I failed to come to a definitive conclusion whether the ones who have done what is evil (φαῦλα, a form of φαῦλος)[1] come out of their tombs to the resurrection resulting in[2] condemnation or judgment[3] (κρίσεως, a form of κρίσις). My faith and my knowledge of God persuade me that judgment is the correct translation, but I can see how another’s faith and knowledge might lean toward condemnation (Mark 16:14-16 NET).
Then [Jesus] appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief (ἀπιστίαν, a form of ἀπιστία)[4] and hardness of heart, because they did not believe (ἐπίστευσαν, a form of πιστεύω)[5] those who had seen him resurrected. He said to them, “Go into all the world and preach the gospel to every creature. The one who believes (πιστεύσας, another form of πιστεύω) and is baptized will be saved, but the one who does not believe (ἀπιστήσας, a form of ἀπιστέω)[6] will be condemned (κατακριθήσεται, a form of κατακρίνω).[7]
Here, the one who does not believe will be condemned, clearly, without question. Is it wrong then to assume that John meant the same thing, but chose a less specific word to express it, and then correct or clarify his meaning in translation? I’m not sure that I can say that it is. I can only say that my experience with God has taught me to pay more attention to the words as written.
So who is He? Is He an angry God who barely restrains Himself from torturing sinners? Peter wrote, The Lord is not slow concerning his promise, as some regard slowness, but is being patient (μακροθυμεῖ, a form of μακροθυμέω)[8] toward you, because he does not wish (βουλόμενος, a form of βούλομαι)[9] for any to perish but for all to come to repentance (μετάνοιαν, a form of μετάνοια).[10] That sounds reasonable since God is love (ἀγάπη),[11] and Love (ἀγάπη) is patient (μακροθυμεῖ, a form of μακροθυμέω).[12] And, He by no means leaves the guilty unpunished.[13]
So what do I mean as I pray daily, may your will (θέλημα)[14] be done (γενηθήτω, a form of γίνομαι; literally, become)[15] on earth as it is in heaven[16]? Am I praying for the equitable distribution of punishment for sin according to the law? Or am I praying that God will satisfy the desire of his heart for all to come to repentance? I think I’m praying for the latter, but I can’t say that He didn’t reveal Himself to Jonathan Edwards as an angry God who tortures sinners. I’m saying that it would be disingenuous to assert that He has revealed Himself like that to me.
So what about his salvation? Is it a judgment (κρίσις), a separating of the righteous from sinners? Or does it express the Lord’s desire to populate the earth with people who will forgive[17] the sins of others and love their enemies,[18] by his grace, filled with his love, patience, kindness, goodness, faithfulness, gentleness, and ἐγκράτεια,[19] demonstrating not their own righteousness but his, enjoying what they do, filled with his joy and peace? Again, I think the latter is nearer the truth, but again, that is based entirely on my faith and my knowledge of God, as He has revealed Himself to me. Clearly, I’m trying to know Someone whose deeds are superior to [my] deeds and [whose] plans [are] superior to [my] plans.[20]
The original question ended: “I hope the whole point is God’s going to save everybody! Am I nuts???” No, I don’t think there is anything “nuts” about that hope. In fact, I know the questioner enough to know that this is the sincere hope of a gentle heart. I also know she was born into a religion in which most people believe that Jesus answered, “Yes,” to the question, “Lord, will only a few be saved?”[21] But Jesus actually said, “Exert (ἀγωνίζεσθε; a form of ἀγωνίζομαι)[22] every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.”[23]
A form of ἀγωνίζομαι was translated fighting (John 18:36 NET), exercise (1 Corinthians 9:25 NET), struggling (Colossians 1:29; 4:12 NET), struggle (1 Timothy 4:10 NET), compete (1 Timothy 6:12 NET) and competed (2 Timothy 4:7 NET). Returning to the marriage analogy of Romans 7, trying to bear fruit alone is futile, seeking another than the One who was raised from the dead[24] is sinful, and lying there passively is no fun for anyone. Exercise, compete, struggle, fight, bearing fruit is important enough to do badly until one learns to do it right.
Two things here: First, though it may seem like a non sequitur[25] to go directly to spiritual fruit from the word saved, most people who believe that Jesus answered yes to this question, believe it primarily because it confirms their observations that the fruit of salvation is lacking in many or most people around them. And secondly, though it may sound like I’m reversing my position here, I have exercised, competed, struggled and fought to bear fruit, compelled by a God-given hunger and thirst for righteousness[26] and empowered by the same power that raised Jesus from the dead.[27]
These essays are often about how wrongheaded I’ve been in that exercise, competition, struggling and fighting. But if those mistakes were necessary to get from there to here, I would make them all again. If it is possible for someone to avoid some of my mistakes by reading about them, praise the Lord! If my writing discourages one from pursuing Christ and his righteousness, I apologize from the bottom of my heart! If my writing encourages one to wait passively rather than to pursue Christ and his righteousness, stop reading my writing and get to work making as many of your own mistakes as soon as possible!
My dear Gentle Heart, though you have been harried and harassed by those who would make your heart harder, [you] have competed (ἠγώνισμαι, another form of ἀγωνίζομαι) well…[you] have kept the faith![28] And though you haven’t budged in all these years, I want to consider at least the possibility of changing religions, to join with those who believe in universal salvation. The problem isn’t finding both the hope and promise of universal salvation in Scripture. The problem is what to make of all the “hell talk”[29] in the Bible if universal salvation is true.
I found a website[30] that does a fairly effective job of eliminating “hell talk” from the Bible. I admit I didn’t read every word, just enough to grasp the basic assumptions: 1) αἰώνιος[31] does not mean eternal[32] but a dispensational age[33]; 2) the book of Revelation was written before 70 A.D. so most of it refers to the fall of Jerusalem; and 3) punishment is not simply consequential but effectual in purging or purifying sin.
The benefits of believing that αἰώνιος does not mean eternal are obvious. If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire.[34] The Greek τὸ πῦρ τὸ αἰώνιον wouldn’t mean eternal fire but “fire for a dispensational age.” The meaning isn’t altered much. It would still be better to enter life crippled or lame than to spend a dispensational age in fire. This one, since the fall of Jerusalem, is approaching two thousand years.
In, “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!’”[35] εἰς τὸ πῦρ τὸ αἰώνιον wouldn’t mean into the eternal fire but “into the fire of a dispensational age.” The Greek εἰς κόλασιν αἰώνιον wouldn’t mean into eternal punishment in, “And these will depart into eternal punishment, but the righteous into eternal life.”[36] But then, would εἰς ζωὴν αἰώνιον mean into eternal life? Here the potential cost of this assumption begins to come into focus. What becomes of Jesus’ words to Nicodemus if αἰώνιον means “a dispensational age” (John 3:14-16 NET)?
Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life (ζωὴν αἰώνιον).” For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life (ζωὴν αἰώνιον).
I’ve placed a table of the benefits and potential costs of this assumption at the end of this essay.
The assumption that Revelation was written before 70 A.D. is not mine, but is also one I don’t know how to argue. Jesus certainly spoke before 70 A.D. and He certainly prophesied about the destruction of Jerusalem. Those prophecies confirmed Him as a prophet to be feared.[37] Richard Wayne Garganta[38] wrote:[39]
“Christ was…referring to the coming destruction of Jerusalem and the elimination of the entire Jewish system in 70 AD – the end of the age…at the end of the Jewish age when severe judgments were to come, the angels or messengers to execute God’s judgments would separate Christians from others. The bad were to suffer in the furnace of fire which was the burning city of Jerusalem. The evil were also to perish in Gehenna [γεέννῃ].[40] Gehenna in many Bibles is wrongly interpreted ‘hell’. Gehenna was the garbage dump, the incinerator outside Jerusalem where the ‘fire was never quenched and the worm didn’t die.’ This was because garbage and the bodies of criminals were thrown there to be burned. This is exactly what happened during the destruction of Jerusalem in 70 AD.”
But does that mean that Jesus only prophesied about the destruction of Jerusalem? Consider his warning to his disciples that religious people would defame them and accuse them of evil, just as they accused Him of being Beelzebul.[41] Do not be afraid of them, He counseled, for nothing is hidden that will not be revealed.[42] For the creation eagerly waits for the revelation of the sons of God,[43] Paul wrote the Romans. Do not be afraid of those who kill the body but cannot kill the soul (ψυχὴν),[44] Jesus continued, speaking of those religious defamers from verse 25 and perhaps expanding his comments to others as well. Instead, He continued, fear the one who is able to destroy both soul (ψυχὴν) and body in hell (γεέννῃ).[45]
If I limit the meaning of γεέννῃ here to “the garbage dump, the incinerator outside Jerusalem,” who was Jesus telling his disciples to fear? Roman soldiers? because the cremation of a corpse is able to destroy both soul and body? Was He reassuring them about their value above many sparrows, that the Father’s will protected their corpses from cremation? For what profit is it to a man if he gains the whole world, and loses his own soul (ψυχὴν)[46] by being cremated after his death? And what about immolation? Again it seems to me that eliminating hell from the equation is a potentially costly enterprise.
I can’t say for certain whether αἰώνιος means eternal or a dispensational age only. I can only say I don’t want to stand before Jesus pretending that I can. I don’t know whether Revelation was written before 70 A.D. or not. I only know that I won’t stand before Jesus and tell Him to his face that He could not mean that γεέννῃ is a place of κόλασιν αἰώνιον (Hebrews 4:13 NET):
…no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.
None of this is to say anything against Richard Wayne Garganta. I don’t doubt his sincerity, only mine if I were to follow him. At this moment in my journey, my faith and my knowledge of God don’t correspond exactly with his (though I appreciate the effort he has put into sharing them). I’ll consider what I perceive as his third assumption in the next essay.
What follows is the table of benefits and potential costs if αἰώνιος means a dispensational age only.
|
αἰώνιος |
|||
|
Benefit |
Potential Cost |
||
| Would ζωὴ αἰώνιος… | …mean eternal life? | ||
| Would αἰώνιος ζωὴ… | …mean eternal life? | ||
|
αἰώνιον, a form of αἰώνιος |
|||
|
Benefit |
Potential Cost |
||
| τὸ πῦρ τὸ αἰώνιον… | …would not mean eternal fire | Would ζωὴν αἰώνιον…
Matthew 19:16; Luke 18:30; John 3:15, 16, 36; 4:36; 5:24, 39; 6:27, 40, 47, 54; 10:28; 12:25; 17:2; Acts 13:48; Romans 2:7; 5:21; 6:22; Galatians 6:8; 1 John 3:15; Jude 1:21 (NET) |
…mean eternal life? |
| εἰς τὸ πῦρ τὸ αἰώνιον… | …would not mean into the eternal fire | Would ζωὴν αἰώνιον κληρονομήσει… | …mean will inherit eternal life? |
| εἰς κόλασιν αἰώνιον… | …would not mean into the eternal punishment | Would εἰς ζωὴν αἰώνιον… | …mean into eternal life? |
| τίσουσιν ὄλεθρον αἰώνιον… | …would not mean the penalty of eternal destruction | Would ζωὴν αἰώνιον κληρονομήσω… | …mean inherit eternal life? |
| Would ἁλλομένου εἰς ζωὴν αἰώνιον… | …mean springing up to eternal life? | ||
| Would εἰς ζωὴν αἰώνιον… | …mean for eternal life? | ||
| Would τὴν ζωὴν τὴν αἰώνιον… | …mean the eternal life? | ||
| Would ζωὴν ἔχετε αἰώνιον… | …mean you have eternal life? | ||
|
αἰωνίου, a form of αἰώνιος |
|||
|
Benefit |
Potential Cost |
||
| αἰωνίου ἁμαρτήματος… | …would not mean an eternal sin. | Would ρήματα ζωῆς αἰωνίου… | …mean words of eternal life? |
| κρίματος αἰωνίου… | …would not mean of…eternal judgment. | Would αἰωνίου ζωῆς… | …mean of eternal life? |
| πυρὸς αἰωνίου δίκην… | …would not mean the punishment of eternal fire. | Would τοῦ αἰωνίου θεοῦ… | …mean of the eternal God? |
| Would τῆς αἰωνίου ζωῆς… | …mean of that eternal life? | ||
| Would ζωῆς αἰωνίου… | …mean of eternal life? | ||
| Would σωτηρίας αἰωνίου… | …mean of eternal salvation? | ||
| Would πνεύματος αἰωνίου… | …mean eternal Spirit? | ||
| Would τῆς αἰωνίου κληρονομίας… | …mean the eternal inheritance? | ||
| Would διαθήκης αἰωνίου… | …mean of the eternal covenant? | ||
|
αἰωνίαν, a form of αἰώνιος |
|||
|
Benefit |
Potential Cost |
||
| Would παράκλησιν αἰωνίαν… | …mean eternal comfort? | ||
| Would αἰωνίαν λύτρωσιν… | …mean eternal redemption? | ||
|
αἰωνίους, a form of αἰώνιος |
|||
|
Benefit |
Potential Cost |
||
| Would τὰς αἰωνίους σκηνάς… | …mean the eternal homes? | ||
Condemnation or Judgment? Part 7
Back to Condemnation or Judgment? – Part 8
7/1/16 Addendum: J. W. Hanson, in Universalism: The Prevailing Doctrine Of The Christian Church During Its First Five Hundred Years, seemed willing to accept this limitation of eternal life. Following Philo he suggested that only ἀΐδιος means eternal in the sense of everlasting, while αἰώνιος is an indefinite period of time. It this is true only God’s power and the chains of the angels who did not keep within their proper domain are everlasting.
Mr. Hanson wrote:
Philo, who was contemporary with Christ, generally used aidion to denote endless, and aionian temporary duration. He uses the exact phraseology of Matt. xxv: 46, precisely as Christ used it: “It is better not to promise than not to give prompt assistance, for no blame follows in the former case, but in the latter there is dissatisfaction from the weaker class, and a deep hatred and æonian punishment (chastisement) from such as are more powerful.” Here we have the precise terms employed by our Lord, which show that aionian did not mean endless but did mean limited duration in the time of Christ.
From III. Origin of Endless Punishment.
Philo’s Use of the Words.
[11] 1 John 4:16 (NET) Table
[16] Matthew 6:10b (NET) Table
[17] Mark 11:25 (NET)
[24] Romans 7:4 (NET)
[26] Matthew 5:6 (NET)
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