Wow dude how can I make this clear? drstevej said on his first and only post quote "This thread is done". Not that he won the debate. He was referring to my post above his with the verse I posted.
Matt 25:46, "And these will go into everlasting punishment, but the just into everlasting life."
I reiterate. There is no reason to continue a discussion without progression.
But true progression requires much reading...unfortunately. That's quite possibly why there is never any progression. Few have actually STUDIED both sides...to decide.
Matthew 25:46 contains an additional clue confirming the temporary nature of Gods judgment. The Greek word, translated punishment, is
kolasis.
William Barclay, world-renowned Greek scholar, translator, and author of the popular Bible commentary,
The Daily Study Bible and
New Testament Words, noted:
The Greek word for punishment here [Mt. 25:46] is
kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. I think it is true to say that
in all Greek secular literature kolasis is never used of anything but remedial punishment.6
Thomas Talbott, philosophy professor at Willamette University in Oregon and author of
The Inescapable Love of God, explained:
According to
Aristotle, there is a difference between revenge and punishment; the latter (
kolasis) is inflicted in the interest of the sufferer, the former (
timōria) in the interest of him who inflicts it, that he may obtain satisfaction.
Plato also appealed to the established meaning of
kolasis as support for his theory that virtue could be taught: For if you will consider punishment (
kolasis)
and what control it has over wrong-doers, the facts will inform you that men agree in regarding virtue as procured. Even where a punishment may seem harsh and unforgiving, more like retribution than parental chastisement, this in no way excludes a corrective purpose. Check out the punishment that Paul prescribes in I Corinthians 5:5. One might never have guessed that, in prescribing such a punishmentthat is, delivering a man to Satan for the destruction of the fleshPaul had in mind a corrective purpose, had Paul not explicitly stated the corrective purpose himself (that his spirit may be saved in the day of the Lord Jesus). So as this text illustrates, even harsh punishment of a seemingly retributive kind can in fact serve a redemptive purpose.7-9
And these will go away into everlasting [
aionian] punishment [
kolasis], but the righteous into eternal [
aionian] life(Mt. 25:46). Isnt it ironic that the passage most often used to support everlasting punishment is in fact one strongly opposing it when accurately understood?
Dr. Helena Keizer is a trustworthy authority on the definition of
aiōn in ancient Greek literature, including the Bible in the time of Christ.
Keizer published a 315-page doctoral dissertation titled: Life, Time, Entirety A Study of
Aiōn in Greek Literature and Philosophy, the Septuagint and Philo. Presented on September 7, 1999 in Holland, at Amsterdam University. Keizer stated:
Olām and hence
aiōn in the Biblical sense is time constituting the human temporal horizon.29 Our study has led to the conclusion that infinity is not an intrinsic or necessary connotation of
aiōn, either in the Greek or in the Biblical usage (
olām).30 To speak of this
aiōn, its end, and the
aiōn to come clearly lends to
aiōn the meaning of a limited time.31 The following description of Gregory of Nyssa
makes a good finishing point for now:
Aeon designates temporality, that which occurs within time.32
I am pleased to say that Dr. Keizer has given me permission to share her book with others in electronic format.
Terms for Eternity is another scholarly work on
aiōn by
David Konstan and Ilaria Ramelli. Konstan is the John Rowe Workman Distinguished Professor of Classics and Professor of Comparative Literature, at Brown University in R.I. Ramelli is Assistant Professor of Ancient Philosophy at the Catholic University of Milan, Italy. They agree with the conclusions of Dr. Keizer. They wrote:
Apart from the Platonic philosophical vocabulary, which is specific to few authors, aiónios does not mean eternal; it acquires this meaning only when it refers to God, and only because the notion of eternity was included in the conception of God: for the rest, it has a wide range of meanings and its possible renderings are multiple, but it does not mean eternal. In particular when it is associated with life or punishment, in the Bible and in Christian authors who keep themselves close to the Biblical usage, it denotes their belonging to the world to come. (Page 238)
These scholarly works are important, as the key defense of eternal punishment depends on this word meaning absolute eternity. For more on the meaning of
aiōn, see our website: HopeBeyondHell.net; Further Study; Eternity, and Church History.