Who Goes To Hell?

[Der Alte]

...
There are two main Greek words used. One of them means "decay" or "decomposing" (phthoran), and the other literally means "killed," or "destroyed to the point of cessation of existence" (apolesai). Furthermore, in the end death itself is thrown into the fiery lake and destroyed. If death isn't destroyed then death remains, so your dissent is going to have to explain all those scriptures about death's defeat while death remains alive.

I'm not going to go back and try to figure out which post your claimed answered anything I said. So I will just reply to this bit. This is wrong on more than one level.
Exactly where are these two Greek words?
Let us examine where "death" and "hell" are thrown into the lake fire.
....."Death" is the point in time end of life, it cannot be thrown anywhere. And since it is not alive it can't and hasn't died a first death. It can't die a second death.
.....Hell is either the grave or the place of punishment. Graves are empty holes in the ground and cannot be literally thrown anywhere. It can't and hasn't died a first death so it can't die a second death.
But there is a scriptural answer which does not involve mixing literal with figurative.

Revelation 20:14
14 And death and hell were cast into the lake of fire. This is the second death.
Revelation 6:8
8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death,
and with the beasts of the earth.​

Here are two sentient beings one is named "Death" and the other "hell" they can be thrown and can die.
.....Now for the word "apolesai" it is a form of the word "apollumi." Here is the definition from BDAG one of the, if not, the most highly accredited Greek lexicons.
ἀπόλλυμι/Apollumi occurs 86 times in the NT, of this 68 times, 79%, it cannot mean the destruction/annihilation which some argue supposedly occurs at the final judgment. Here is a list of those meanings.(1) ruin, (2) do not bring about his ruin, (3) put to death, the wicked tenants, (4) he will put the evildoers to a miserable death, (5) destroy the wisdom of the wise, (6) destroy the understanding, (7) lose, (8) lose the reward, (9) lose what we have worked for, (10) lose one’s life, (11) lose oneself, (12) The man who risks his life in battle has the best chance of saving it; the one who flees to save it is most likely to lose it’), (13) ruined, (14) die, the man dies, (15) As a cry of anguish, we are perishing!, (16) of disaster that the stormy sea brings to the seafarer, (17) die by the sword, (18) die of hunger, (19) be corrupted, (20) killed by the snakes, (21) those who are lost, (22) of things be lost, (23) pass away, (24) be ruined, (26) of bursting wineskins, (25) fading beauty, (26) transitory beauty of gold, (27) passing splendor, (28) Of earthly food, (29) spoiled honey, (30) Of falling hair, (31) a member or organ of the body, (32) remnants of food, (33) of wine that has lost its flavor, (34) of sheep gone astray, (35) Of a lost son [that returned].

ἀπόλλυμι for its conjug. s. B-D-F §101 (s.v. ὄλλυμι); W-S. §14, 18; Rob. 317; fut. ἀπολέσω Hs 8, 7, 5; Att. ἀπολῶ 1 Cor 1:19 (Is 29:14; ParJer 1:1, 8); 1 aor. ἀπώλεσα; 1 pf. ἀπολώλεκα. Mid.: fut. ἀπολοῦμαι Lk 13:3; 2 aor. ἀπωλόμην; the 2 pf. ἀπόλωλα functions as a pf. mid.; ptc. ἀπολωλώς (Hom.+).
① to cause or experience destructionⓐ act. ruin, destroy
α. of pers. (Sir 10:3) Mk 1:24; Lk 4:34. W. ref. to eternal destruction μὴ ἐκεῖνον ἀπόλλυε do not bring about his ruin ton 2, 8, 1) Js 4:12; Hs 9, 23, 4. Of Ro 14:15. Esp. kill, put to death (Gen 20:4; Esth 9:6 v.l.; 1 Macc 2:37; Jos., C. Ap. 1, 122; Mel., P. 84, 635 [Ch.] τὸν ἐχθρόν σου) Hs 9, 26, 7. παιδίον Mt 2:13; Jesus 12:14; 27:20; Mk 3:6; 11:18; Lk 19:47; B 12:5; the wicked tenants κακοὺς κακῶς ἀ. (s. κακός 1a) he will put the evildoers to a miserable death Mt 21:41. τοὺς γεωργούς Mk 12:9; Lk 20:16; τ. φονεῖς Mt 22:7; τ. μὴ πιστεύσαντας those who did not believe Jd 5; πάντας Lk 17:27, 29. W. σῶσαι (like Charito 2, 8,1) Js 4:12: H9, 3, 4. eternal death (Herm. Wr. 4, 7; Tat. 11:2 ἀπώλεσεν ἡμᾶς τὸ αὐτέξουσιον) ψυχὴν κ. σῶμα ἀ. ἐν γεέννῃ Mt 10:28; ψυχήν B 20:1; τ. ψυχάς Hs 9, 26, 3 (cp. Sir 20:22).
β. w. impers. obj. ἀ. τ. σοφίαν τ. σοφῶν destroy the wisdom of the wise 1 Cor 1:19 (Is 29:14). ἀ. τ. διάνοιαν destroy the understanding Hm 11:1 (cp. Just., D. 93, 1 τὰς φυσικὰς ἐννοίας).
γ. without obj. J 10:10.
ⓑ mid. perish, be ruined
α. of pers. perish, die (schol. on Nicander, Ther. 188 ἀπόλλυται ὁ ἀνήρ=the man dies υσθαι) 1 Cl 51:5; 55:6; B 5:4, 12; D 16:5; Hs 6, 2, 1f. As a cry of anguish ἀπολλύμεθα we are perishing! (Epict. 2, 19, 16 [in a storm-tossed vessel]; PPetr II, 4 [1], 4f νυνὶ δὲ ἀπολλύμεθα) Mt 8:25; Mk 4:38; Lk 8:24 (Arrian, Peripl. 3, 3 of disaster that the stormy sea brings to the seafarer). ἐν μαχαίρῃ ἀ. die by the sword Mt 26:52. λιμῷ of hunger (Ezk 34:29) Lk 15:17. τῇ ἀντιλογίᾳ τοῦ Κόρε Jd 11c (because of 11a and b it should perh. = be corrupted ; cp. Polyb. 32, 23, 6). ὑπό τινος (Hdt. 5. 126; Dio Chrys. 13 [7], 12) ὑπὸ τ. ὄφεων killed by the snakes 1 Cor 10:9; cp. vs. 10. Abs. of a people perish J 11:50. Of individuals (Lev 23:30) Ac 5:37; 2 Pt 3:9; 1 Cl 12:6; 39:5 (Job 4:20).—Esp. of eternal death (cp. Ps 9:6f; 36:20; 67:3; 72:27; 82:18; 91:10; Is 41:11) J 3:16; 17:12. ἀπολέσθαι εἰς τὸν αἰῶνα perish forever 10:28 (Bar 3:3 ἡμεῖς ἀπολλύμενοι τὸν αἰῶνα). ἀνόμως ἀ. Ro 2:12; μωρῶς ἀ. IEph 17:2 (cp. ἀσκόπως Just., D. 8, 4); ἐν καυχήσει because of boasting ITr 4:1; cp. IPol 5:2. Abs. 1 Cor 8:11; 15:18; 2 Cl 17:1.—οἱ ἀπολλύμενοι (opp. οἱ σῳζόμενοι, as in Plut., Mor. 469d) those who are lost 1 Cor 1:18; 2 Cor 2:15; 4:3; 2 Th 2:10; 2 Cl 1:4; 2:5. For this τὸ ἀπολωλός Lk 19:10 (Mt 18:10 v.l.—Ezk 34:4, 16). τὰ ἀπολλύμενα 2 Cl 2:7 (cp. SIG 417, 9 τὰ τε ἀπολωλότα ἐκ τ. ἱεροῦ ἀνέσωσαν). S. also 3b end.
β. of things be lost, pass away, be ruined (Jos., Bell. 2, 650 of Jerusalem; Tat. 17, 2 πάθος … ἀπολλύμενον) of bursting wineskins Mt 9:17; Mk 2:22; Lk 5:37; fading beauty Js 1:11; transitory beauty of gold
1 Pt 1:7. AcPl Ha 2, 24; [χρυσὸς]| γὰρ ἀπόλλυται 9:8f; passing splendor Rv 18:14 (w. ἀπό as Jer 10:11; Da 7:17). Of earthly food J 6:27; spoiled honey Hm 5, 1, 5; σαρκὸς ἀπολλυμένης AcPlCor 2:15. Of the heavens which, like the earth, will pass away Hb 1:11 (Ps 101:27). Of the end of the world Hv 4, 3, 3, Of the way of the godless, which is lost in darkness B 11:7 (Ps 1:6). μὴ … τὸ μνημόσυνον [ὑμῶν]| ἀπόλιτε (read ἀπόληται) AcPl Ha 1, 22f.
② to fail to obtain what one expects or anticipates, lose out on, lose (X., Pla.+; PPetr III, 51, 5; POxy 743, 23; PFay 111, 3ff; Sir 6:3; 9:6; 27:16 al.; Tob 7:6 BA; 4 Macc 2:14; Tat. 8, τὸν ἐρώμενον; 15, 1) τ. μισθόν lose the reward Mt 10:42; Mk 9:41; Hs 5, 6, 7. δραχμήν (Dio Chrys. 70 [20], 25) Lk 15:8f; ἀ. ἃ ἠργασάμεθα lose what we have worked for 2J 8. διαθήκην B 4:7, 8. τὴν ζωὴν τ. ἀνθρώπων Hm 2:1; cp. Hs 8, 6, 6; 8, 7, 5; 8, 8, 2f and 5. τὴν ἐλπίδα m 5, 1, 7.
③ to lose someth. that one already has or be separated from a normal connection, lose, be lost
ⓐ act. w. colloq. flavor ἵνα πᾶν ὃ δέδωκέν μοι μή ἀπολέσω ἐξ αὐτοῦ that I should lose nothing of all that he has given me J 6:39 (B-D-F §466, 3 on Semitic assoc.; Rob. 437; 753).—ἀ. τὴν ψυχήν (cp. Sir 20:22) lose one’s life Mt 10:39; 16:25; Mk 8:35; Lk 9:24; 17:33; cp. J 12:25. For this ἀ. ἑαυτόν lose oneself Lk 9:25 (similar in form is Tyrtaeus [VII b.c.], Fgm. 8 Diehl2 lines 11–14: ‘One who risks his life in battle has the best chance of saving it; one who flees to save it is most likely to lose it’).
ⓑ mid. (Antiphon: Diels, Vorsokrat. 87, Fgm. 54 ἀπολόμενον ἀργύριον; X., Symp. 1, 5; 1 Km 9:3; Tat. 9, 2) ISm 10:1. Of falling hair Lk 21:18; Ac 27:34; a member or organ of the body Mt 5:29f; remnants of food J 6:12. Of wine that has lost its flavor Hm 12, 5, 3.— Of sheep gone astray Mt 10:6; 15:24; Lk 15:4, 6; B 5:12 (cp. Jer 27:6; Ezk 34:4; Ps 118:176). Of a lost son Lk 15:24 (Artem. 4, 33 ἡ γυνὴ … τ. υἱὸν ἀπώλεσε καὶ … εὗρεν αὐτόν); of humanity in general ἀπολλύμενος ἐζητήθη ἵνα ζωοποιηθῇ διὰ τῆς υἱοθεσίας when lost, humanity was sought, so that it might regain life through acceptance into sonship AcPlCor 2:8 (cp. 1bα.—JSchniewind, D. Gleichn. vom verl. Sohn ’40). ἀ. θεῷ be lost to God Hs 8, 6, 4 (cod. A for ἀπέθανον).—B. 758. DELG s.v. ὄλλυμι. M-M. TW.[1]
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[1] Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000).
Link to earlier edition. http://lareopage.free.fr/a&g/main.htm (3rd ed., pp. 115–116). Chicago: University of Chicago Press.​

 

[ViaCrucis]

Was not St Isaac a universalist?

St Isaac the Syrian on Universal Salvation

If endless conscious torments were true, is God a monster?

Some have argued that Isaac may have been, but I don't think that's necessarily true. The fact of the matter is that the Eastern Fathers, somewhat generally, seem more sympathetic to the idea of an ultimate universal restoration; it's probably more accurate to say that the views of the fathers, both East and West, have been varied, multifaceted, and sometimes complex. And that a straight dichotomy between universalism and perpetualism is probably a false dichotomy to force upon the fathers on the whole (though some clearly fall more into one camp or the other).

It's simply demonstrative that the Church's historical relationship with the topic of hell has never been monolithic. There has never been a definitive view of hell in the history of Christianity.

-CryptoLutheran

 

[Blade]

Music.. duh not all music is evil...yet Christ told them "you being evil know how to give good gifts to your children..how much more your heavenly Father give the holy spirit to them that ask"

Be it music or books or the like.. there is no life in it. We like it.. We don't see evil or satan being chanted in it lol. Its ALL about HIM or its nothing right? Think..who would want to do think say anything with out our Father in it some how? Him getting the glory? On earth as it IS in heaven. And EVERYTHING made is praising Him. Everything there is alive.. has life. All wants to praise and give Him the glory. Christ here.. it was all about the? Father.

So.. no will not send anyone to (forgive me Father) hell. Can open doors to different things. Only way anyone is lost for ever is they do not believe in Jesus Christ.. who He said He was. Why He came.

 

[Hieronymus]

From what I can tell in scripture, those going to whatever eternal damnation means are those who choose with open eyes a universe without the presence of a sovereign God.

the 2nd death is death, in the lake of fire the unsaved burn up, never to become alive again.
The opposite of life is death.

 

[Der Alte]

the 2nd death is death, in the lake of fire the unsaved burn up, never to become alive again.
The opposite of life is death.

The lake of fire passages, in context.

Revelation 2:11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.
Revelation 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
Revelation 19:20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.​

And 1000 years later, the beast and the false prophet, who is a person, are still in the lake of fire.

Revelation 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and they] shall be tormented [plural verb] day and night for ever and ever.
Revelation 20:14 And death and hell were cast into the lake of fire. This is the second death.
Revelation 20:15 And whosoever was not found written in the book of life was cast into the lake of fire.
Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.​

The lake of fire [LOF] is called “the second death” twice in Rev. vss. 20:14 and 21:8. While this is true, Rev. never says that anyone is thrown into the LOF then they die. The terms the “lake of fire” and “ the second death” are interchangeable, “the lake of fire” is “the second death” and the “second death” is “the lake of fire,” thus we can see that it is not synonymous with death or destruction.
…..We also see that being thrown into the LOF is not synonymous with death from Rev 19:20, where the beast and the false prophet, who is a person, are thrown into the LOF and 1000 years later in 20:10 the devil, is thrown into the LOF. Three living beings, are thrown into the LOF but they do not die, they are tormented day and night for ever and ever. There is not one verse in Revelation which says anyone or anything is thrown into the LOF then they/it dies.
…..Rev 20:14 says death and hell were cast into the lake of fire. Death is the point in time end of life, it has no physical presence and cannot be literally thrown anywhere. Since neither death nor hell could or have died a first death they can’t die a second death. But there is a scriptural answer which does not involve mixing literal and figurative in one sentence, there is a death and hell which can be thrown into the LOF.

Revelation 6:8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.​

My name for these two beings are the angel of death and the demon of hell. Others can call them whatever they want to. They are thrown into the LOF and their power to kill ended.
….More verses which show that the LoF is not synonymous with death or destruction. Rev 21:4 says “there shall be no more death” in vs. 5 Jesus said “Behold I make all things new.” “No more death””all things new” but 3 verses later Rev 21:8 says eight groups of people “shall have their part in the lake which burns with fire and brimstone: which is the second death.” If there is no more death after vs. 4 then those thrown into the lake of fire in vs. 8 do not die.

Revelation 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
Revelation 21:5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.​

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[ClementofA]

The lake of fire passages, in context.

Revelation 2:11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.
Revelation 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
Revelation 19:20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.​

And 1000 years later, the beast and the false prophet, who is a person, are still in the lake of fire.

Revelation 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and they] shall be tormented [plural verb] day and night for ever and ever.
Revelation 20:14 And death and hell were cast into the lake of fire. This is the second death.
Revelation 20:15 And whosoever was not found written in the book of life was cast into the lake of fire.
Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.​

The lake of fire [LOF] is called “the second death” twice in Rev. vss. 20:14 and 21:8. While this is true, Rev. never says that anyone is thrown into the LOF then they die. The terms the “lake of fire” and “ the second death” are interchangeable, “the lake of fire” is “the second death” and the “second death” is “the lake of fire,” thus we can see that it is not synonymous with death or destruction.
…..We also see that being thrown into the LOF is not synonymous with death from Rev 19:20, where the beast and the false prophet, who is a person, are thrown into the LOF and 1000 years later in 20:10 the devil, is thrown into the LOF. Three living beings, are thrown into the LOF but they do not die, they are tormented day and night for ever and ever. There is not one verse in Revelation which says anyone or anything is thrown into the LOF then they/it dies.
…..Rev 20:14 says death and hell were cast into the lake of fire. Death is the point in time end of life, it has no physical presence and cannot be literally thrown anywhere. Since neither death nor hell could or have died a first death they can’t die a second death. But there is a scriptural answer which does not involve mixing literal and figurative in one sentence, there is a death and hell which can be thrown into the LOF.

Revelation 6:8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.​

My name for these two beings are the angel of death and the demon of hell. Others can call them whatever they want to. They are thrown into the LOF and their power to kill ended.
….More verses which show that the LoF is not synonymous with death or destruction. Rev 21:4 says “there shall be no more death” in vs. 5 Jesus said “Behold I make all things new.” “No more death””all things new” but 3 verses later Rev 21:8 says eight groups of people “shall have their part in the lake which burns with fire and brimstone: which is the second death.” If there is no more death after vs. 4 then those thrown into the lake of fire in vs. 8 do not die.

Revelation 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
Revelation 21:5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.​

.

That has all been addressed before:

Search Results for Query: Revelation | Christian Forums

For example:

Why are so many Christians against annihilation in hell when scripture supports it?

See also Oldmantook's post:

Okay apparently you don't know Greek so I'll help you out.
Let's get some things straight first.
The new heaven and new earth appear (Rev 21:1) and the new Jerusalem comes down from heaven (Rev 21:2). The saints live in the New Jerusalem and obviously they have no need to wash their robes as they have already washed their robes and made them white in the blood of the Lamb (Rev 7:14).
With that understanding we come to Rev 22:14 which states:
Blessed are those washing their robes, that their right will be to the tree of life, and they shall enter into the city by the gates. (BLB)

We know that this verse cannot be referring to the saints living in the New Jerusalem because they have already washed their robes. The word for "wash" in v.14 is plynontes, which is a present tense participle accurately parsed as "washing." So the germane question is: Since the saved saints in the city have already washed their robes, who are the persons still washing their robes? There is only one group of people other than the saints and that is the group of people who live outside the city in the lake of fire as described in the very next verse.
Outside are the dogs, and the sorcerers, and the sexually immoral, and the murderers, and the idolaters, and everyone loving and practicing falsehood. Rev 22:15 (BLB)

Thus v.14 refers to v.15 as they are the only ones yet to finish washing their robes as those in the city have already washed their robes. The sinners in the lake of fire are the only ones washing/plynontes their robes. V.14 states they are "blessed" for washing their robes. V.14 states their right "will be" to the tree of life. "Will be" is translated from the Greek word "estai" which is a future, indicative verb. This verb in the future tense and indicative mood indicates that those in the lake of fire will have the right to the tree of life as the indicative mood conveys a statement of fact and the future tense conveys that this action/right will occur in the future. Furthermore, the Greek word eiselthōsin translated as "shall enter" is a aorist, subjunctive verb. When the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action. Thus as a result of the action of washing their robes, the sinners in the lake of fire will DEFINITELY experience the outcome of shall enter the city by its gates.

Thus your claim that no one gets a second chance in the lake of fire is false as this passage evidences otherwise. Those dogs, sorcerers, sexually immoral, etc. have to go through the lake of fire and wash their robes in order to have the right to the tree of life and enter the city gates.

 

[JacksBratt]

Can listening to certain music take you to Hell? Can you be a believer in Christ, and still go to Hell? Title says all that needs to be said, ciao.

boxman144

Nothing "takes you to hell"... "sends you to hell in a hand basket"... Your not going to do "one" thing, no matter how horrendous, that "damns you to hell".

Look, everyone is going to hell from the get go.. Nobody is righteous.. nobody is sinless... not even the littel old lady down the road that feeds the squirrels and pigeons and gives your kids cookies and such.. yep.. not worthy of heaven.

So, from Hitler to Mr. Rogers.. from Bundy to Oprah (eeeeesh)... from Walter Cronkite to Mel Gibson... .you name it... nobody is worthy of heaven and all have done enough to tarnish themselves to be blemished and unable to enter heaven.

So... now that we are all doomed... What next.

Well, Christ paid the price for you.. yep.. you...

All you have to do is admit that you are tarnished and the you cannot do anything in your power about it.. you're not proud of it and want to change.. You accept the gift of salvation from Christ, You accept that He is your savior, was sinless and paid the price... Voila... you have believed, accepted and repented...

Now, keep following His example and shine the light of Him in you.. You are a new creature.. All that sin or even if you were only guilty of a bit of sin.. no matter what.. all of that is covered up and hidden.. you are seen white as snow... you have taken on the righteousness of Christ and can now enter heaven.


Anyone that denies Him or His work... well, they cannot ever do enough, on their own and they will forever be seen as the unrighteous person they are... So, they cannot enter heaven.

 

[Basil the Great]

Christian tradition has usually taught that committing grave sins can potentially lead a Christian to go to Hell. While there is pretty much universal agreement on what certain sins are grave, like murder and adultery, there is disagreement on others such as the use of artificial birth control, missing church on a given Sunday, etc.

 

[JacksBratt]

Christian tradition has usually taught that committing grave sins can potentially lead a Christian to go to Hell. While there is pretty much universal agreement on what certain sins are grave, like murder and adultery, there is disagreement on others such as the use of artificial birth control, missing church on a given Sunday, etc.

No Christian goes to hell. Christs work is sufficient to cleans all unrighteousness..

Man cannot accept that. Man always needs it's pound of flesh.. Man cannot wrap their head around the fact that Christ thinks differently than we do..

 

[ClementofA]

Revelation 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and they] shall be tormented [plural verb] day and night for ever and ever.

More accurate, literal & honest translations say:

and the Devil, who is leading them astray, was cast into the lake of fire and brimstone, where are the beast and the false prophet, and they shall be tormented day and night-to the ages of the ages. (Rev.20:10, YLT)

And the Adversary who is deceiving them was cast into the lake of fire and sulphur where the wild beast and where the false prophet are also. And they shall be tormented day and night for the eons of the eons. (Rev.20:10, Concordant Literal New Testament, 1983)

...and the Adversary that had been deceiving them was cast into the lake of fire and brimstone, where [were] both the wild-beast and the false-prophet; and they shall be tormented
day and night unto the ages of ages. (Rev.20:10, Rotherham Emphasized Bible, 1959

American Standard Version footnote: *Gr. unto the ages of the ages.
Revised Version, 1881 footnote: *Gr. unto the ages of the ages.

Does ages of the ages have an end? Christ's reign is "to the ages of the ages":

And the seventh messenger did sound, and there came great voices in the heaven, saying, 'The kingdoms of the world did become those of our Lord and of His Christ, and he shall reign to the ages of the ages!' (Rev.11:15, YLT)

But His reign is "until" He gives up the Kingdom to the Father:

24 Then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power. 25 For He must reign until He has put all His enemies under His feet. (1 Corinthians 15)

So Christ's reign "to the ages of the ages" is not "forever and ever". Therefore the phrase "to the ages of the ages" can be understood of a limited time period that comes to an end. So those in the lake of fire are not punished there "for ever and ever" (Rev.20:10).

Also, "forever and ever" is nonsense. No time can be added to "forever".

When Christ's reign ends (1 Cor.15 above), this will lead to God being "All in all" (v.28). IOW everyone will be saved, as all will be "in Christ" (v.22).

12 points re forever and ever being finite:
For the Lord will NOT cast off FOR EVER:

 

[Der Alte]

More accurate, literal & honest translations say:
and the Devil, who is leading them astray, was cast into the lake of fire and brimstone, where are the beast and the false prophet, and they shall be tormented day and night-to the ages of the ages. (Rev.20:10, YLT)
And the Adversary who is deceiving them was cast into the lake of fire and sulphur where the wild beast and where the false prophet are also. And they shall be tormented day and night for the eons of the eons. (Rev.20:10, Concordant Literal New Testament, 1983)
...and the Adversary that had been deceiving them was cast into the lake of fire and brimstone, where [were] both the wild-beast and the false-prophet; and they shall be tormented
day and night unto the ages of ages. (Rev.20:10, Rotherham Emphasized Bible, 1959
American Standard Version footnote: *Gr. unto the ages of the ages.
Revised Version, 1881 footnote: *Gr. unto the ages of the ages.
Does ages of the ages have an end? Christ's reign is "to the ages of the ages":
And the seventh messenger did sound, and there came great voices in the heaven, saying, 'The kingdoms of the world did become those of our Lord and of His Christ, and he shall reign to the ages of the ages!' (Rev.11:15, YLT)
But His reign is "until" He gives up the Kingdom to the Father:
24 Then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power. 25 For He must reign until He has put all His enemies under His feet. (1 Corinthians 15)
So Christ's reign "to the ages of the ages" is not "forever and ever". Therefore the phrase "to the ages of the ages" can be understood of a limited time period that comes to an end. So those in the lake of fire are not punished there "for ever and ever" (Rev.20:10).
Also, "forever and ever" is nonsense. No time can be added to "forever".
When Christ's reign ends (1 Cor.15 above), this will lead to God being "All in all" (v.28). IOW everyone will be saved, as all will be "in Christ" (v.22).
12 points re forever and ever being finite:

First, what makes a translation literal? Wait, don't tell me that is a version that supports UR teaching.
If one were to actually study Jewish and Greek history one might learn that Hebrew had no superlatives so to emphasize a word, the word was doubled. The name of this figure of speech is "Epezeuxis."
An early example of this is Gen 2:17 where God told Adam "In the day that you eat of the fruit you will surely die. In Hebrew that is "Muth t'muth." "dying you will die."
Greek is now and has always been the language of the Eastern Greek Orthodox church. Who, better than the native Greek speaking EOB translators, knows the correct meaning of Greek words, e.g. “aionios” and “kolasis?”
Note, in the EOB, Paul uses “αιωνιως/aionios,” in 1 Tim 1:17 synonymous with “αιδιος/aidios” in Rom 1:20, see below.

The Eastern/Greek Orthodox Bible EOB—New Testament 96
Matthew 25:46 Then he will answer them saying ‘Amen. I tell you: as much as you did not do it to one of the least of these, you did not do it to me.' “These [[ones on the left]] will go away into eternal punishment.[κολασιν αιονιον/kolasin aiōnion] but the righteous into eternal life.
= = = = = = =
Romans 1:20 For since the creation of the world, his invisible things are clearly seen. They perceived through created things, even his everlasting [τε αιδιος/te aidios] power and divinity.
= = = = = = =
1 Timothy 1:17 Now, to the eternal [των αιωνων/tōn aiōnōn] King. immortal. invisible, to God who alone is wise, be honor and glory unto ages of ages. Amen.
https://azbyka.ru/otechnik/books/or...tament-(The-Eastern-Greek-Orthodox-Bible).pdf​

The Eastern/Greek Orthodox Bible EOB—New Testament 96 can be D/L at the link above. If anyone chooses to consult the EOB version I suggest they read the preface which summarizes the extensive Greek scholarship supporting this translation.
In 1 Tim 1:17 Paul not only uses "aionios" synonymous with "aidios," in Rom 1:20, but also defines it by pairing it with "immortal" in the same verse.

 

[ClementofA]

First, what makes a translation literal? Wait, don't tell me that is a version that supports UR teaching.
If one were to actually study Jewish and Greek history one might learn that Hebrew had no superlatives so to emphasize a word, the word was doubled. The name of this figure of speech is "Epezeuxis."
An early example of this is Gen 2:17 where God told Adam "In the day that you eat of the fruit you will surely die. In Hebrew that is "Muth t'muth." "dying you will die."
Greek is now and has always been the language of the Eastern Greek Orthodox church. Who, better than the native Greek speaking EOB translators, knows the correct meaning of Greek words, e.g. “aionios” and “kolasis?”
Note, in the EOB, Paul uses “αιωνιως/aionios,” in 1 Tim 1:17 synonymous with “αιδιος/aidios” in Rom 1:20, see below.

The Eastern/Greek Orthodox Bible EOB—New Testament 96
Matthew 25:46 Then he will answer them saying ‘Amen. I tell you: as much as you did not do it to one of the least of these, you did not do it to me.' “These [[ones on the left]] will go away into eternal punishment.[κολασιν αιονιον/kolasin aiōnion] but the righteous into eternal life.
= = = = = = =
Romans 1:20 For since the creation of the world, his invisible things are clearly seen. They perceived through created things, even his everlasting [τε αιδιος/te aidios] power and divinity.
= = = = = = =
1 Timothy 1:17 Now, to the eternal [των αιωνων/tōn aiōnōn] King. immortal. invisible, to God who alone is wise, be honor and glory unto ages of ages. Amen.
https://azbyka.ru/otechnik/books/or...tament-(The-Eastern-Greek-Orthodox-Bible).pdf​

The Eastern/Greek Orthodox Bible EOB—New Testament 96 can be D/L at the link above. If anyone chooses to consult the EOB version I suggest they read the preface which summarizes the extensive Greek scholarship supporting this translation.

That is just a discombobulated compilation of unrelated info with deceptive misleading translations of Mt.25:46 & Rom.1:20. Is there a point to it all? Perhaps this rather unrelated remark at the end:

In 1 Tim 1:17 Paul not only uses "aionios" synonymous with "aidios," in Rom 1:20, but also defines it by pairing it with "immortal" in the same verse.

In 1 Tim.1:17 the word aidios does not appear & Paul says nothing in 1 Tim.1:17 about Rom.1:20, except in an imaginary fantasy universe.

As for the word "immortal" occuring in the same verse with aionios, so what? That doesn't prove aionios is of the same duration as immortality. In fact, if anything, quite the opposite, since that would be redundant info which was useless to add. If aionios meant eternal there, then to say He is eternal would mean of course that He can't die so has immortality, so to state He has immortality right after that would be a waste of space.

 

[ClementofA]

An early example of this is Gen 2:17 where God told Adam "In the day that you eat of the fruit you will surely die. In Hebrew that is "Muth t'muth." "dying you will die."
Greek is now and has always been the language of the Eastern Greek Orthodox church. Who, better than the native Greek speaking EOB translators, knows the correct meaning of Greek words, e.g. “aionios” and “kolasis?”
Note, in the EOB, Paul uses “αιωνιως/aionios,” in 1 Tim 1:17 synonymous with “αιδιος/aidios” in Rom 1:20, see below.

The Eastern/Greek Orthodox Bible EOB—New Testament 96
Matthew 25:46 Then he will answer them saying ‘Amen. I tell you: as much as you did not do it to one of the least of these, you did not do it to me.' “These [[ones on the left]] will go away into eternal punishment.[κολασιν αιονιον/kolasin aiōnion] but the righteous into eternal life.
= = = = = = =
​

There are two main universalist interpretations of Mt.25:46:

(1) The aionion life & the aionion punishment refer to contrasting eonian destinies pertaining to a finite eonian period to come, e.g. the millennial eon. The verse has nothing to do, & says nothing about, final destiny. Regarding the endless life of the righteous in Christ, other passages address that topic, such as those that speak of immortality, incorruption & being unable to die.

(2) Another universalist option in interpretating Mt.25:46 is that aionion life refers to a perpetual life that lasts as long as God Almighty wills it to last, so it is endless. OTOH, aionion punishment refers to a perpetual punishment that also lasts as long as Love Omnipotent wills it to last, which is until it has served its useful purpose in bringing the offender to the salvation in their Savior, Who died & shed His blood for their sins. While life is an end in itself, punishment is a means to an end.

Furthermore, since aionion is an adjective, it "must therefore function like an adjective, and it is the very nature of an adjective for its meaning to vary, sometimes greatly, depending upon which noun it qualifies." A tall chair is not the same height as a tall mountain. Likewise, the aionion punishment is not of the same duration as the aionion life.

That was a brief explanation of the main two different universalist interpretations of Mt.25:46. Following are more elaborate remarks in support of these two perspectives:

Augustine's ignorance & error re Matthew 25:46

Is aionion necessarily coequal in duration with aionion (in Mt.25:46)?

 

[ClementofA]

Let us look at this verse again:

"And these shall go away into eternal (aiōnios) punishment: but the righteous into life eternal (aiōnios)" (Mt.25:26).​

Since the structure of this verse is best described as being a "parallelism" then the Greek word aiōnios must carry with it the same meaning in both instances where it is used.

Then, by the same reasoning, the "parallel" in Rom.5:19 proves Scriptural universalism to be true:

Rom 5:18 Consequently, then, as it was through one offense for ALL MANKIND for condemnation, thus also it is through one just act for ALL MANKIND for life's justifying."

Rom 5:19 For even as, through the disobedience of the one man, THE MANY were constituted sinners, thus also, through the obedience of the One, THE MANY shall be constituted just."

1 Cor.15:22 AS in Adam ALL die SO ALSO in Christ shall ALL be made alive.

1 Cor.15:28 And when ALL shall be subdued unto him, then shall the Son also himself be subject unto him that put ALL under him, that God may be all in ALL.

Col.1:16 For by Him ***ALL*** was created that are in HEAVEN and that are on EARTH, visible and invisible, whether thrones or dominions or principalities or powers. All was created through Him and for Him.
20 and by Him to reconcile ***ALL*** to Himself, by Him, whether on EARTH or in HEAVEN, having made peace through the blood of His cross.

And your translation of Mt.25:46 contradicts this translation of Lamentations 3:

Lam.3:31 For the Lord will NOT cast off FOR EVER:
32 For if He causes grief, Then He will have compassion According to His abundant lovingkindness. 33 For He does not afflict willingly Or grieve the SONS OF MEN.

While these translations (& others) of Mt.25:46 are in harmony with all the verses above i have posted:

The New Testament: A Translation, by Eastern Orthodox scholar David Bentley Hart, 2017, Yale Press):
"And these shall go to the chastening of that Age, but the just to the life of that Age."

Youngs Literal Translation of the Holy Bible, 1898:
"And these shall go away to punishment age-during, but the righteous to life age-during."

Emphatic Diaglott, 1942 edition
"And these shall go forth to the aionian 1 cutting-off; but the RIGHTEOUS to aionian Life."

Concordant Literal New Testament, 1983
And these shall be coming away into chastening eonian, yet the just into life eonian."

Rotherham Emphasized Bible, 1959
"And these shall go away into age-abiding correction, But the righteous into age-abiding life."

 

[section9+1]

Listening to certain music can just make you think you're in hell.

 

[Saint Steven]

No one is going to hell. The church is the source of this evil doctrine, not scripture.

Thanks, Marty.
I was just about to post something to that effect. Spot on. (winner)

 

[Saint Steven]

No, listening to music won't send you to hell.

The only thing that can send you to hell is you personally wanting to go to hell.

-CryptoLutheran

No one WANTS to go to hell. (assuming there is one)
That is a doctrine from the STATE church, intended to blame the victim for what the STATE church claims God has planned for his own creation. Thus inferring that God has failed to save his own creation due to poor planning.

Someone might claim they would prefer to go to hell, rather than associate with church folks. (can't say I blame them) But it is said for shock value rather than a will to actually consign themselves to eternal conscious torment with no hope of escape. The same people do everything they can to acquire comfort in this world. That's what they REALLY want. IMHO

 

[Saint Steven]

What sends people to hell is not believing in Jesus as your Lord and saviour.

It sounds like you are blaming the victim. Who created hell?

 

[Saint Steven]

Oh, sorry HARK!, I don't what happened there. I've noticed some weird behaviour with posts, sometimes.

The post numbers (#36 and #38) indicate a hidden post in between. (#37)

 

[Saint Steven]

It does not matter what music you hear as it is not music that saves or dams you but rather the grace of God.

The grace of God damns you?
Hard to imagine anything less "gracious".