Perfect Rectitude

[Saint Steven]

The doxology would run thus: "Yours 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, S. Matt. xiii. 39, would then run, "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 S. Mark iv. 19, the translation should be, "the cares," not of "this world," but "the cares of this eternity choke the word."

In S. Luke xvi. 8, "The children of this world," should be "the children of this eternity." Rom. xii. 2, should run thus; "Be not conformed to this eternity." In 1 Cor. x. 11, the words, "upon whom the ends of the world are come," should be: "the ends of the eternities." Take next, Gal. i. 4: "That He might deliver us from this present evil world," should run thus: "from this present evil eternity." In 2 Tim. iv. 10, the translation should be: "DEMAS has forsaken me, having loved this present eternity." And "Now once at the end of the ages has 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; (1) - How, if it mean an endless period, can aion have a plural? (2) - 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? (3) - 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. xv. 18; Dan. xii. 3; Micah iv. 5. (4) - How is it that we repeatedly read of the end of the aion ? - S. Matt. xiii 39-40-49; xxiv. 3 ; xxviii. 20; 1 Cor. x. 11; Heb. ix. 26. (5) - Finally, if aion be infinite, why is it applied over and over to what is strictly finite? e.g., S. Mark iv. 19; Acts iii. 21; Rom. xii. 2 ; 1 Cor. i. 20, ii. 6, iii. 18, x. 11, &c., &c. But if an 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?"

Christ Triumphant by Thomas Allin chapter nine --- bold emphasis mine

 

[Saint Steven]

"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 S. Matt. xxiv. 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 S. Matt. xiii. 39-40-49, the true rendering is not the end of the "world," but of the "age," an important change.

So S. John xvii. 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. v. 9; ix. 12; xiii. 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. iii. 11, "the eternal purpose" is really the purpose of "the ages," i.e., worked out in "the ages." In ch. iii 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. x. 11, "the ends of the world" are the "ends of the ages." In ch. ii. 6-7-8, the word aion is four times translated "world," it should be "age" or "ages" in all cases 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."

Christ Triumphant by Thomas Allin chapter nine --- bold emphasis mine

 

[FineLinen]

News alert:

A fellow poster has presented a replacement theology.

In Adam ALL were made sinners. (All have sinned and come short of the glory of God - Romans 3:23) Not just many, everybody.

Jesus offers salvation to all, but not all choose to receive it - very few in fact.

~~~~~~~~~~~~~~

The unequal equation =

All (pas) have sinned. ALL are "made sinners."

Some (tis) are "made righteous."

The foundation of discipleship =

"You did NOT choose Me, I chose you"

"For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous." -Romans 5:19-

Replacement plan b=

Adam 1 = “many made sinners”

Last Adam = a few made righteous: very few.

many = polus

some = tis

all = pas

few = oligos

 

[Saint Steven]

If your heart is that much inclined to the world and your love for God is no greater, then you better go back into the world. People who want to live careless will always find an excuse to be careless and they will have to suffer the result of their carelessness both now and in the day of judgment. The knowledge of God's gracious purpose does not make true men of God careless. It makes them long to become a part of His will and an instrument in His plan of the ages. We can embrace every travail in understanding, grace, and love, when we clearly see it is working for eternal good according to His purpose which He purposed in Christ before the ages began.

Some press the issue further and raise the question, "If sinners hear that all will be saved eventually, won't that cause them to relax and live more carelessly?" To which I reply, Has the doctrine of eternal torture kept men from backsliding? Has it turned the world to God? Has it made the streets in your city safe to walk at night? Has it kept the Christians from growing spiritually cold, or from committing disgraceful sins? Has it prevented Churches from becoming worldly, or sinking into apostasy? It has not! If anyone thinks to use their service to God as a fire escape, He will not accept it. Our service must be because we love Him. Everything He did for us was because He loved us, and He will accept nothing less from us. "The love of Christ constrains us" (11 Cor. 5:14). He does not want what we have; He wants us; our heart and affection. And sinners need to discover the love of God in Christ, and be brought to truly love Him. Let us consider these things, and cry mightily unto God to deliver our minds from all prejudice and preconceived ideas and distorted notions, for it is possible He still has truth He has not revealed to us!

Source: The Savior of the World, by J. Preston Eby
Kindgdom Bible Studies Savior of the World Series Part 1