" Eccl. 12:8, "vanity of vanities;" Gen 9:25, "servant of servants;" Ex. 26:33, "holy of the holies;" Deut. 10:17, "God of gods and Lord of lords;" Dan. 8:25, "prince of princes;" Phil. 3:5, "Hebrew of Hebrews;" 1 Tim. 6:15, "King of kings and Lord of lords." Most students of the Scriptures understand what is meant by such expressions, so why is Eph. 3:21, "eon of the eons" an enigma? The eon of the eons refers to the final and greatest of all eons. That it cannot refer to "eternity" is shown by the statement that there will be "generations," which implies procreation, which will not happen in eternity since we will then be like the angels. This eon succeeds the millennial eon, and is previous to the final state.
There are others who teach the same. Dr. A.T. Pierson supports this view in his book, The Bible and Spiritual Life: "This view is so clearly scriptural that the only surprise is that it has not been more definitely and widely held. It adds immeasurably, both to the glory of Christ as the coming King, and the Father as the former and framer of the ages. It is the period typified by the eighth day of the Mosaic Code: the perfect glory of Christ, reserved for 'the morrow after.' The millennial 'Sabbath.' And while the millennial period is limited to a thousand years, there are no definite limits to this final age of glory."
Mr. George Saltau, in his book, Past, Present and Future, adopts the same view.
Clarence Larkin, Dispensational Truth, or God's Plan and Purpose in the Ages, shows (p. 3, chart "The Ages") an age succeeding the kingdom age, which he calls the "perfect age." This "perfect age" is also shown in other charts in Mr. Larkin's book.
The expression, "eon of the eons," is not limited to its use at Eph. 3:21. In the LXX at Dan. 7:18 we see, heos aionos ton aionon, "until eon of the eons." In the Song of the Three Children (LXX, Septuagint), at the end of verse 68, there is, kai eis ton aiona ton aionon, "and into the eon of the eons." In the book of Enoch there is a similar expression: "until the judgment of the eon of the eons be accomplished."
Windet, in De Vita Functor Statu, states, "However you understand the phrase, it could not be used unless it signified something less than endlessness; for 'completion' does not accord with true endlessness." Therefore, the expression "eon of the eons" and "eon of the eon" mean the last and crowning eon in which Christ will hand everything to His Father, entirely subjected (1 Cor. 15:22-28). We know that the millennial eon will not be one of such complete subjection, for Christ will rule with a rod of iron, and at its close, after the most wonderful and beneficial rule by His sceptre, at the instigation of Satan, loosed from the pit, large numbers of those who have been blessed under Christ's gracious reign will revolt against Him (Rev. 20:7-9). While there may be many different interpretations about this "thousand year period," clearly we have time, and things not yet subjected. This revolt shows that the subjection spoken of at 1 Cor. 15:22-28; Eph. 1:9-11; Phil. 2:10-11; and Col. 1:10-20 has not been completed. It will take yet another eon, following the millennial one, with Christ reigning to end all insubordination in all His realms, before He will finally surrender to His Father all completed, so that the Father can be "all in all." The final eon is that of new heavens and the new earth wherein reigns righteousness (2 Pet. 3:13). That is the one called the "eon of the eon" (Heb. 1:8). It is also called the "eon of the eons" at Eph 3:21, because it is paramount to all preceding eons, including the millennial eon in which Christ Jesus reigns as Messiah and King. Paul writes (Eph. 2:6,7) of the blessings of the coming eons. He says: "And He rouses us together and seats us together among the celestials in Christ Jesus, that in the oncoming eons, He may be displaying the transcendent riches of His grace in His kindness to us in Christ Jesus" (see also Eph. 3:20-21).
Thus, in the coming eons, the millennial and the succeeding eon, Christ Jesus will be displaying His transcending riches to us. We must be careful when talking about what God will do in future generations and ages. For too often we project our own ideas onto the plan of God. I hope I have not crossed that line. Yet when it comes to the correct rendering of these words, I feel certain what you are reading sheds much light which many Bible translations have hidden from us.
Let us get back to "forever and ever." The Greek phrase eis tous aionas ton aionon, "for the eons of the eons," occurs about twenty times in the Greek New Testament in this combination. The ASV margin and some other versions, lexicons, dictionaries, and commentaries translate the phrase correctly.
Windet, in De Vita Functora Statu, of 1633 says (p. 170), "eis tous aionas ton aionon, of the New Testament meant a finite period."
At 1 Cor. 15:25, where the Greek text shows, dei gar auton basileuein achri hou thê pantas tous echthrous hupo tous podas autou, "For He must be reigning until He should be placing all His enemies under His feet." This clearly states that Christ's reigning is limited. There is no Scripture to contradict the statement when aion and aionios are correctly translated.
Dr. William Barclay concurs in his commentary (p. 166-169) on The Letters to the Corinthians. If the Greek words eis tous aionas ton aionon mean endless time, as translated in the KJV, "forever and ever," we have a contradiction in Scripture, for Rev. 11:15 says, in the same version: "The kingdoms of this world are become the kingdoms of our Lord and His Christ, and He shall reign forever and ever." That contradicts 1 Cor. 15:25, which says: "He must be reigning till..." If Rev. 11:15 is translated "eons of the eons," or "ages of the ages," there is no contradiction. The ASV says (1 Cor. 15:24-25), "Then cometh the end, when He shall deliver up the kingdom to God., even the Father; When He shall have abolished all rule and all authority and power. For He must reign till He hath put all His enemies under His feet;" consequently, the reigning of Christ Jesus and the saints (Rev. 22:5) will be "for the eons of the eons" or "for the ages of the ages" (see the ASV margin here).
Eis tous aionas is accusative plural, "for the eons," or "for the ages," and these words are not "forever and ever," which are in the singular. The word ton is the genitive plural article, and in our syntax should be translated "of the." In this Greek clause, there is no word that means "and," as the Greek conjunction kai; "and," is not in this clause. The word aionon is the genitive plural of the noun aion, and the genitive plural in this syntax should be translated "eons," or "ages;" hence ton aionon, "of the eons." Anyone can study these words and see that "forever and ever" is not a good translation of these Greek words. As eis is used in this clause and as eis involves a movement or development toward a goal, this clause cannot mean endlessness.
As mentioned previously, there are several analogous expressions in the Scriptures which should show the meaning of the words under discussion. In Ex. 26:33 (LXX), tou hagiou ton hagion, "in the holy of the holies." This is similar to the "eon of the eons" of Eph. 3:21. In II Kings 8:6 (LXX) we see, eis ta hagia ton hagion, "for the holies of the holies"-similar to "eons of the eons." The "holy of the holies" and "holies of the holies" refer to the tabernacle. Psalm 44:7 says, ho thronos sou ho theos, eis ton aiona tou aionos, "Thy throne, O God, is for the eon of eon"-similar to Heb. 1:8. Daniel 7:18: "until eon of the eons" and similar to that of Eph. 3:21, where a singular is followed by a plural, "eon of the eons." In these expressions we see the eons corresponding to the holies in the tabernacle. While there are many different teachings on the types in the Tabernacle of Moses, it should not be too difficult to see that there were at least five divisions: (1) without the camp; (2) in the camp; (3) in the court; (4) in the holy place; and (5) in the holy of holies. These may be likened to the five eons we find in the Scriptures (past eons, present eon, future eons). The last eon is called the "eon of the eons," because it, like the "holy of holies," is the climax of the others. In Hebrews chapter 9, the Greek text of Nestle reads (margin v. 25), eis ta hagia ton hagion, "into the holies of the holies," and (v. 3), hagia hagion, "holies of holies." Just as the two holy places in the tabernacle are called the holies of holies, so the last two eons are often called the eons of the eons. As the tabernacle illustrated man's approach to God, it corresponds closely with the eonian times, which also brings man to God. The "holy of holies" was a single holy place. The "eon of eons," a single eon. It was the pre-eminence of the "holy of holies," in relation to the other holy places, which caused it to be so designated. So the pre-eminence of the "eon of the eons" lies in its being the fruitage and harvest of previous eons. The same is true of the "holies of the holies" of Heb. 9:25. They may be likened to the "eons of the eons" of Rev. 11:15; 22:5. Luke 1:33 says of Christ's "kingdom there shall be no end." While the kingdom itself will not end, but the reign of Christ for the eons of the eons will end when He delivers up the kingdom to the Father (1 Cor. 15:24-26).
Mr. W. Kelly, in his book, Lectures on the Book of Revelation, commenting upon the saints' reign, states (p. 435-436), "Supposing that God's Word speaks of the earthly state of things and uses the expression 'reigning forever and ever,' as in Daniel 7 and Luke 1, it cannot be understood absolutely. The words must be limited by the subject-matter of which God is speaking-so in Daniel 7:27 the kingdom under the whole heaven, which is given to the people of the saints of high places, is said to be an everlasting kingdom. This, I apprehend, is the same period that is called here the thousand years."
The sentence in Rev. 22:5 saying: "They will be reigning for the eons of the eons" shows that the expression has no reference either to the present or to the preceding eons. The Greek verb basileusousin, "they will be reigning" is a third-person plural future active indicative form; so this reigning must be future. In this present eon, as in those preceding ones, the slaves, or servants, of God are not reigning. Similarly, that God and Christ are living for "the eons of the eons" (Rev. 1:18; 4:9; 10:6; 15:7) has reference to the eons of the future, not to the present eon. That is not to say that God and Christ Jesus are not living during the previous eons. God was the living pre-eonian God. He is the living eonian God, and He will be the living post-eonian God. Paul, when writing to Timothy, said (1 Tim. 4:10), "For this we are toiling and being reproached, for we rely on the living God, Who is the Saviour of all mankind, especially of believers."
Two scriptures state positively that the eons will end: 1 Cor. 10:11, tauta de tupikos sunebainen ekeinois egraphê de pros nouthesian hêmon eis hous ta telê ton aionon katêntêken, "Now those things befalls them typically, yet it was written for our admonition, to whom the consummations of the eons have attained." Paul had said what those things are, which befalls them typically, in the preceding verses. Yet "it was written" is in the singular, for "our" (plural) admoniton- the "our" referring to the saints, who are the present believers. "To whom," referring to the saints, "the consummations of the eons have attained." The Corinthian saints had attained the consummations of eons in spirit because they were a new creation (2 Cor. 5:17). Some day all will be a new creation (Rev. 21:5). Now, only the saints who are in Christ are of the new creation, but it is God's goal for the eons to head up all in the Christ, as stated at
Eph. 1:9-11. Salvation for all is God's plan for the eons. Those saints believing now have attained that purpose, so have attained the consummation of the eons.
While some doubt such an exegesis of 1 Cor. 10:11, others, such as the writer of the New Dictionary of the N. T. Theology, concur (vol. 1, p. 324): "Paul also speaks of a movement from God to man. 1 Corinthians 10:11 speaks of us 'upon whom the end of the ages has come.' Hebrews 9:26 contains a similar expression, 'at the end of the ages' (time, art. aion). Christ appeared to put away sin by the sacrifice of Himself. The movement directed by God towards its end; with us it has now attained its goal. The thought also contains the certainty that with Christ, Who inaugurates the end of the ages, a new world era and order of things has begun. Admittedly, this is apparent only to the believer."
Consequently, with the saints it is possible in spirit to taste the powers of the ages to come (Heb. 6:5). At Hebrews 9:26 the Greek says, epei edei auton pollakis pathein apo katabolês kosmou nuni de hapax epi sunteleia ton aionon eis athetêsin tês hamartias dia têsthusias autou pephanerotai, "Since then, He must often be suffering from the disruption of the world, yet now, once, at the conclusion of the eons, for the repudiation of sin through His sacrifice, He has been manifested." In the clause, "He has been manifested," the verb is a third-person singular perfect passive indicative. The Greek perfect tense denotes the present state, resultant upon a past action. There is no English tense which corresponds to that of the Greek perfect, so this form is a difficult one to convey into English. It may be translated: "through His sacrifice, He is manifested." But it is clear His sacrifice was not at the "end of the world," as the KJV says, since the world continues. But it is equally clear that His sacrifice was not at the "conclusion of the eons," since Paul wrote of "this present wicked eon" and the "on-coming eons" (Gal. 1:4; Eph. 2:7). Sin still remains, and there is a world of sinners; but when the eons come to a conclusion, sin will be repudiated by virtue of His sacrifice.
In Romans 4:17 Paul says, "According as it is written that, a father of many nations I have appointed you, facing which, he believed it of the God Who is vivifying the dead and calling what is not as if it were." Here Paul is writing of Abraham, that Abraham believes God. The God Abraham believes is the God "who is vivifying the dead and calling what is not as if it were." God did not say, "I will appoint you a father of many nations," but "I have appointed you," using a Greek perfect verb, which indicates a completed action with a resultant state of being. As God stated it, it is already an accomplished fact, yet at the time, Abraham did not even have a son, and he was nearly one hundred years old. So God was there calling what was not as though it were. God speaks so of us, when He says: "Now whom He designates beforehand, these He calls also, and whom He calls, these He justifies also, now whom He justifies, these He glorifies also" (Rom. 8:29-30; see Eph. 1:3-8). Are we glorified now? Certainly not! But God is following the same pattern of dealing with us as with Abraham, in that He is calling what is not as if it were. God says that He "seats us together in heavenly places in Christ Jesus" (Eph. 2:6), yet we are still in this world, and a part of an ecclesia on the earth. He can make such a statement because He can, and will, do what He says.
Because we are a new creation in Christ Jesus (2 Cor. 5:17), we have attained to the consummations of the eons (1 Cor. 10:11). At the conclusion of the eons, sin will be repudiated. At present God is "calling what is not as if it were." Only God is able to do that.
The Scriptures teach that during the eons mankind is experiencing evil, sin, sickness, death, judgments, generation, opposition from sovereignties, authorities and powers, all of which will be nullified or abolished, as stated in 1 Cor. 15:22-28.
Luke 1:50 says, kai to eleos autou eis geneas kai geneas tois phoboumenois auton, "and His mercy is for generations and generations, for those who are fearing Him." In the phrase, "for generations and generations," there is an example of two plural nouns being used with the conjunction kai, "and;" but in the expression aionas ton aionon, there is no conjunction. The word ton, "of the," is the genitive plural article, and should not be translated "and," as is done in the KJV's "forever and ever." The LXX, at Psa. 90:1, states, en genea kai genea, "in generation and generation." Another example of the use of the conjunction kai, "and," between the two words for "generation" in the singular. At Heb. 1:8 the noun aion, "eon," is used twice in the singular form, but with no "and" between. At Ex. 15:18, kurios basileuon ton aiona kai ep aiona kai eti, "the Lord is reigning the eon and upon eon and longer." Eon, as used here, cannot refer to time without end, for there could be nothing beyond, or longer than, endless time. Here the Latin Vulgate says, Dominus regnabit in aeturnum et ultra, "The Lord will reign unto [or into] eternity and beyond." The Latin word in, when used with an accusative aeturnum, has the meaning of placing His reign in eternity, but the ultra, "beyond," shows it did not stop when it was placed there, but continued beyond the time of the placing. The English words, "forever and ever," unfortunately, do not convey the same meaning.
The Hebrew text shows, "to the eon and further." Similar expressions appear frequently in the Hebrew, Greek, and Latin texts (see Daniel 12:3, for example).
Wycliffe's version, the first translation into English, did not use the words "forever and ever." Several versions in modern English do not use those words either: The Emphasized Bible, by J.B. Rotherham; The N. T., A Translation, by E.L. Clementson; The Emphatic Diaglott, by Benjamin Wilson; Young's Literal Translation, by Professor Robert Young; and The Concordant Literal New Testament, by A.E. Knoch as well as others.
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