THE LAKE OF FIRE taken from a work by J. Preston Eby
I believe every word that the Bible says about the lake of fire; I don't believe what Rome says about it, nor what the apostate Churches say about it, nor what tradition says about it; but I certainly believe what the Bible says about it.
The teaching concerning the lake of fire does not appear anywhere in Scripture except in the book of Revelation where it is spoken of in the following passages: Rev. 14:10-11; 19:20; 20:10; 20:13-15 and 21:8. This last passage definitely states, "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolators, and all liars shall have their part in the lake which burns with fire and brimstone: which is the second death."
There should be no question remaining as to the certainty of this lake of fire; neither should there be any doubt as to the awful consequence of having to be cast into it. These Scriptures with their dreadful foreboding should be a fearful warning to all unthinking and foolish people who, because of their love for the world, the flesh, and the devil, have dared to ask why we should serve God now if all are going to be saved eventually. Such people have no love for God nor fear of God, and they manifest by what they say that their professed serving of God is only a pretense, arising - not from any true love for Him - but from fear of punishment. If there were no prospect of hell these would promptly tell God to go to hell and they would, themselves, go to the devil. It is not thus with those who truly love God, for they serve not from fear, but from pure love and devotion. Remove punishment completely from the universe, and they would still serve God with all their hearts.
Because of the gross misunderstanding of almost all people concerning the lake of fire, I would like to draw your attention to three words found in the passage quoted above. "But the fearful, and unbelieving, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the lake which BURNS with FIRE and BRIMSTONE: which is the second death."
The word BURN means combustion, or to consume. To consume does not mean to annihilate, for there is no such thing as annihilation in the absolute sense. When fire consumes a log in your fireplace it does not destroy any of the elements within the log, it merely changes their form. Combustion is the process by which chemicals combine to form new chemicals. For example: a tree might be cut down, sawed into fire wood, and burned. When the wood is burning the heat causes the chemicals of which the wood is composed to vaporize, mixing with the oxygen in the air to form new chemicals, including water and the gas carbon dioxide. So what was formerly a tree is no longer identified as the form of a tree, but the substance thereof is now simply CHANGED into a DIFFERENT FORM and exists in its new form within the atmosphere as water, carbon dioxide, etc. Thus, to burn, means to CHANGE. Furthermore, it is interesting to note that fire does not burn down; it always burns up; it seeks the highest level. And all that it consumes "goes up in smoke," to exist in a new form in a higher dimension. Even if you take a pan of water and place it over a fire, before long the water will take on the property of the fire and will begin to go up in steam. To burn means to CHANGE, and the change is always UPWARD in its motion.
FIRE is the heat and light that you feel and see when something burns. It takes heat to start a fire, but once the fire is started it produces heat that keeps the process going. Thus, fire is really HEAT and LIGHT. In my study of the lake that burns with fire and brimstone I was very much helped and impressed by the understanding given by Charles Pridgeon and I would like to quote from his scholarly work on the subject of BRIMSTONE. He says: "The Lake of Fire and Brimstone signifies a fire burning with brimstone; the word 'brimstone' or sulphur defines the character of the fire. The Greek word THEION translated 'brimstone' is exactly the same word THEION which means 'divine.' Sulphur was sacred to the deity among the ancient Greeks; and was used to fumigate, to purify, and to cleanse and consecrate to the deity; for this purpose they burned it in their incense. In Homer's Iliad (16:228), one is spoken of as purifying a goblet with fire and brimstone. The verb derived from THEION is THEIOO, which means to hallow, to make divine, or to dedicate to a god (See Liddell and Scott Greek-English Lexicon, 1897 Edition). To any Greek, or any trained in the Greek language, a 'lake of fire and brimstone' would mean a 'lake of divine purification.' The idea of judgment need not be excluded. Divine purification and divine consecration are the plain meaning in ancient Greek. In the ordinary explanation, this fundamental meaning of the word is entirely left out, and nothing but eternal torment is associated with it" -end quote.
I realize that the above thoughts define the subject very briefly, but let us summarize the meanings thus: BURN means combustion; to change the form of. FIRE means heat and light. BRIMSTONE means divine. Putting these three together can we not see that the lake burning with fire and brimstone is, actually, DIVINE HEAT AND LIGHT PRODUCING A CHANGE! Is such a process eternal? All the laws of nature shout that it is not!
taken from a series of essays by J. Preston Eby
Monday, August 31, 2009
Wednesday, August 19, 2009
Dear Readers...
Hey all, we appreciate your viewing our blog! According to our web counter there's about an average of 15 or so of you visiting every week (40 unique visitors for the month so far). We would love to hear from you...even a "hey" is fine. We'd like to know if you stopped by--we promise not to pummel you with unwanted attention :) Let us know if you are having any trouble leaving comments (my home email is tim_nanci@msn.com if this is the case). I apologize for the extra long post we made recently--its just too long. We would like to make this as much of a conversation as possible. Jack promises he has another post coming soon. As always, blessings on your search of the scriptures!
Tuesday, August 11, 2009
A look at the word "aionion"
Here is a rather lengthy response to the website challenging universal salvation mentioned in our previous post. It is, however, well written by Jack and full of information you can use in your own study of the word often translated in our English Bibles "forever."
Jack begins...
4 Points of Disagreement
I respectfully disagree with the article on these counts:
1- Although context is always important in determining which meaning to choose for a word which holds more than one meaning, there is ample historical evidence that the greek word aion, and aionios, or aionon did not have more than one meaning when they were written in the days of the writing of the New Testament. If you would like to take the time, I have an excellent book that looks in depth at just these words. It was written in the 1800's but it is readable, though not a really easy read.
2- If a word has two meanings, such as pertaining to an age..and eternal, how would the context tell you which to use unless you already knew what was eternal and what was not? In other words, with these two meanings, the translators would have to have a pre-conceived idea about what was eternal in order to use the context to determine the right word.
3- It is a shame that the writer makes the accusation that the Christians who believe in the ultimate reconciliation of all do not understand Greek. Jesus said, "You who judge, you are guilty of the same thing." I am not a Greek scholar, don't pretend to be. I am just a simple believer in Jesus. Remember though, Jesus words, "Lu 10:21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
4- If you use aionios as pertaining to the age and aion as age, it makes sense in every rendering, but it changes the way you perceive the message of the Kingdom of God, making it more applicable to life today than the traditional message we are used to.
Let's look at one of the proof texts in the article:
Article: (found Here)
For example, consider this verse that is speaking about God:
The context is obviously dealing with God's eternal nature. The word in Greek for "immortality" is "athanatos." The Greek word for death is "thanatos." The "a" in front of the word is the negator -- without, non, etc. It means that God is deathless; hence, immortal. This is an eternal quality of God. Likewise, the verse states that God has eternal dominion. The word for "eternal" is "aionios" which is derived from the Greek root "aion" which means age. But, God is not immortal for only an "age," nor is His dominion temporal. The word "eternal" is absolutely the best way to translate the Greek "aionion" because God is immortal and eternal. Therefore, it would be wrong to translate the verse by stating that God has "aionion" dominion. Rather, He has eternal dominion.
Jack:
I agree that this verse is talking about God, that it says He is immortal. a thanatos. So the verse has already stated that fact clearly. Then it goes on to speak of His dominion. Now, it is clearly stated in 1 Corinthians 15, that at the end of time Jesus, who has been given dominion from the father must reign UNTIL.
10 verses used to support that aion means "eternal"
Let's look at the list of verses given to support the meaning of eternal: (My comments in red.)
1. John 6:47, "Truly, truly, I say to you, he who believes has eternal (aionion) life." Did not Jesus give us life pertaining to this age? Is He not dwelling in us and we in Him? Why can't Jesus be referring to this life?
2. John 20:28, "and I give eternal (aionion) life to them, and they shall never perish; and no one shall snatch them out of My hand." Again Jesus making reference to the life we now enjoy and He adds AND they shall never perish.and is an addition to the first part of the verse, a reference to eternal life. I give them age pertaining life plus they shall never perish.
3. Acts 13:48, "And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal (aionion) life believed." All those who are specially saved, privileged to know Him now, believed. Everyone will believe when they die and are faced with the undeniable facts, but only a few will believe now--those appointed.
4. Romans 2:7, " to those who by perseverance in doing good seek for glory and honor and immortality, eternal (aionion) life." Those who persevere in good and seek glory and honor and immortality will receive life. They will know Him. Joh 17:3 "And this is life eternal (aionios), that they might know thee the only true God, and Jesus Christ, whom thou hast sent."
5. Romans 5:21, "that, as sin reigned in death, even so grace might reign through righteousness to eternal (aionion) life through Jesus Christ our Lord." Grace is the "desire and power" to serve God. That's what we need now. Again, we are to be living in aionion life now.
6. Rom. 16:26, " but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal (aionion) God, has been made known to all the nations, leading to obedience of faith." God is not only the Immortal God, He is also the aionion God. To say He is the aionion God is to say that He is the God who has condescended to us, the God who cares about us, the God who is involved with this age. Isn't this what the world and the church need to realize now?
7. Gal. 6:8, "For the one who sows to his own flesh shall from the flesh reap corruption, but the one who sows to the Spirit shall from the Spirit reap eternal (aionion) life." He is sent to be our comforter, our helper, the one who comes along side to strenghthen us now in this life. When we walk by the Spirit we live (experience life) by the Spirit.
8. 1 Tim. 6:16, "who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal (aionion) dominion! Amen." We already dealt with this verse.
9. 1 John 1:2, "and the life was manifested, and we have seen and bear witness and proclaim to you the eternal (aionion) life, which was with the Father and was manifested to us" In another place Jesus said, "I have come that you might have life, and that more abundantly." This is the true Blessed Hope. Christ in you, the hope of glory!
10. 1 John 5:11, "And the witness is this, that God has given us eternal (aionion) life, and this life is in His Son." Amen. He also came to give us Immortality."
The problem with using context to define a word, is that you have to already know what the verse means before you can choose the right word. This prevents us from determining what the word means for ourselves unless we can look at the original. The tradition of the Catholic church which Tyndale and Martin Luther and many of the KJV translators were trained by, was a tradition of Eternal Punishment.
My understanding of God is that He is all powerful. He is able to accomplish all His will. It's not God's will that ANY should perish but that All might be reconciled unto Him.
5 Examples of aion use
Allow me to present five verses in the same book of the Bible, that all have the word aion in them within three short chapters. See if you can tell which word translates aion in these five verses:
1. Eph 1:21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
The word aion, here is translated world. If it was translated age, it would fit the context perfectly. If it was translated eternity it would weaken the meaning of the English word eternity significantly, so the translators elected to hijack the word and assign it a meaning that is totally inconsistent with it's historical usage.
2. Eph 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
World again, and again, age would have been perfect to the context. However, we can see eternity wouldn't have worked too well. This eternity? As if we have several? Or at least more than one? Impossible.
3. Eph 2:7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
Got it right here. Of course, eternity wouldn't have worked too well would it? Eternities to come? First of all, you can only have one eternity and second, it has no beginning nor end so it must already be here.
4. Eph 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
Okay, so we found one that eternal sounds reasonable, but does not Christ Jesus our Lord have a purpose that pertains to this age? Hense, Aionian purpose?.
And this one:
5. Eph 3:21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.
eis throughout pasas all tas geneas generations tou of the aiwnos ages twn of the aiwnwn age amhn amen.
Isn't it amazing that the translators missed the word generations? It's actually a fairly common Greek word, used often in Scripture. And isn't it curious that they translated generations as ages when the word ages was right after the word generations? And isn't it surprising to you that they would translate the word aionos and aionon as "world without end"? First, the world is not without end, second The Greek word for endless (without end) is akatalutos found in Heb 7:16 Who is made, not after the law of a carnal commandment, but after the power of an endless <akatalutos> life. Why would the writer have to use a word which could mean age to convey endlessness, when he could have just used akatalutos? He should have said Kosmos akatalutos if he wanted to say world without end, but he didn't. So he used the phrase "ages of the age". By the way, there are at least two Greek words for world that really do mean world. Kosmos, and oikoumene. Every time that aion is translated world, it could have been easily translated age. In fact an amazing number of times it is in reference to the start or end of whatever it is. (That's why it is translated world in these verses, because if it was translated eternity, it would be absurd or at the very least it would change the meaning of eternity and weaken their tradition of an endless damnation. The end of eternity, the beginning of eternity etc.)
Resource: Researching aion
The following verses are all the verses in the KJV that translated aion as world: I took the time to place them here to make it easy for you to examine for yourself whether or not age or some form of age would have been a reasonable translation. And as you check it out, notice how eternity or forever would have worked in these verses. You might also note that a few of the verses may have world more than once, and one of the Greek words is not aion but kosmos. Kosmos is the main Greek word in the NT to convey the meaning of world. It is used around 150 times.
Mt 12:32 And <kai> whosoever <hos> <an> speaketh <epo> a word <logos> against <kata> the Son <huios> of man <anthropos>, it shall be forgiven <aphiemi> him <autos>: but <hos> whosoever <de> <an> speaketh <epo> against <kata> the Holy <hagios> Ghost <pneuma>, it shall <aphiemi> not <ou> be forgiven <aphiemi> him <autos>, neither <oute> in <en> this <touto> world <aion>, neither <oute> in <en> the world to come <mello>.
Mt 13:22 He also <de> that received seed <speiro> among <eis> the thorns <akantha> is <esti> he that <houtos> heareth <akouo> the word <logos>; and <kai> the care <merimna> of this <toutou> world <aion>, and <kai> the deceitfulness <apate> of riches <ploutos>, choke <sumpnigo> the word <logos>, and <kai> he becometh <ginomai> unfruitful <akarpos>.
Mt 13:39 <de> The enemy <echthros> that sowed <speiro> them <autos> is <esti> the devil <diabolos>; <de> the harvest <therismos> is <esti> the end <sunteleia> of the world <aion>; and <de> the reapers <theristes> are <eisi> the angels <aggelos>.
Mt 13:40 As <hosper> therefore <oun> the tares <zizanion> are gathered <sullego> and <kai> burned <katakaio> in the fire <pur>; so <houto> shall it be <esomai> in <en> the end <sunteleia> of this <toutou> world <aion>.
Mt 13:49 So <houto> shall it be <esomai> at <en> the end <sunteleia> of the world <aion>: the angels <aggelos> shall come forth <exerchomai>, and <kai> sever <aphorizo> the wicked <poneros> from <ek> among <mesos> the just <dikaios>,
Mt 24:3 And <de> as he <autos> sat <kathemai> upon <epi> the mount <oros> of Olives <elaia>, the disciples <mathetes> came <proserchomai> unto him <autos> privately <kata> <idios>, saying <lego>, Tell <epo> us <hemin>, when <pote> shall <esomai> these things <tauta> be <esomai>? and <kai> what <tis> shall be the sign <semeion> of thy <sos> coming <parousia>, and <kai> of the end <sunteleia> of the world <aion>?
Mt 28:20 Teaching <didasko> them <autos> to observe <tereo> all things <pas> whatsoever <hosos> I have commanded <entellomai> you <humin>: and <kai>, lo <idou>, I <ego> am <eimi> with <meta> you <humon> alway <pas> <hemera>, even unto <heos> the end <sunteleia> of the world <aion>. Amen <amen>.
Mr 4:19 And <kai> the cares <merimna> of this <toutou> world <aion>, and <kai> the deceitfulness <apate> of riches <ploutos>, and <kai> the lusts <epithumia> of <peri> other things <loipoy> entering in <eisporeuomai>, choke <sumpnigo> the word <logos>, and <kai> it becometh <ginomai> unfruitful <akarpos>.
Mr 10:30 But <ean me> he shall receive <lambano> an hundredfold <hekatontaplasion> now <nun> in <en> this <touto> time <kairos>, houses <oikia>, and <kai> brethren <adelphos>, and <kai> sisters <adelphe>, and <kai> mothers <meter>, and <kai> children <teknon>, and <kai> lands <agros>, with <meta> persecutions <diogmos>; and <kai> in <en> the world <aion> to come <erchomai> eternal <aionios> life <zoe>.
Lu 1:70 As <kathos> he spake <laleo> by <dia> the mouth <stoma> of his <autos> holy <hagios> prophets <prophetes>, which <ho> have been since <apo> the world began <aion>:
Lu 16:8 And <kai> the lord <kurios> commended <epaineo> the unjust <adikia> steward <oikonomos>, because <hoti> he had done <poieo> wisely <phronimos>: for <hoti> the children <huios> of this <toutou> world <aion> are <eisi> in <eis> their <heautou> generation <genea> wiser <phronimos> than <huper> the children <huios> of light <phos>.
Lu 18:30 Who <hos> shall <apolambano> not <ou me> receive <apolambano> manifold more <pollaplasion> in <en> this <touto> present time <kairos>, and <kai> in <en> the world <aion> to come <erchomai> life <zoe> everlasting <aionios>.
Lu 20:34 And <kai> Jesus <Iesous> answering <apokrinomai> said <epo> unto them <autos>, The children <huios> of this <toutou> world <aion> marry <gameo>, and <kai> are given in marriage <ekgamisko>:
Lu 20:35 But <de> they which shall be accounted worthy <kataxioo> to obtain <tugchano> that <ekeinos> world <aion>, and <kai> the resurrection <anastasis> from <ek> the dead <nekros>, neither <oute> marry <gameo>, nor <oute> are given in marriage <ekgamisko>:
Joh 9:32 Since <ek> the world began <aion> was it <akouo> not <ou> heard <akouo> that <hoti> any man <tis> opened <anoigo> the eyes <ophthalmos> of one that was born <gennao> blind <tuphlos>.
Ac 3:21 Whom <hos> the heaven <ouranos> <men> must <dei> receive <dechomai> until <achri> the times <chronos> of restitution <apokatastasis> of all things <pas>, which <hos> God <theos> hath spoken <laleo> by <dia> the mouth <stoma> of all <pas> his <autos> holy <hagios> prophets <prophetes> since <apo> the world began <aion>.
Ac 15:18 Known <gnostos> unto God <theos> are <esti> all <pas> his <autos> works <ergon> from <apo> the beginning of the world <aion>.
Ro 12:2 And <kai> be <suschematizo> not <me> conformed <suschematizo> to this <touto> world <aion>: but <alla> be ye transformed <metamorphoo> by the renewing <anakainosis> of your <humon> mind <nous>, that <eis> ye <humas> may prove <dokimazo> what <tis> is that good <agathos>, and <kai> acceptable <euarestos>, and <kai> perfect <teleios>, will <thelema> of God <theos>.
1Co 1:20 Where <pou> is the wise <sophos>? where <pou> is the scribe <grammateus>? where <pou> is the disputer <suzetetes> of this <toutou> world <aion>? hath <moraino> not <ouchi> God <theos> made foolish <moraino> the wisdom <sophia> of this <toutou> world <kosmos>?
1Co 2:6 ¶ Howbeit <de> we speak <laleo> wisdom <sophia> among <en> them that are perfect <teleios>: yet <de> not <ou> the wisdom <sophia> of this <toutou> world <aion>, nor <oude> of the princes <archon> of this <toutou> world <aion>, that come to nought <katargeo>:
1Co 2:7 But <alla> we speak <laleo> the wisdom <sophia> of God <theos> in <en> a mystery <musterion>, even the hidden <apokrupto> wisdom, which <hos> God <theos> ordained <proorizo> before <pro> the world <aion> unto <eis> our <hemon> glory <doxa>:
1Co 2:8 Which <hos> none <oudeis> of the princes <archon> of this <toutou> world <aion> knew <ginosko>: for <ei> <gar> had they known <ginosko> it, they <an> would <stauroo> not <ou> have crucified <stauroo> the Lord <kurios> of glory <doxa>.
1Co 3:18 ¶ Let <exapatao> no man <medeis> deceive <exapatao> himself <heautou>. If any man <ei tis> among <en> you <humin> seemeth <dokeo> to be <einai> wise <sophos> in <en> this <touto> world <aion>, let him become <ginomai> a fool <moros>, that <hina> he may be <ginomai> wise <sophos>.
1Co 8:13 Wherefore <dioper>, if <ei> meat <broma> make <skandalizo> my <mou> brother <adelphos> to offend <skandalizo>, I will eat <phago> no <ou me> flesh <kreas> while the world standeth <eis> <aion>, lest <hina me> I make <skandalizo> my <mou> brother <adelphos> to offend <skandalizo>.
1Co 10:11 Now <de> all <pas> these things <tauta> happened <sumbaino> unto them <ekeinos> for ensamples <tupos>: and <de> they are written <grapho> for <pros> our <hemon> admonition <nouthesia>, upon <eis> whom <hos> the ends <telos> of the world <aion> are come <katantao>.
2Co 4:4 In <en> whom <hos> the god <theos> of this <toutou> world <aion> hath blinded <tuphloo> the minds <noema> of them which believe not <apistos>, lest <eis> <me> the light <photismos> of the glorious <doxa> gospel <euaggelion> of Christ <Christos>, who <hos> is <esti> the image <eikon> of God <theos>, should shine <augazo> unto them <autos>.
Ga 1:4 Who <ho> gave <didomi> himself <heautou> for <huper> our <hemon> sins <hamartia>, that <hopos> he might deliver <exaireo> us <hemas> from <ek> this present <enistemi> evil <poneros> world <aion>, according <kata> to the will <thelema> of God <theos> and <kai> our <hemon> Father <pater>:
Eph 1:21 Far above <huperano> all <pas> principality <arche>, and <kai> power <exousia>, and <kai> might <dunamis>, and <kai> dominion <kuriotes>, and <kai> every <pas> name <onoma> that is named <onomazo>, not <ou> only <monon> in <en> this <touto> world <aion>, but <alla> also <kai> in <en> that which is to come <mello>:
Eph 2:2 Wherein <en> <hos> in time past <pote> ye walked <peripateo> according to <kata> the course <aion> of this <toutou> world <kosmos>, according to <kata> the prince <archon> of the power <exousia> of the air <aer>, the spirit <pneuma> that now <nun> worketh <energeo> in <en> the children <huios> of disobedience <apeitheia>:
Eph 3:9 And <kai> to make <photizo> all <pas> men see <photizo> what <tis> is the fellowship <koinonia> of the mystery <musterion>, which <ho> from <apo> the beginning of the world <aion> hath been hid <apokrupto> in <en> God <theos>, who <ho> created <ktizo> all things <pas> by <dia> Jesus <Iesous> Christ <Christos>:
Eph 3:21 Unto him <autos> be glory <doxa> in <en> the church <ekklesia> by <en> Christ <Christos> Jesus <Iesous> throughout <eis> all <pas> ages <genea>, world <aion> without end <aion>. Amen <amen>.
Eph 6:12 For <hoti> we <hemin> wrestle <pale> not <ou> against <esti> <pros> flesh <sarx> and <kai> blood <haima>, but <alla> against <pros> principalities <arche>, against <pros> powers <exousia>, against <pros> the rulers <kosmokrator> of the darkness <skotos> of this <toutou> world <aion>, against <pros> spiritual <pneumatikos> wickedness <poneria> in <en> high <epouranios> places.
1Ti 6:17 Charge <paraggello> them that are rich <plousios> in <en> this <nun> world <aion>, that they be <hupselophroneo> not <me> highminded <hupselophroneo>, nor <mede> trust <elpizo> in <epi> uncertain <adelotes> riches <ploutos>, but <alla> in <en> the living <zao> God <theos>, who <ho> giveth <parecho> us <hemin> richly <plousios> all things <pas> to <eis> enjoy <apolausis>;
2Ti 4:10 For <gar> Demas <Demas> hath forsaken <egkataleipo> me, having loved <agapao> this present <nun> world <aion>, and <kai> is departed <poreuomai> unto <eis> Thessalonica <Thessalonike>; Crescens <Kreskes> to <eis> Galatia <Galatia>, Titus <Titos> unto <eis> Dalmatia <Dalmatia>.
Tit 2:12 Teaching <paideuo> us <hemas> that <hina>, denying <arneomai> ungodliness <asebeia> and <kai> worldly <kosmikos> lusts <epithumia>, we should live <zao> soberly <sophronos>, <kai> righteously <dikaios>, and <kai> godly <eusebos>, in <en> this present <nun> world <aion>;
Heb 6:5 And <kai> have tasted <geuomai> the good <kalos> word <rhema> of God <theos>, and <te> the powers <dunamis> of the world <aion> to come <mello>,
Heb 9:26 For then <epei> must <dei> he <autos> often <pollakis> have suffered <pascho> since <apo> the foundation <katabole> of the world <kosmos>: but <de> now <nun> once <hapax> in <epi> the end <sunteleia> of the world <aion> hath he appeared <phaneroo> to <eis> put away <athetesis> sin <hamartia> by <dia> the sacrifice <thusia> of himself <autos>.
(KJV)
Final Comment
We are only scratching the tip of the iceberg here. Please don't discard your opportunity to search this out just because one website "pooh pooh's" the Greek scholarship of those who believe in the ultimate reconciliation of all. Remember, We don't have to be wise and prudent, we just need to be His babes.
Jack begins...
4 Points of Disagreement
I respectfully disagree with the article on these counts:
1- Although context is always important in determining which meaning to choose for a word which holds more than one meaning, there is ample historical evidence that the greek word aion, and aionios, or aionon did not have more than one meaning when they were written in the days of the writing of the New Testament. If you would like to take the time, I have an excellent book that looks in depth at just these words. It was written in the 1800's but it is readable, though not a really easy read.
2- If a word has two meanings, such as pertaining to an age..and eternal, how would the context tell you which to use unless you already knew what was eternal and what was not? In other words, with these two meanings, the translators would have to have a pre-conceived idea about what was eternal in order to use the context to determine the right word.
3- It is a shame that the writer makes the accusation that the Christians who believe in the ultimate reconciliation of all do not understand Greek. Jesus said, "You who judge, you are guilty of the same thing." I am not a Greek scholar, don't pretend to be. I am just a simple believer in Jesus. Remember though, Jesus words, "Lu 10:21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
4- If you use aionios as pertaining to the age and aion as age, it makes sense in every rendering, but it changes the way you perceive the message of the Kingdom of God, making it more applicable to life today than the traditional message we are used to.
Let's look at one of the proof texts in the article:
Article: (found Here)
For example, consider this verse that is speaking about God:
who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal dominion! Amen, (1 Tim. 6:16)
The context is obviously dealing with God's eternal nature. The word in Greek for "immortality" is "athanatos." The Greek word for death is "thanatos." The "a" in front of the word is the negator -- without, non, etc. It means that God is deathless; hence, immortal. This is an eternal quality of God. Likewise, the verse states that God has eternal dominion. The word for "eternal" is "aionios" which is derived from the Greek root "aion" which means age. But, God is not immortal for only an "age," nor is His dominion temporal. The word "eternal" is absolutely the best way to translate the Greek "aionion" because God is immortal and eternal. Therefore, it would be wrong to translate the verse by stating that God has "aionion" dominion. Rather, He has eternal dominion.
Jack:
I agree that this verse is talking about God, that it says He is immortal. a thanatos. So the verse has already stated that fact clearly. Then it goes on to speak of His dominion. Now, it is clearly stated in 1 Corinthians 15, that at the end of time Jesus, who has been given dominion from the father must reign UNTIL.
Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. I Cor 15:24-25At that time Jesus turns over his rule to the Father. I would suggest that in the verse in question, it doesn't take anything away from God's Immortality to refer to the aionion dominion, nor does the context demand that the dominion of God be expressed as eternal. And since, historically the word aionion NEVER meant eternal. No not in the Septuagint, nor in all of Greek literature. The words Aion and aionios etc. didn't have a hint of this meaning until after 400 A.D. when the Catholic, Augustine championed the new idea of Eternal damnation.
10 verses used to support that aion means "eternal"
Let's look at the list of verses given to support the meaning of eternal: (My comments in red.)
1. John 6:47, "Truly, truly, I say to you, he who believes has eternal (aionion) life." Did not Jesus give us life pertaining to this age? Is He not dwelling in us and we in Him? Why can't Jesus be referring to this life?
2. John 20:28, "and I give eternal (aionion) life to them, and they shall never perish; and no one shall snatch them out of My hand." Again Jesus making reference to the life we now enjoy and He adds AND they shall never perish.and is an addition to the first part of the verse, a reference to eternal life. I give them age pertaining life plus they shall never perish.
3. Acts 13:48, "And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal (aionion) life believed." All those who are specially saved, privileged to know Him now, believed. Everyone will believe when they die and are faced with the undeniable facts, but only a few will believe now--those appointed.
4. Romans 2:7, " to those who by perseverance in doing good seek for glory and honor and immortality, eternal (aionion) life." Those who persevere in good and seek glory and honor and immortality will receive life. They will know Him. Joh 17:3 "And this is life eternal (aionios), that they might know thee the only true God, and Jesus Christ, whom thou hast sent."
5. Romans 5:21, "that, as sin reigned in death, even so grace might reign through righteousness to eternal (aionion) life through Jesus Christ our Lord." Grace is the "desire and power" to serve God. That's what we need now. Again, we are to be living in aionion life now.
6. Rom. 16:26, " but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal (aionion) God, has been made known to all the nations, leading to obedience of faith." God is not only the Immortal God, He is also the aionion God. To say He is the aionion God is to say that He is the God who has condescended to us, the God who cares about us, the God who is involved with this age. Isn't this what the world and the church need to realize now?
7. Gal. 6:8, "For the one who sows to his own flesh shall from the flesh reap corruption, but the one who sows to the Spirit shall from the Spirit reap eternal (aionion) life." He is sent to be our comforter, our helper, the one who comes along side to strenghthen us now in this life. When we walk by the Spirit we live (experience life) by the Spirit.
8. 1 Tim. 6:16, "who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal (aionion) dominion! Amen." We already dealt with this verse.
9. 1 John 1:2, "and the life was manifested, and we have seen and bear witness and proclaim to you the eternal (aionion) life, which was with the Father and was manifested to us" In another place Jesus said, "I have come that you might have life, and that more abundantly." This is the true Blessed Hope. Christ in you, the hope of glory!
10. 1 John 5:11, "And the witness is this, that God has given us eternal (aionion) life, and this life is in His Son." Amen. He also came to give us Immortality."
The problem with using context to define a word, is that you have to already know what the verse means before you can choose the right word. This prevents us from determining what the word means for ourselves unless we can look at the original. The tradition of the Catholic church which Tyndale and Martin Luther and many of the KJV translators were trained by, was a tradition of Eternal Punishment.
My understanding of God is that He is all powerful. He is able to accomplish all His will. It's not God's will that ANY should perish but that All might be reconciled unto Him.
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 2 Co 5:19My understanding of God is that He is Agape. He never made a person He didn't intend to deliver. There are many verses that indicate this.
And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. I Jo 2:2
5 Examples of aion use
Allow me to present five verses in the same book of the Bible, that all have the word aion in them within three short chapters. See if you can tell which word translates aion in these five verses:
1. Eph 1:21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
The word aion, here is translated world. If it was translated age, it would fit the context perfectly. If it was translated eternity it would weaken the meaning of the English word eternity significantly, so the translators elected to hijack the word and assign it a meaning that is totally inconsistent with it's historical usage.
2. Eph 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
World again, and again, age would have been perfect to the context. However, we can see eternity wouldn't have worked too well. This eternity? As if we have several? Or at least more than one? Impossible.
3. Eph 2:7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
Got it right here. Of course, eternity wouldn't have worked too well would it? Eternities to come? First of all, you can only have one eternity and second, it has no beginning nor end so it must already be here.
4. Eph 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
Okay, so we found one that eternal sounds reasonable, but does not Christ Jesus our Lord have a purpose that pertains to this age? Hense, Aionian purpose?.
And this one:
5. Eph 3:21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.
eis throughout pasas all tas geneas generations tou of the aiwnos ages twn of the aiwnwn age amhn amen.
Isn't it amazing that the translators missed the word generations? It's actually a fairly common Greek word, used often in Scripture. And isn't it curious that they translated generations as ages when the word ages was right after the word generations? And isn't it surprising to you that they would translate the word aionos and aionon as "world without end"? First, the world is not without end, second The Greek word for endless (without end) is akatalutos found in Heb 7:16 Who is made, not after the law of a carnal commandment, but after the power of an endless <akatalutos> life. Why would the writer have to use a word which could mean age to convey endlessness, when he could have just used akatalutos? He should have said Kosmos akatalutos if he wanted to say world without end, but he didn't. So he used the phrase "ages of the age". By the way, there are at least two Greek words for world that really do mean world. Kosmos, and oikoumene. Every time that aion is translated world, it could have been easily translated age. In fact an amazing number of times it is in reference to the start or end of whatever it is. (That's why it is translated world in these verses, because if it was translated eternity, it would be absurd or at the very least it would change the meaning of eternity and weaken their tradition of an endless damnation. The end of eternity, the beginning of eternity etc.)
Resource: Researching aion
The following verses are all the verses in the KJV that translated aion as world: I took the time to place them here to make it easy for you to examine for yourself whether or not age or some form of age would have been a reasonable translation. And as you check it out, notice how eternity or forever would have worked in these verses. You might also note that a few of the verses may have world more than once, and one of the Greek words is not aion but kosmos. Kosmos is the main Greek word in the NT to convey the meaning of world. It is used around 150 times.
Mt 12:32 And <kai> whosoever <hos> <an> speaketh <epo> a word <logos> against <kata> the Son <huios> of man <anthropos>, it shall be forgiven <aphiemi> him <autos>: but <hos> whosoever <de> <an> speaketh <epo> against <kata> the Holy <hagios> Ghost <pneuma>, it shall <aphiemi> not <ou> be forgiven <aphiemi> him <autos>, neither <oute> in <en> this <touto> world <aion>, neither <oute> in <en> the world to come <mello>.
Mt 13:22 He also <de> that received seed <speiro> among <eis> the thorns <akantha> is <esti> he that <houtos> heareth <akouo> the word <logos>; and <kai> the care <merimna> of this <toutou> world <aion>, and <kai> the deceitfulness <apate> of riches <ploutos>, choke <sumpnigo> the word <logos>, and <kai> he becometh <ginomai> unfruitful <akarpos>.
Mt 13:39 <de> The enemy <echthros> that sowed <speiro> them <autos> is <esti> the devil <diabolos>; <de> the harvest <therismos> is <esti> the end <sunteleia> of the world <aion>; and <de> the reapers <theristes> are <eisi> the angels <aggelos>.
Mt 13:40 As <hosper> therefore <oun> the tares <zizanion> are gathered <sullego> and <kai> burned <katakaio> in the fire <pur>; so <houto> shall it be <esomai> in <en> the end <sunteleia> of this <toutou> world <aion>.
Mt 13:49 So <houto> shall it be <esomai> at <en> the end <sunteleia> of the world <aion>: the angels <aggelos> shall come forth <exerchomai>, and <kai> sever <aphorizo> the wicked <poneros> from <ek> among <mesos> the just <dikaios>,
Mt 24:3 And <de> as he <autos> sat <kathemai> upon <epi> the mount <oros> of Olives <elaia>, the disciples <mathetes> came <proserchomai> unto him <autos> privately <kata> <idios>, saying <lego>, Tell <epo> us <hemin>, when <pote> shall <esomai> these things <tauta> be <esomai>? and <kai> what <tis> shall be the sign <semeion> of thy <sos> coming <parousia>, and <kai> of the end <sunteleia> of the world <aion>?
Mt 28:20 Teaching <didasko> them <autos> to observe <tereo> all things <pas> whatsoever <hosos> I have commanded <entellomai> you <humin>: and <kai>, lo <idou>, I <ego> am <eimi> with <meta> you <humon> alway <pas> <hemera>, even unto <heos> the end <sunteleia> of the world <aion>. Amen <amen>.
Mr 4:19 And <kai> the cares <merimna> of this <toutou> world <aion>, and <kai> the deceitfulness <apate> of riches <ploutos>, and <kai> the lusts <epithumia> of <peri> other things <loipoy> entering in <eisporeuomai>, choke <sumpnigo> the word <logos>, and <kai> it becometh <ginomai> unfruitful <akarpos>.
Mr 10:30 But <ean me> he shall receive <lambano> an hundredfold <hekatontaplasion> now <nun> in <en> this <touto> time <kairos>, houses <oikia>, and <kai> brethren <adelphos>, and <kai> sisters <adelphe>, and <kai> mothers <meter>, and <kai> children <teknon>, and <kai> lands <agros>, with <meta> persecutions <diogmos>; and <kai> in <en> the world <aion> to come <erchomai> eternal <aionios> life <zoe>.
Lu 1:70 As <kathos> he spake <laleo> by <dia> the mouth <stoma> of his <autos> holy <hagios> prophets <prophetes>, which <ho> have been since <apo> the world began <aion>:
Lu 16:8 And <kai> the lord <kurios> commended <epaineo> the unjust <adikia> steward <oikonomos>, because <hoti> he had done <poieo> wisely <phronimos>: for <hoti> the children <huios> of this <toutou> world <aion> are <eisi> in <eis> their <heautou> generation <genea> wiser <phronimos> than <huper> the children <huios> of light <phos>.
Lu 18:30 Who <hos> shall <apolambano> not <ou me> receive <apolambano> manifold more <pollaplasion> in <en> this <touto> present time <kairos>, and <kai> in <en> the world <aion> to come <erchomai> life <zoe> everlasting <aionios>.
Lu 20:34 And <kai> Jesus <Iesous> answering <apokrinomai> said <epo> unto them <autos>, The children <huios> of this <toutou> world <aion> marry <gameo>, and <kai> are given in marriage <ekgamisko>:
Lu 20:35 But <de> they which shall be accounted worthy <kataxioo> to obtain <tugchano> that <ekeinos> world <aion>, and <kai> the resurrection <anastasis> from <ek> the dead <nekros>, neither <oute> marry <gameo>, nor <oute> are given in marriage <ekgamisko>:
Joh 9:32 Since <ek> the world began <aion> was it <akouo> not <ou> heard <akouo> that <hoti> any man <tis> opened <anoigo> the eyes <ophthalmos> of one that was born <gennao> blind <tuphlos>.
Ac 3:21 Whom <hos> the heaven <ouranos> <men> must <dei> receive <dechomai> until <achri> the times <chronos> of restitution <apokatastasis> of all things <pas>, which <hos> God <theos> hath spoken <laleo> by <dia> the mouth <stoma> of all <pas> his <autos> holy <hagios> prophets <prophetes> since <apo> the world began <aion>.
Ac 15:18 Known <gnostos> unto God <theos> are <esti> all <pas> his <autos> works <ergon> from <apo> the beginning of the world <aion>.
Ro 12:2 And <kai> be <suschematizo> not <me> conformed <suschematizo> to this <touto> world <aion>: but <alla> be ye transformed <metamorphoo> by the renewing <anakainosis> of your <humon> mind <nous>, that <eis> ye <humas> may prove <dokimazo> what <tis> is that good <agathos>, and <kai> acceptable <euarestos>, and <kai> perfect <teleios>, will <thelema> of God <theos>.
1Co 1:20 Where <pou> is the wise <sophos>? where <pou> is the scribe <grammateus>? where <pou> is the disputer <suzetetes> of this <toutou> world <aion>? hath <moraino> not <ouchi> God <theos> made foolish <moraino> the wisdom <sophia> of this <toutou> world <kosmos>?
1Co 2:6 ¶ Howbeit <de> we speak <laleo> wisdom <sophia> among <en> them that are perfect <teleios>: yet <de> not <ou> the wisdom <sophia> of this <toutou> world <aion>, nor <oude> of the princes <archon> of this <toutou> world <aion>, that come to nought <katargeo>:
1Co 2:7 But <alla> we speak <laleo> the wisdom <sophia> of God <theos> in <en> a mystery <musterion>, even the hidden <apokrupto> wisdom, which <hos> God <theos> ordained <proorizo> before <pro> the world <aion> unto <eis> our <hemon> glory <doxa>:
1Co 2:8 Which <hos> none <oudeis> of the princes <archon> of this <toutou> world <aion> knew <ginosko>: for <ei> <gar> had they known <ginosko> it, they <an> would <stauroo> not <ou> have crucified <stauroo> the Lord <kurios> of glory <doxa>.
1Co 3:18 ¶ Let <exapatao> no man <medeis> deceive <exapatao> himself <heautou>. If any man <ei tis> among <en> you <humin> seemeth <dokeo> to be <einai> wise <sophos> in <en> this <touto> world <aion>, let him become <ginomai> a fool <moros>, that <hina> he may be <ginomai> wise <sophos>.
1Co 8:13 Wherefore <dioper>, if <ei> meat <broma> make <skandalizo> my <mou> brother <adelphos> to offend <skandalizo>, I will eat <phago> no <ou me> flesh <kreas> while the world standeth <eis> <aion>, lest <hina me> I make <skandalizo> my <mou> brother <adelphos> to offend <skandalizo>.
1Co 10:11 Now <de> all <pas> these things <tauta> happened <sumbaino> unto them <ekeinos> for ensamples <tupos>: and <de> they are written <grapho> for <pros> our <hemon> admonition <nouthesia>, upon <eis> whom <hos> the ends <telos> of the world <aion> are come <katantao>.
2Co 4:4 In <en> whom <hos> the god <theos> of this <toutou> world <aion> hath blinded <tuphloo> the minds <noema> of them which believe not <apistos>, lest <eis> <me> the light <photismos> of the glorious <doxa> gospel <euaggelion> of Christ <Christos>, who <hos> is <esti> the image <eikon> of God <theos>, should shine <augazo> unto them <autos>.
Ga 1:4 Who <ho> gave <didomi> himself <heautou> for <huper> our <hemon> sins <hamartia>, that <hopos> he might deliver <exaireo> us <hemas> from <ek> this present <enistemi> evil <poneros> world <aion>, according <kata> to the will <thelema> of God <theos> and <kai> our <hemon> Father <pater>:
Eph 1:21 Far above <huperano> all <pas> principality <arche>, and <kai> power <exousia>, and <kai> might <dunamis>, and <kai> dominion <kuriotes>, and <kai> every <pas> name <onoma> that is named <onomazo>, not <ou> only <monon> in <en> this <touto> world <aion>, but <alla> also <kai> in <en> that which is to come <mello>:
Eph 2:2 Wherein <en> <hos> in time past <pote> ye walked <peripateo> according to <kata> the course <aion> of this <toutou> world <kosmos>, according to <kata> the prince <archon> of the power <exousia> of the air <aer>, the spirit <pneuma> that now <nun> worketh <energeo> in <en> the children <huios> of disobedience <apeitheia>:
Eph 3:9 And <kai> to make <photizo> all <pas> men see <photizo> what <tis> is the fellowship <koinonia> of the mystery <musterion>, which <ho> from <apo> the beginning of the world <aion> hath been hid <apokrupto> in <en> God <theos>, who <ho> created <ktizo> all things <pas> by <dia> Jesus <Iesous> Christ <Christos>:
Eph 3:21 Unto him <autos> be glory <doxa> in <en> the church <ekklesia> by <en> Christ <Christos> Jesus <Iesous> throughout <eis> all <pas> ages <genea>, world <aion> without end <aion>. Amen <amen>.
Eph 6:12 For <hoti> we <hemin> wrestle <pale> not <ou> against <esti> <pros> flesh <sarx> and <kai> blood <haima>, but <alla> against <pros> principalities <arche>, against <pros> powers <exousia>, against <pros> the rulers <kosmokrator> of the darkness <skotos> of this <toutou> world <aion>, against <pros> spiritual <pneumatikos> wickedness <poneria> in <en> high <epouranios> places.
1Ti 6:17 Charge <paraggello> them that are rich <plousios> in <en> this <nun> world <aion>, that they be <hupselophroneo> not <me> highminded <hupselophroneo>, nor <mede> trust <elpizo> in <epi> uncertain <adelotes> riches <ploutos>, but <alla> in <en> the living <zao> God <theos>, who <ho> giveth <parecho> us <hemin> richly <plousios> all things <pas> to <eis> enjoy <apolausis>;
2Ti 4:10 For <gar> Demas <Demas> hath forsaken <egkataleipo> me, having loved <agapao> this present <nun> world <aion>, and <kai> is departed <poreuomai> unto <eis> Thessalonica <Thessalonike>; Crescens <Kreskes> to <eis> Galatia <Galatia>, Titus <Titos> unto <eis> Dalmatia <Dalmatia>.
Tit 2:12 Teaching <paideuo> us <hemas> that <hina>, denying <arneomai> ungodliness <asebeia> and <kai> worldly <kosmikos> lusts <epithumia>, we should live <zao> soberly <sophronos>, <kai> righteously <dikaios>, and <kai> godly <eusebos>, in <en> this present <nun> world <aion>;
Heb 6:5 And <kai> have tasted <geuomai> the good <kalos> word <rhema> of God <theos>, and <te> the powers <dunamis> of the world <aion> to come <mello>,
Heb 9:26 For then <epei> must <dei> he <autos> often <pollakis> have suffered <pascho> since <apo> the foundation <katabole> of the world <kosmos>: but <de> now <nun> once <hapax> in <epi> the end <sunteleia> of the world <aion> hath he appeared <phaneroo> to <eis> put away <athetesis> sin <hamartia> by <dia> the sacrifice <thusia> of himself <autos>.
(KJV)
Final Comment
We are only scratching the tip of the iceberg here. Please don't discard your opportunity to search this out just because one website "pooh pooh's" the Greek scholarship of those who believe in the ultimate reconciliation of all. Remember, We don't have to be wise and prudent, we just need to be His babes.
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. Mark 10:15Jack
Being Open To Heathy Debate
We would like to make it easy for readers to investigate opposing views to our "God Sized Hope." Here is one link to an apologetic web site opposing universal salvation. Please help us by sending any other websites useful in this conversation. Our allegiance to scripture trumps our need to be right. Ferreting out all the issues is tantamount to a successful outcome. As you can imagine this will take time. This website (God Sized Hope) has a random nature to it, but it is our goal to discuss all the evidence in a friendly manner, respecting all sides of the conversation. May God bless all who read this blog!
Monday, August 3, 2009
Jesus : A Big Catch In Mind!
By referring to this, when you read you can understand my insight into the mystery of Christ...that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel... Eph. 3:4,6 (NASB)Do we really understand how great a mystery was revealed to Paul? Paul was given grace (v.8) to
...bring to light what is the administration of the mystery which for ages* has been hidden in God who created all things... Eph 3:9 (NASB)What a travesty that popular doctrine minimizes this "administration" to a small catch! If we would honestly look at the ministry and life of Jesus, how could we not be confused? The catch Jesus had for his disciples was beyond their resources! (Luke 5:4-7)
Again, how could our sights for salvation be so low when we have such a God...
...who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us... Eph 3:20Finally, consider our heavenly Father, who guards his name so vigorously:
20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: 21 And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: 22 He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. Dan 2:20-22 (KJV)
Throughout the word of God, Men are careful to honor "the Name" (for example: Ex 20:7; 33:19; Du 28:10). Listen to the beginning of this wonderful Prayer of Paul:
Is this not part of the wonderful mystery revealed to Paul? That every family would be named after the Father? And more so, and I am taking liberties with this text in light of the greater witness of scripture, will not all these families be his? For scripture says that one day "every knee will bow" and "every tongue confess" that "Jesus Christ is Lord to the glory of the Father!" (Philippians 2:10-11)For this reason I bow my knees before the Father, from whom every family in heaven and on earth drives its name... (Eph 3:14-15)
Is our God really so wonderful? Is the scope of His salvation beyond our understanding? Are we not, perhaps, trapped in our "recipe gospel," blind to an accurate understanding of scripture by tradition, enmity or pride? I suggest that Jesus has a much bigger "catch" in mind than our limited thinking can contain!
*"aion" in the Greek, occurs 128 times in the Bible, same word often erroneously translated "eternity", but a little awkward to do that when it is plural!
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