Your understanding of the verse you are discussing is lacking. So you begin with a false premise and that is with the word aionios. It has variable meanings in the Bible. When it is applied to a temporal realm it means age(s), generation(s), lifetime(s), epoch, a temporal period of time. So the correct translation when used with kolasis should be "age-lasting"or "age-during". When it is applied to God or our salvation in heaven, it then means eternal, without end. So the same word is used in the same verse has two different meanings. The KJV translators knew there was a difference, since they did not use eternal punishment, they used everlasting punishment. Ever (aion) also means age. The same word in Hab.3:6 translates "everlasting" mountains. Mountains are part of this temporal earth so are not eternal, they are therefore age-lasting. "While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." 2 Cor. 4:18
"But the mercy of the Lord is from everlasting to everlasting upon them that fear Him and His righteousness to children's children. " Psalm 103:17 KJV
Does everlasting mean eternity here? No, it wouldn't make sense - from eternity to eternity.
Here's a better translation:
And the kindness of Jehovah is from age even unto age on those fearing Him, and His righteousness to son's sons. YLT
So, this punishment is seen and witnessed, therefore temporal. Fire beneath the earth exists. We see volcanic eruptions and so the lake of fire is physical, is or will be part of this earth. It's an event. Like a piece of paper is thrown into the fire, it cannot burn endlessly.
The word kolasis means cutting off.
A better understood translation of Matt. 25:46 "Then they will go away to age-lasting cutting off, but the righteous into eternal life."
OTHER misunderstood words:
Perish and destroy have somehow been given an eternal quality which they don't really have. They mean to cause cessation of being; utterly ruin, consume, demolish; to put an end to; to kill. You cannot destroy something over and over continuously. Punishment can be either temporal or leading to destruction. BUT this concept of an indestructible destruction or imperishable perishing is a contradiction.
So "whoever believes in Christ will not perish."
" I tell you, no; unless you repent, you will all likewise perish." LUKE 13:3
" Every tree that does not bear fruit is cut down and thrown into the fire." Matt. 7:19
"Don't be afraid of those who kill the body, but are not able to kill the soul. Rather, fear Him who is able to destroy both soul and body in Gehenna." Matt. 10:28 WEB
" The last enemy that shall be destroyed is death." 1 Cor. 15:26 KJV
Death and Hades will be thrown into the Lake of Fire and be destroyed. (Rev. 20:14)
So, do not think God will not judge severely, but we must reconsider this traditional view of eternal punishment, examine the words and realize all former things will come to pass, the former earth and heavens, death, Hades, sin and evil. There will be no more pain and suffering and that will mean anywhere. Obviously there is no pain and suffering in heaven.
Just take this and digest it and don't ask me to start a thread elsewhere.
Dear Ronald: I do appreciate the heads up. Since the subject is connected to the O.P.'s it will not be necessary to start a new link. LOL
What The New Testament Teaches
Aeonian Life Passes Into A Region Above Time
Let us consider the true meaning of the words “aion” and “aionios”.
These are the originals of the terms rendered by our translators “everlasting,” for ever and ever" and on this translation, so misleading, a vast portion of the popular dogma of endless torment is built up. I say, without hesitation, misleading and incorrect; for “aion” means “an age,” a limited period, whether long or short, though often of indefinite length; and the adjective “aionios” means “of the age,” “age-long,” “aeonian,” and NEVER “everlasting” (of its own proper force), it is true that it may be applied as an epithet to things that are endless, but the idea of endlessness in all such cases comes not from the epithet, but only because it is inherent in the object to which the epithet is applied, as in the case of God…
NOTE:
The word “Aionios” by itself, whether adjective or substantive, never means endless"–Canon Farrar -
“The conception of eternity, in the Semitic languages, is that of a long duration and series of ages.”–Rev. J. S. Blunt-- Dictionary of Theology.
" 'Tis notoriously known," says Bishop Rust, “that the Jews, whether writing in Hebrew or Greek, do by ‘olam’ (the Hebrew word corresponding to “aion”), and aion mean any remarkable period or duration, whether it be of life, or dispensation, or polity.”
The word aion is never used in Scripture, or anywhere else, in the sense of endlessness (vulgarly called eternity), it always meant, both in Scripture and out, a period of time; else how could it have a plural–how could you talk of the aeons and aeons of aeons as the Scripture does? -C. Kingsley-
So the secular games, celebrated every century were called “eternal” by the Greeks.–(See HUET, Orig. 2 Page 162)
…Much has been written on the import of the aeonian (eternal) life. Altogether to exclude, (with Maurice) the notion of time seems impracticable, and opposed to the general usage of the New Testament (and of the Septuagint). But while this is so, we may fully recognize that the phrase “eternal life” (aeonian life) does at times pass into a region above time, a region wholly moral and spiritual. Thus, in Saint John, the aeonian life (eternal life), of which he speaks, is a life
not measured by duration, but a life in the unseen, life in God. Thus, e.g., God’s commandment is life eternal,–ib. 17.3, and Christ is the eternal life.–
1 John 1:2, 20.
Quality & Quantity
Admitting, then, the usual reference of aionios to time, we note in the word a tendency to rise above this idea, to denote quality, rather than quantity, to indicate the true, the spiritual, in opposition to the unreal, or the earthly. In this sense the eternal is now and here. Thus “eternal” punishment is one thing, and “everlasting” punishment a very different thing, and so it is that our Revisers have substituted for “everlasting” the word “eternal” in every passage in the New Testament, where aionios is the original word. Further, if we take the term strictly, eternal punishment is impossible, for “eternal” in strictness has no beginning.
Aaronic Priesthood Long Ceased To Exist
Again, a point of great importance is this, that it would have been impossible for the Jews, as it is impossible for us, to accept Christ, except by assigning a limited–nay, a very limited duration–to those Mosaic ordinances which were said in the Old Testament to be “for ever,” to be “everlasting” (aeonian). Every line of the New Testament, nay, the very existence of Christianity is thus in fact a proof of the limited sense of aionios in Scripture. Our Baptism in the Name of Jesus Christ, our Holy Communion, every prayer uttered in a Christian Church, or in our homes, in the name of the Lord Jesus: our hopes of being “for ever with the Lord”–these contain one and all an affirmation most real, though tacit, of the temporary sense of aionios.
Aionios Repeatedly Applied To Things That Have Long Ago Ceased To Exist
As a further illustration of the meaning of aion and aionios, let me point out that in the Greek version of the Old Testament (the Septuagint)–in common use among the Jews in our Lord’s time, from which He and the Apostles usually quoted, and whose authority, therefore, should be decisive on this point–these terms are repeatedly applied to things that have long ceased to exist.
Thus
The Aaronic priesthood is said to be “everlasting,” -Numb.25:13-
The land of Canaan is given as an “everlasting” possession, and “for ever” -Gen. 17:8…Gen. 18:15-
In Deut. 23:3, “for ever” is distinctly made an equivalent to “even to the tenth generation.”
In
Lamentations 5:19, “for ever and ever” is the equivalent of from “generation to generation.”
The inhabitants of Palestine are to be bondsmen “for ever” -Lev. 25:46-
In Numb. 18:19, the heave offerings of the holy things are a covenant “for ever.”
Caleb obtains his inheritance “for ever” -
Joshua 14:9-
And David’s seed is to endure “for ever,” his throne “for ever,” his house “for ever;” nay, the passover is to endure “for ever;” and in Isa. 32:14, the forts and towers shall be “dens for ever, until the spirit be poured upon us.”
So in Jude 7, Sodom and Gomorrah are said to be suffering the vengeance of eternal (aeonian) fire, i.e., their temporal overthrow by fire, for they have a definite promise of final restoration.–(Ezek. 16:55)
Christ’s Kingdom Is To Last Forever & Yet
And Christ’s kingdom is to last “for ever,” yet we are distinctly told that this very kingdom is to end.–(I Cor. 15:24) Indeed, quotation might be added to quotation, both from the Bible and from early authors, to prove this limited meaning of aion and its derivatives; but enough has probably been said to prove that it is wholly impossible, and indeed absurd, to contend that any idea of endless duration is necessarily or commonly implied by either aion or aionios.
NOTE:
Thus Josephus calls “aeonian,” the temple of Herod, which was actually destroyed when he wrote. PHILO never uses aionios of endless duration.
Aion Either Means Endless Duration Or It Does Not
Further, if this translation of aionios as “eternal,” in the sense of endless, be correct, aion must mean eternity, i.e., endless duration. But so to render it would reduce Scripture to an absurdity.
In the first place, you would have over and over again to talk of the “eternities.” We can comprehend what “eternity” is, but what are the “eternities?” You cannot have more than one eternity. The doxology would run thus: “Thine is the kingdom, the power, and the glory, unto the eternities.”
In the case of the sin against the Holy Ghost, the translation would then be, “it shall not be forgiven him, neither in this eternity nor in that to come.”
Our Lord’s words, (Matt. 13:39), would then be, “the harvest is the end of the eternity,” i.e., the end of the endless, which is to make our Lord talk nonsense.
Again, in
Mark 4:19, the translation should be, “the cares,” not of “this world,” but “the cares of this eternity choke the word.”
In
Luke 16:8, “The children of this world,” should be “the children of this eternity.”
In 1 Cor. 10:11, the words, “upon whom the ends of the world are come,” should be: “the ends of the eternities.”
Take next, Gal. 1:4: “That He might deliver us from this present evil world,” should run thus: “from this present evil eternity.”
In 2 Tim. 4:10, the translation should be: “Demas hath forsaken me, having loved this present eternity.”
And “Now once at the end of the ages hath He been manifested,” should read, on the popular view, “at the end of the eternities.”
Let me state the dilemma clearly. Aion either means endless duration as its necessary, or at least its ordinary significance, or it does not. If it does, the following difficulties at once arise;
Difficulties
- How, if it mean an endless period, can aion have a plural?
- How came such phrases to be used as those repeatedly occurring in Scripture, where aion is added to aion, if aion is of itself infinite?
- How come such phrases as for the “aion” or aions and beyond?–ton aiona kai ep aiona kai eti: eis tous aionas kai eti.–(see Sept. Ex. 15:18…Dan. 12:3…Micah 4:5)
- How is it that we repeatedly read of the end of the aion?–Matt. 13:39-40-49;…Matt. 24:3…Matt. 28:20…1 Cor. 10:11…Hebr. 9:26.
- Finally, if aion be infinite, why is it applied over and over to what is strictly finite? e.g. Mark 4:19…Acts 3:21…Rom. 12:2…1 Cor. 1:20…1 Cor. 2:6…1 Cor. 3:18, 10:11, etc. etc.
If Aion Is Not Infinite
But if aion be not infinite, what right have we to render the adjective aionios (which depends for its meaning on aion) by the terms “eternal” (when used as the equivalent of “endless”) and “everlasting?”
Indeed our translators have really done further hurt to those who can only read their English Bible.
They have, wholly obscured a very important doctrine, that of “the ages.” This when fully understood throws a flood of light on the plan of redemption, and the method of the divine working. Take a few instances which show the force and clearness gained, by restoring the true rendering of the words aion and aionios.
Turn to Matt. 24:3. There our version represents the disciples as asking “what should be the sign of the end of the world.” It should be the end of the “age;” the close of the Jewish age marked by the fall of Jerusalem.
In Matt. 13:39-40-49, the true rendering is not the end of the “world,” but of the “age,” an important change.
So
John 17:3, “this is life eternal,” should be “the life of the ages,” i.e., peculiar to those ages, in which the scheme of salvation is being worked out.
Or take Heb 5:9; Heb. 9:12; Heb. 13:20, “eternal salvation” should be “aeonian” or of the ages; “eternal redemption” is the redemption “of the ages;” the eternal covenant is the “covenant of the ages,” the covenant peculiar to the ages of redemption.
In Eph. 3:11, “the eternal purpose” is really the purpose of “the ages,” i.e., worked out in “the ages.”
In Eph. 3:21, there occurs a suggestive phrase altogether obscured (as usual, where this word is in question), by our version, “until all the generations of the age of the ages.” Thus it runs in the original, and it is altogether unfair to conceal this elaborate statement by merely rendering “throughout all ages.”
In 1 Cor. 10:11 “the ends of the world” are the “ends of the ages.” In 1 Cor. 2:6-7-8, the word aion is four times translated “world,” it should be "age’ or “ages” in all cases.
And here it is impossible to avoid asking how–assuming that aion does mean “world” in these cases–how it can yield, as an adjective, such a term as “everlasting?” If it mean “world,” then the adjective should be “worldly,” “of the world.” And great force and freshness would be gained in our version by always adhering to the one rendering “age.”
