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Truth on the doctrine of Hell, the just reality of absolute eternal torment (updated verses)

Presbyterian Continuist

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The skill of exegesis of Scripture involves knowing the intention of the author, his mode of language (literal, simile, metaphor, hyperbole, symbolic), how his listeners understood it, Whether the narrative is historical descriptive, or prescriptive instructional. Also to whom was the author speaking, and their stage of religious history (Old or New Covenant), Jews or Gentile, converted or unconverted, Spirit-filled or not.

For example, what did Paul mean by solid food. Who was he talking to? What was his intention? How did his listener understand what he meant by it? If Paul said that they were not ready for solid food, why did he tell them that? What is spiritual milk as compared with milk we put in our coffee? How would people transition from spiritual milk to solid food?

Once we are able to analyse the passage to get a good understanding of the text as it was applied at the time it was written, we need then to figure out whether it can be applied to us 2,000 years later, if it can. We need to take into account the nature of the state of the church Paul was writing to, as compared with our 21st Century churches. Are there similarities and differences?

So you can see that there is some work to do to be able to get the true sense of a Scripture text. It is not good enough just to look at it and make up a meaning which suits us. The Scriptures don't work that way. Peter said that the Scripture did not come by private interpretation but men of God spoke as the were moved by the Holy Spirit. So, if a passage is inspired by the Holy Spirit, then we need to know what the Holy Spirit is speaking to us out of the Scripture passage.

So we don't view the Scripture literally. We view it analytically. Is it historical narrative describing that particular time in history? Is it poetic, singing the wonders of God? Is it prophecy, warning the nation of Israel against idolatry? Is it an historical account of the life and work of Jesus? Is it historical narrative of how the church was established? Is it instructional, prescriptive for all Christian believers then and now? Just because God spoke things to people in the historical narratives, including the Gospels, does it mean that He is saying the same things to us today?

These are questions we must ask ourselves when coming to an understanding of the sense of a passage of Scripture to us without reading things into it that aren't there.
 
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ozso

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Selling all one's property is part of a historical narrative involving Jesus and the rich young ruler. It is descriptive, not prescriptive for us.

So much for literalism.
 
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Presbyterian Continuist

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So much for literalism.
Actually, literalism is assuming that everything said and done in the Bible is directly applicable to us. For example, where the Bible says that Judas went out and hanged himself, it means that when we get depressed we should do the same. That's literalism.
 
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ozso

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Wow what a false equivocation comparing an event to what Jesus said to do.

But as far as what's applicable to us, there's the distinct possibilty that a lot of what Jesus said that's attributed to him talking about the future fate of unbelieving Gentiles, were actually national judgements and prophecy regarding the destruction of Israel.

Think about it. Jesus arrives within a generation of Jerusalem being obliterated and instead of Jesus passing lots judgement and foretelling this, he instead is talking about what will happen to folks in China who believe in Buddha instead of him.
 
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Presbyterian Continuist

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Where did Jesus talk about Buddhists in China?
Incidentally, Jesus foretold the destruction of the Temple in Matthew 24, and it happened in AD70.
 
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ozso

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Where did Jesus talk about Buddhists in China?
Incidentally, Jesus foretold the destruction of the Temple in Matthew 24, and it happened in AD70.

Let me try this again. It's a distinct possibilty that Jesus was talking more to AD70 than he was about hell in several other areas of scripture than just in Matthew 24.
 
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wendykvw

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Good luck. So far no Christian sect agrees on any given doctrinal teaching. The spectrum is wide and as the unbelieving world watches the differing interpretations between theists they smile with amusement.
 
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Andrewn

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Let me try this again. It's a distinct possibilty that Jesus was talking more to AD70 than he was about hell in several other areas of scripture than just in Matthew 24.
Yes, there is a good reason why Gehenna is mostly mentioned in the Gospel of Matthew, which is written for the Jews and the second death is mentioned in Rev 2:11 addressing the church of Smyrna, which existed among Jews and was persecuted by them.
 
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Jesus is YHWH

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The bible is very clear that there is eternal torment for the wicked. They will have a conscious existence in the afterlife.

Mark 9:42-48
42 "And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck. 43 If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. 45 And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. 47 And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, 48 where

"'their worm does not die,
and the fire is not quenched
.'

Matthew 8:11-13
11 "I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth."

Matthew 13:41-43
41 "The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, 42 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. 43 "Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father. He who has ears, let him hear.

Matthew 13:49-50
49 "So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous, 50 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth.

Matthew 22:13-14
"Then the king said to the servants, 'Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.' 14 "For many are called, but few are chosen."

Matthew 24:48-51
48 "But if that evil slave says in his heart, 'My master is not coming for a long time,' 49 and begins to beat his fellow slaves and eat and drink with drunkards; 50 the master of that slave will come on a day when he does not expect him and at an hour which he does not know, 51 and will cut him in pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth.

Matthew 25:29-30
29 "For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. 30 "Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth.



2 Peter 2:1-9
But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them — bringing swift destruction on themselves. 2 Many will follow their shameful ways and will bring the way of truth into disrepute. 3 In their greed these teachers will exploit you with stories they have made up. Their condemnation has long been hanging over them, and their destruction has not been sleeping.

4 For if God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment; 5 if he did not spare the ancient world when he brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others; 6 if he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly; 7 and if he rescued Lot, a righteous man, who was distressed by the filthy lives of lawless men 8 (for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard)— 9 if this is so, then the Lord knows how to rescue godly men from trials and to hold the unrighteous for the day of judgment, while continuing their punishment.


Jude 4-7, 12-13
4 For certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.

5 Though you already know all this, I want to remind you that the Lord delivered his people out of Egypt, but later destroyed those who did not believe. 6 And the angels who did not keep their positions of authority but abandoned their own home — these he has kept in darkness, bound with everlasting chains for judgment on the great Day. 7 In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.

12 These men are blemishes at your love feasts, eating with you without the slightest qualm — shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted — twice dead. 13 They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever.



Revelation 21:8
8 But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars — their place will be in the fiery lake of burning sulfur. This is the second death."

Revelation 19:20-21
20 But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur.

Revelation 20:10
10 And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.

Revelation 20:12-15

12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. 13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. 14 Then death and Hades were thrown into The lake of fire is the second death. 15 If anyone's name was not found written in the book of life, he was thrown into the lake of fire.

Scripture uses these terms and phrases as synonyms:

Unquenchable fire
Fiery hell
Black darkness
Outer darkness
Furnace of fire
Fire and brimstone
The smoke of their torment
The lake of fire which burns with brimstone
Where their worm does not die and the fire is not quenched
The eternal fire which has been prepared for the devil and his angels

All of the above carry the same meaning and consequences for the wicked.

The punishment of the wicked dead in hell is described throughout Scripture as “eternal fire” (Matthew 25:41), “unquenchable fire” (Matthew 3:12), “shame and everlasting contempt” (Daniel 12:2), a place where “the fire is not quenched” (Mark 9:44-49), a place of “torment” and “fire” (Luke 16:23-24), “everlasting destruction” (2 Thessalonians 1:9), a place where “the smoke of torment rises forever and ever” (Revelation 14:10-11), and a “lake of burning sulfur” where the wicked are “tormented day and night forever and ever” (Revelation 20:10).

The punishment of the wicked in hell is as never ending as the bliss of the righteous in heaven. Jesus Himself indicates that punishment in hell is just as everlasting as life in heaven (Matthew 25:46). The wicked are forever subject to the fury and the wrath of God. Those in hell will acknowledge the perfect justice of God (Psalm 76:10). Those who are in hell will know that their punishment is just and that they alone are to blame (Deuteronomy 32:3-5). Yes, hell is real. Yes, hell is a place of torment and punishment that lasts forever and ever, with no end. Got ?



NT:166

"The predominant meaning of aionios, that in which it is used everywhere in the NT, save the places noted above, may be seen in 2 Cor 4:18, where it is set in contrast with proskairos, lit., 'for a season,' and in Philem 15, where only in the NT it is used without a noun. Moreover it is used of persons and things which are in their nature endless, as, e. g., of God, Rom 16:26; of His power, 1 Tim 6:16, and of His glory, 1 Peter 5:10; of the Holy Spirit, Heb 9:14; of the redemption effected by Christ, Heb 9:12, and of the consequent salvation of men, 5:9, as well as of His future rule, 2 Peter 1:11, which is elsewhere declared to be without end, Luke 1:33; of the life received by those who believe in Christ, John 3:16, concerning whom He said, 'they shall never perish,' 10:28, and of the resurrection body, 2 Cor 5:1, elsewhere said to be 'immortal,' 1 Cor 15:53, in which that life will be finally realized, Matt 25:46; Titus 1:2.


(from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)


hope this helps !!!
 
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ozso

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That was pretty much covered in the OP.
 
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Der Alte

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Very good article but there will always be someone who disagrees and will post something some other scholar says which contradicts Vine's.
I have been active at this forum for more than 3 decades and realized early on that the same arguments and out-of-context proof texts occur over and over ad infinitum so I decided to do my own study on "aionios" using only scripture.
“aionios” occurs 107x in the N.T.
“aionios” is translated world only 40 times in the N.T.[37%]
“aionios” is correctly translated eternal 42 times in the N.T.[39%]
“aionios” is correctly translated everlasting 25 times in the N.T.[23%]
Jesus used “aionios” twenty eight [28] times, 26% of the total, Jesus never used “aionios” to refer something common, ordinary or mundane which was not/could not be “eternal.”
= = = = = = = = = =
Juxtapose means the act or an instance of placing two or more things side by side often to compare or contrast.
In twenty four [24] of the following verses aionios is defined/described as eternal, everlasting, eternity etc, by paralleling or juxtaposition with other adjectives or descriptive phrases.
= = = = = = = = = =
…..Some people claim that “aionios” never means eternity/eternal/ /everlasting because it sometimes refer to something which is not eternal, e.g. “world” or "age."
However, “aionios” is never defined/described, by adjectives or descriptive phrases, as meaning a period of time less than eternal, in the New Testament, as in the following 24 verses.
…..Jesus used “aionios” twenty eight [28] times. He never used “aionios” to refer to anything common, ordinary or mundane that was not or could not be eternal.
…..In the following ten [10] verses Jesus defines “aionios” as “eternal/forever/everlasting.”

[1] Luke 1:33
(33) And he shall reign [basileusei][Vb] over the house of Jacob for ever; [εἰς τοὺς αἰῶνας/[lit. unto the eternity] [aionas [PlMas] and of his kingdom [basileias][Nn] there shall be no end.[telos]
In this verse the reign/basileusei, which is the verb form of the word, is "aionas" and of the kingdom/basileias, the noun form of the same word, "there shall be no end.” “Aionas” by definition here means eternity.
[2] John 6:58
(58) This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever. [εἰς τὸν αἰῶνα/aiona[lit. unto eternity]
In this verse Jesus juxtaposes “live forever” with “death.” If “live aiona” is only a finite period, a finite period is not opposite “death.” Thus “aiona” by definition here means “eternity.”
[3] John 10:28
(28) I give them eternal [αιωνιον/aionion] life, and they shall never
[εἰς τὸν αἰῶνα/ eis ton aiona][lit. unto eternity] perish; no one will snatch them out of my hand.
In this verse Jesus parallels “aiona” with “[not] snatch them out of my hand.” If “aionios” means “age(s), a finite period,” that is not the opposite of “[not] snatch them out of my hand’” “Aionios life” by definition here means “eternal life.”
[4]John 3:15
(15) That whosoever believeth in him should not perish, but have eternal [aionion] life.
[5] John 3:16
(16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting [aionion] life.
In these two verses Jesus parallels “aionion” with “should not perish,” twice! Believers could eventually perish in a finite period, thus by definition “aionion life” here means eternal or everlasting life.
[6]John 5:24
(24) Verily, verily, [Amen, Amen]I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting [aionios] life, and shall not come into condemnation; but is passed from death unto life.
In this verse Jesus parallels “aionios” with “shall not come into condemnation” and “passed from death unto life.” “Aionios” does not mean “a finite period,” by definition here it means “eternal,” unless Jesus lets His followers come into condemnation and pass into death.
[7]John 3:36 He that believeth on the Son hath everlasting [aionios] life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
In this verse Jesus juxtaposed aionios life with “shall not see life.” If aionios means an indefinite age that is not opposite “shall not see life” By definition aionios means eternal.
[8]John 4:14 But whosoever drinketh of the water that I shall give him shall never [ου μη/ou mé] thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting [aionios] life.
In this verse Jesus paralleled aionios with “shall [ου μη/ou mé][fn] never thirst.” If aionios means an indefinite age that is not opposite “shall never thirst.” By definition aionios means eternal. See footnote [fn] on “ou mé” below.
[9]John 6:27
(27) Labour not for the meat which perisheth, but for that meat which endureth unto everlasting [aionios] life, which the Son of man shall give unto you: for him hath God the Father sealed.
In this verse Jesus contrasted “aionios meat” with “meat that perishes” If aionios means an indefinite age that is not opposite “meat that perishes.” By definition aionios means eternal.
[10]John 8:51
(51) Very truly [amen amen] I tell you, whoever obeys my word will never [ou mé eis ton aiona][fn] see death."
In this verse Jesus juxtaposes “unto aion” with “never see death.” By definition “aion” means eternity.

[Character Limit. Continued next post]
 
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Der Alte

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[Previous post continued]

Paul used the word “aionios” eleven [11] times. In the following 12 verses Paul defines “aionios” as eternal.

[11]Romans 5:21
(21) That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal [aionios] life by Jesus Christ our Lord.
In this verse Paul juxtaposes “aionios life” with death. “A finite period life” is not opposite death. “Aionios life” by definition here means ‘eternal life.”
[12]Ephesians 3:21
(21) to him be glory in the church and in Christ Jesus throughout all generations, for ever [tou aionios] and ever! [ton aionion] Amen.
In this verse Paul parallels “tou aionios ton aionion” with “throughout all generations.” "Age(s)" a finite period cannot refer to "all generations." By definition “tou aionios ton aionion” means forever and ever.
[13]Romans 1:20
(20) For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal [aidios] power and Godhead; so that they are without excuse:
[14]Romans 16:26
(26) But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting [aionios] God, made known to all nations for the obedience of faith:
In Rom 1:20 Paul refers to God’s power and Godhead as “aidios.” Scholars agree “aidios” unquestionably means eternal, everlasting, unending etc. In Rom 16:26, Paul, the same writer, in the same writing, refers to God as “aionios.” Paul has used “aidios” synonymous with “aionios.” Thus in this verse by definition “aionios” means eternal, everlasting.
[15]2 Corinthians 4:17-18
(17) For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal [aionios] weight of glory;
(18) 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;[proskairos] but the things which are not seen are eternal [aionios]
In this passage Paul juxtaposes “aionios” with “for a moment,” vs. 4, and “temporal,” vs. 5. “Age(s)” an indeterminate finite period, it is not the opposite of “for a moment”/”temporal/temporary” “eternal” is. “Aionios” by definition here means “eternal.”
[16]2 Corinthians 5:1
(1) For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal [aionios] in the heavens.
In this verse Paul juxtaposes “aionios house” with “earthly house which is destroyed.” Is God going to replace our destroyed earthly house with a house which only lasts a little longer and will be destroyed at the end of an age? The aionios house is not destroyed, the opposite of “is destroyed.” Thus, “aionios” by definition here means “eternal.”
[17]1 Timothy 6:16
(16) Who only hath immortality, [aphthartos] dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting [aionios]
In this verse Paul paralleled “aionios” with “immortality.” If “aionios” is only a finite period, God cannot be “immortal” and only exist for a finite period at the same time. Thus “aionios” by definition means “eternal.”
[18]Galatians 6:8
(8) For he that soweth to his flesh shall of the flesh reap corruption; [fthora] but he that soweth to the Spirit shall of the Spirit reap life everlasting. [aionios]
In this verse Paul juxtaposes “aionios” with “corruption.” “Fleshly” people reap “corruption” but spiritual people reap “life aionios,” i.e. “not corruption.” “Age(s), a finite period, is not opposite of “corruption.” Thus “aionios life” by definition here means “eternal/everlasting life.”
[19]Romans 2:7
(7) To those who by persistence in doing good seek glory, honor and immortality, [apftharsia] he will give eternal [aionios] life.
In this verse Paul parallels “aionios” with “immortality.” If “aionios” is only a finite period, believers do not seek for “a finite period,” and “immortality” at the same time. But they can seek for “eternal life” and “immortality” at the same time. Thus by definition “aionios life” here means “eternal life.”
[20]1 Timothy 1:17.
(17) Now unto the King eternal, [aion] immortal, [aphthartos] invisible, the only wise God, be honour and glory for ever [aion] and ever [aionios]. Amen.
In this verse Paul parallels “aion” with “immortal.” “Aion” cannot mean “age(s),” a finite period and immortal at the same time. Thus “aion” by definition here means “eternal.”
[21]Romans 5:21
(21) That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal [aionios] life by Jesus Christ our Lord.
In this verse Paul juxtaposes “aionios life” with death. “A finite period life” is not opposite death. “Aionios life” by definition here means ‘eternal life.”
[22]Ephesians 3:21
(21) to him be glory in the church and in Christ Jesus throughout all generations, for ever [tou aionios] and ever! [ton aionion] Amen.
In this verse Paul parallels “tou aionios ton aionion” with “throughout all generations.” "Age(s)" a finite period cannot refer to "all generations." By definition “tou aionios ton aionion” means forever and ever.
[23]Hebrews 7:24 but because Jesus lives forever [aion] he has an unchangeable [aparabatos] priesthood.
In this verse “aion” is parallel with “unchangeable.” If “aion” means “age(s),” Jesus cannot continue for only a “finite period” and simultaneously be “unchangeable.” Thus “aion” by definition here means “eternal.”
[24]1 Peter 1:23
(23) For you have been born again, not of perishable seed, but of imperishable, [aphthartos] through the living and enduring word of God. …
1 Peter 1:25
(25) but the word of the Lord endures forever.[aion] " And this is the word that was preached to you.
In verse 23 Peter parallels “word of God” with “imperishable.” The same writer, Peter, in the same writing 1 Peter, in verse 25 writes the word of God “endures eis ton aiona/unto eternity. ” The word of God is not a finite age long but imperishable. Thus by definition “aion” here means “eternity”
[25]1 Peter 5:10
(10) And the God of all grace, who called you to his eternal [aionion] glory in Christ, after you have suffered a little while, [oligon] will himself restore you and make you strong, firm and steadfast.
In this verse Peter contrasted “aionios” with “little while” Jesus does not give His followers a finite period of glory then they eventually die. Thus “aionios” here, by definition, means “eternal.”
[26]Revelation 14:11
(11) And the smoke of their torment ascendeth up for ever and ever:[eis aionas aionon] [lit: unto the eternity of eternities] and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
In this verse “aionas aionon torment” is paralleled with “no rest day or night.” If “unto the aionas, aionon” means “a finite period” at some time they would rest, “Aionas, aionon” by definition here means “forever and forever.”
= = = = = = =
Footnotes ου μη/ou mé
●The double negative [ου μη] signifies in nowise, by no means. Θεωρήσῃ[theōrésé], denoting steady, protracted vision, is purposely used, because the promise contemplates the entire course of the believer's life in Christ. It is not, shall not die forever, but shall live eternally.[Vincent word studies]
● ④οὐ marker of reinforced negation, in combination w. μή, οὐ μή has the effect of strengthening the negation (Kühner-G. II 221–23; Schwyzer II 317; Mlt. 187–92 [a thorough treatment of NT usage]; B-D-F §365; RLudwig: D. prophet. Wort 31 ’37, 272–79; JLee, NovT 27, ’85, 18–23; B-D-F §365.—Pla., Hdt. et al. [Kühner-G. loc. cit.]; SIG 1042, 16; POxy 119, 5, 14f; 903, 16; PGM 5, 279; 13, 321; LXX; TestAbr A 8 p. 85, 11 [Stone p. 46]; JosAs 20:3; GrBar 1:7; ApcEsdr 2:7; Just., D. 141, 2). οὐ μή is the most decisive way of negativing something in the future.

Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000)
A Greek-English lexicon of the New Testament and other early Christian Literature.(3rd Ed). Chicago: University of Chicago Press.
● The combinations with οὐ μή also be noticed as, ουδεν οὐ μή
(Lu. 10:19); οὐ μή se σε άνο ουδ ου σε εγκαταιπο (Heb. 13:5); ουκετι οὐ μή (Rev. 18:14). There is no denying the power of this accumulation of negatives. Cf. the English hymn "I'll never, no never, no never forsake."
Grammar Of The Greek New Testament In The Light Of Historical Research
By A. T. Robertson, M.A., D.D., Ll.D., Litt.D. p.1165.
 
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ozso

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I only have time to address this far for now. I think all of those could easily be in relation to Israel's impending doom within a generation of Jesus saying those things. It reminds of things the OT prophets said before Israel was wiped out by Babylon. I find when I read those passages from that perspective, I see them in a different light.


 
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RickReads

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My question is, can you prove that to me. I am after all highly impressionable.
 
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