IS THE SOUL OF THE WICKED IMMORTAL?
Some Theologians have stated that some Church fathers have questioned whether the souls of the wicked are immortal. F.W. Farrar informs us on page 236 of his book, "Mercy and Judgement," that Justin Martyr, said, "Such as are worthy to see God die no more, but others shall undergo punishment as long as it shall please Him that they shall exist and be punished. I must confess - that these words still seem to me to imply an opinion on the part of St. Justin that at the end of a certain time, defined by the will of God, the punishment of souls shall cease either by the cessation of their existence or the removal of their punishment." End of quote.

On page 239and 240, Farrar suggests that there may be a difference between eternal "aionios," and endless, "ateleutetos," he writes:- "Now St. Irenaeus {of course} uses the phrase 'eternal punishment,' or 'eternal fire,' as all use those phrases who accept the Bible; and in one passage he says that 'the good things of God, being eternal and endless, the privation of them also is eternal and endless.' Certainly this passage shows his opinion that the 'pain of loss' {as we all believe} may be eternal and endless; though if 'eternal' {aionios} meant endless {ateleutetos}, then the latter word is pure tautology. That phrase inclines me to believe that St. Irenaeus adopted the high Johannine sense of the word "aionios," taken alone, though he added to it the connotation of endlessness."

On page 241 and 242 Farrar states, "Irenaeus meant {as he expressly says} that immortality is not an inherent quality of souls, but the gift of God; and he therefore clearly held that He who gives could also take it away." End of quotes.

In these quotes Farrar suggests that that God may simply withdraw His gift of immortality, and the soul may cease to exist. Many have had difficulty in accepting this theology, but it is certainly to be preferred to the dark and cruel viewpoint of Augustine, which put all unbaptised infants, and all the heathen who had not heard the Gospel, into Hell for ever. The fact that thoughtful Church leaders have said that God may withdraw His gift of immortality of soul, means that we should not dismiss them, or their theology, without considering it.. This theology has obviously been put forward in order to defend the character of God, and we can admire the desire to do this.

The Scriptures reveal that there is no annihilation of the soul at death, or even when people are put in the lake of fire, for we read that the false prophet and the Antichrist will still be in the lake of fire 1,000 years after they are put in there. Rev.19v3,20. 20v10 21v8. However, it is certainly not unreasonable, and many think not unscriptural, for theologians like Farrar to ask to ask the question, "Will God, at some time in the future, refuse to sustain the existence of evil people and wicked angels?" This is not quite the same as direct annihilation, even if the result is the same. Will God will sustain for ever evil and destructive beings, whose reason and personality are being destroyed by the gnawing worm of evil within them? Mt.9v44,46,48. Our concluding thoughts in this study may shed some light on this subject.

CAN THE SOUL BE DESTROYED AS WELL AS THE BODY?
Some have said that because we are made in the image of God our souls must be immortal, but this cannot be correct for our bodies die, and these are made in God's image too. Most expositors, from the Reformation onwards, have said that immortality is a continual gift of God, and that God chooses to sustain for ever the existence of all beings, not only the righteous, but also the lost. Does God allow the souls of the wicked to cease to exist? What do the Scriptures say on this subject?

In Mt.10v28., Jesus speaks of destruction of soul as well as the body in Hell.
Jesus said in Matt.10v28., "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy ("apollumi") both soul and body in hell." Does this mean that the soul can be annihilated in Hell as well as the body? We know that the lake of fire destroys the bodies of both wicked men and evil angels. Vine states that "apollumi" and "apoleia," which are translated "destroy, destruction, perdition, perish, lose, waste, lost," do not mean that the thing or the person is disintegrated into nothingness, but that it is rendered useless and is of no more value for its original design or purpose. This is true. Vine also writes that the idea is not extinction, but ruin; loss, not of being, but of well-being, and that this is made clear from its use. This is also true, but is it the whole truth? Is extinction and annihilation totally excluded? Or is Vine influenced by his desire to protect his traditional viewpoint of eternal punishment? Can death of the body mean destruction, but destruction of the soul only mean ruin? Let us examine the evidence.

The verb "apollumi," 622, is a strengthened form of "ollumi," "to destroy," it signifies "to destroy fully;" in the middle voice, "to perish." "Apollumi," is used to describe a withered skin, Mt.9v17.; the marring and bursting of wine skins, Lk.5v37.; a lost sheep, Lk.15v4,6.; a lost son. Lk.15v24.; perishing food, Jn.6v27.; and even gold that loses its purity. 1Pet.1v7. It seems in 2Cor.4v9., that Paul uses "apollumi," to speak of destruction of faith and confidence, and emotional devastation and ruin, he writes, "Persecuted, but not forsaken; cast down, but not destroyed." "Apollumi," is used of persons whose souls are defiled, injurious, and destructive, because of their love of evil, and who are lost and will perish because of that. Mt.7v13. 10v28. Lk.13v3,5. 10v28. 17v12. Jn.3v16. Rom.2v12. 2Cor.2v15,16. 4v3. 2Thes.2v3,10. James.4v12. 2Pet.3v9. etc. The most striking Scripture is Mt.10v28., where Jesus said, "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy ("apollumi") both soul and body in hell."

"Apollumi," is used to describe physical death, we read of the execution of the Israelites by Divine judgement, when they went into evil. 1Cor.10v10. Jude.v5,11. "Apollumi," is used to describe the plans of Herod and Israel's leaders to kill Jesus, Mt.2v13. Mk.3v5. Lk.19v47.; and the people's decision to choose Barabbas and destroy Jesus. Mt.27v20.; and their destruction by God on judgement day. Lk.20v16. In Lk.15v17., it is used to describe the prodigal's fear of death by starving. It is used in Lk.9v25., to show the folly gaining the world and losing our souls. In Lk.13v3,5., Jesus warns that unless we repent we shall perish. The demons feared that Jesus had come to destroy them, Lk.4v34.; and the disciples feared that they would die by drowning in the storm in Mt.8v25. and Lk.8v24..

The noun "apoleia," 684, is translated in the K.J.V. as "perish" in Acts.8v20.; as "damnable" in 2Pet.2v1.; as "damnation in 2Pet.2v3.; as "destruction" in Mt.7v13. Rom.9v22. Phil.3v19. 2Pet.2v1. and 2Pet.3v16.; as "waste" in Mt.26v8. and Mk.14v4.; as "perdition" 8 times in, Jn.17v12. Phil.1v28. 2Thes.2v3. 1Tim.6v9. Herb.10v39. 2Pet.3v7. Rev.17v8. and 17v11.

"Apoleia," means ruin, loss, or destruction. It is used of the waste of ointment in Mt.26v8. and Mk.14v4.; of money and Simon perishing in Acts.8v20.; and the ruin and destruction of a person's soul in Mt.7v13. Jn.17v12.. In Jn.17v12. and 2Thes.2v3., Judas and Antichrist are described as "the son of perdition," and Rev.17v8,11., states that Antichrist will go on to destruction. In Rom.9v22., it describes Pharaoh and the like as "vessels of wrath fitted for destruction," the middle voice indicates that these "vessels of wrath" fitted themselves for "destruction." In Phil.1v28., the foes of Christians have their destruction proved to them by the way that Christians face them. In Phil.3v19., Paul warns that some professing Christians are enemies of the cross of Christ, and their end is destruction. In Heb.10v39., we read, "But we are not of those who draw back to perdition, but of those who believe to the saving of the soul." In 2Pet.2v1,3., Peter warns of the destructive heresies and destruction of false teachers, and in 2Pet.3v7., of the destruction of ungodly men on the day of judgement. In 2Pet.3v16., Peter warns that ignorant unstable people can wrest Paul's writings and the Scriptures to their own destruction.

All these Scriptures show that "apollumi" and "apoleia," can be applied to various situations and events, and vary in their emphasis and meaning. However, the use of "apollumi" and "apoleia" certainly does not exclude the destruction of a person's soul. We ask again, Can "apollumi" and "apoleia" be used to state that death of the body mean destruction, but destruction of the soul only mean ruin? There can be no doubt that the answer must definitely be in the negative. We have to scrutinise other evidence from the Scriptures to find out whether God sustains the souls of the wicked in Hell for ever.

The verb "olothreuo," 3645, from "olethros," means, to destroy, is used of the angel killing Egypt's firstborn in Heb.11v28.."

Paul also speaks of the everlasting destruction of the wicked.
In 2Thes.1v9., Paul writes, "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." Here "destruction," is the noun "olethros," 3639, which means destruction, death, (it is also derived from "ollumi," to destroy). "Olethros," is always translated as destruction in the A.V., it occurs four times in the New Testament. It is used in 1Cor.5v5., of "the destruction of the flesh," by the discipline by Paul and the Corinthian Church of the man who had committed incest. In 1Thes.5v3., of "sudden destruction" coming on the wicked at the return of Christ; and in 2Tim.1v9., of their being "punished with everlasting destruction from the presence of the Lord, and from the glory of his power." In 1Tim.6v9,10., Paul warns of the ruin and destruction of those who love money, and states that the ambitious and greedy rich "fall into temptation and a snare ("pagis," a snare, trap, or noose 2Tim.2v26.), and into many foolish and hurtful lusts, which drown men in destruction ("olethros") and perdition ("apoleia")." Paul warns that lust after wealth in this world leads to total bankruptcy and destruction in the next world, Paul stresses the eternal nature of that ruin.

Joseph Agar Beet, in his book, "The Immortality of the Soul, A Protest," writes on page 31:- "In awful contrast to this blessed life stands, throughout the New Testament, the destruction of the wicked: olethros, apoleia, apollumi. These words are found in the New Testament in this technical theological sense more than thirty times. They are rendered in the R.V. destruction and destroy, perdition and perish, lose and lost; and convey in Greek the combined significance of these English equivalents. They denote neither suffering nor extinction, nor do they exclude these ideas, but simply ruin, the loss of all that gives worth to existence, whether the ruined object ceases to be or continues in a worthless mode of existence."

Does the choice of evil by the wicked, result in the self-destruction of their own being and personality?
Is it possible for an evil personality to survive for ever? God may not even have to destroy the wicked, the evil that the wicked have embraced may well in the end completely ruin and destroy their personality and being. We know that Satan and his angels have existed for a considerable period of time, even though they have embraced evil. However, we know that evil destroys both personality and mind, and disintegration of the personality of an evil person is a fact. Jesus said in Mark.9v44,46,48., that evil is a gnawing worm that torments and eats away at a person. This gnawing worm of evil is part of the being, mind, and personality of the wicked. What a companion to have in the mind and personality! Living in isolation with this gnawing , tormenting and destructive evil within themselves will be unbearable. Can they live with it and survive mentally? Is this why Jesus and the holy angels examine the souls and spirits of the lost in Hell? Jesus and the Holy angels cannot be gloating over the death of the wicked, for God has no pleasure in their death, or their suffering. Ez.18v32. 33v11. Are they waiting for the time when being, mind and personality of the wicked are totally destroyed by the evil within them, and they cease to exist as a conscious being and personality? Does the evil within those who are in Hell so utterly ruin and totally destroy personality, that in the end reason, their being and personality no longer exist? If this is true it gives great meaning to Peter's words in 2Pet.3v9., that God is "longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."

Are there any reasons why God may sustain the wicked?
We read in Ps.19v9. "The fear of the LORD is clean, enduring for ever: the judgements of the LORD are true and righteous altogether." And Rev.16v7., declares, " true and righteous are thy judgements." In Rev.19v2., all the inhabitants of Heaven again unanimously declare that God's judgements are true and righteous. Are there any reasons, then, why God could justly sustain the wicked in Hell forever?

a. Some say that people would say, "let us drink and be merry, for tomorrow we die."
Some Traditionalists have stated that there will be many people in Heaven who repented because of fear of going to an eternal Hell, who would not have fought the fight of faith and love, if they had thought that annihilation lay at the end of a wicked life. There may be some truth in this, for many have repented and turned to God because of a fear of going to Hell. However, this is certainly not true of Satan and his angels; God made the lake of fire to destroy them, and has shown them that this is their end, but even though they have seen the lake of fire, and have been always conscious of its threat, they have not repented. Mt.25v41,46. I believe that the final choice and eternal destination of the souls of men, women and angels depends on love for truth, people and God, rather than fear of Hell.

It is certainly true that in no place in the Bible is the annihilation of the soul said to take place immediately after the destruction of the body in the lake of fire; the Beast and the False Prophet are still in the lake of fire 1,000 years after they are put there. Rev.19v3,20. 20v10. 21v8. The words, "for ever and ever," which are used in regard to certain evil people in Hell in Rev.14v9. and 20v10., are the translation of the same Greek phrase that is used of the life of Christ and the throne of God. Rev.1v6,18. 4v9,10. 5v13. 7v12. 10v6. 11v15. Ps.45v6. with Heb.1v8. It occurs 11 times in the book of Revelation and it refers to the life, glory, sovereignty and worship of God and the Lamb, and it cannot mean anything other than unlimited duration. It is also used 7 times in the epistles to ascribe glory, honour, praise and dominion to God. Gal.1v5. Phil.4v20. 1Tim.1v17. 2Tim.4v8. Heb.13v21. 1Pet.4v11. 5v11. Hell endures as long as the throne of God, it lasts for ever. Traditionalists say that the wicked are in it for ever, whereas Conditionalists state that God does not sustain the wicked in Hell for ever.

b. Does God use certain beings as an eternal example and warning to all of the end of evil?
We read in Jude.v7., that the judgement of Sodom and Gomorrha was an example and warning, "Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." Will God sustain the existence of a limited number of evil beings like Satan, Antichrist and the False Prophet, to give a perpetual warning and example to all of what evil can do to a person? Traditionalists say that the wicked will survive for ever in Hell. Conditionalists state that destruction of the soul is at some time after people are put in Hell is a possibility and likely. The Scriptures proclaim again and again the everlasting mercy of God and His justice, however, a time comes when people will not receive mercy, and so God cannot give it. We are warned in Heb.5v10 to 6v13., of a lack of spiritual growth and knowledge through being spiritually lazy. Our conclusions should not be reached on the basis of intuition, tradition, or clerical pressure, but on the basis of ALL the truth revealed in God's Word.

5. HOW LONG ARE PEOPLE IN HELL? FOR EVER AND EVER?

I know we must build our doctrine on the Scriptures and not upon revelations, but the following vision has lived with me for over 50 years, and so I repeat it for your consideration. On two occasions, between the age of about eight to twelve, God gave me the same awesome vision of a person in Hell and on both occasions He let me feel the mental torment that they were in. This torment came from the evil that the person had chosen and loved, and it tormented their mind in the most dreadful way. As I watched this vision God enabled me to feel a great period of time passing by; how long I do not know, I was not informed of the time scale, but I was given the impression of many centuries, or even ages passing by, and felt the hopeless future of this person, because of the evil within them. I am certainly not saying that this vision was teaching the traditional view of eternal punishment, for this vision did not exclude annihilation, but it conveyed with tremendous force, the determination of the unreconcilable wicked to sin eternally, and the pain that evil inflicts on those who embrace it. Now after considering these visions for over 50 years, I realise that God was revealing to me the way that the evil in evil beings, will torment, and in the end devours and destroys their mind, personality and being.

The lake of fire had already destroyed the body of the person I saw, and they were in the mists of eternal darkness spoken of in 2Pet.2v17. and Jude.v13.. There was no torment from God, the torment was caused by the gnawing worm of evil within their mind, as Jesus stated three times in Mk.9v44,46,48., (in most Greek Texts). In spite of the torment their evil was causing them, the person showed no signs of any desire for repentance and righteousness. After over 50 years, this twice repeated vision still lives with me, and I am full of gratitude to God for sending Jesus to save us from our sins, and the horrific end of the wicked.

We, like those who beheld it, stand in open-mouthed wonder and astonishment at the sight of our Lord's anguished weeping over the awful fate of Jerusalem at the hands of Satan and the Romans. Lk.19v41-44. His sobbing shaking frame reveals, far better than any words, the great sorrow of God over the self-generated suffering and pain of those who reject His love, and miss the opportunity of their day of visitation and salvation. We read in 1Jn.4v8,16., that God is love, and in this study we will show that this is true in relation to eternal judgement , and that God is true and righteous in all His judgements, and not guilty of injustice or torture. All of the inhabitants of the kingdom of Heaven are totally satisfied with His justice; they all cry, "Alleluia! Salvation and glory and honour and power to the Lord our God! For true and righteous are His judgements." Rev.19v1,2. 16v7. The Scriptures abundantly prove that when people repent, God's mercy always exults in triumph over judgement. (James.2v13. "katakauchaomai," 2620,- to glory against, to exult in triumph over, to rejoice victoriously over.)

The Canon of York, the Rev. Fausset, states on page 281 of His "Critical and Expository Bible Cyclopaedia." "The phrase "for ever and for ever" {eis tous aionas aionon} occurs 20 times in the New Testament: 16 times of God, once of the saints future blessedness, the three remaining of the punishment of the wicked and the evil one: is it likely it is used 17 times of absolute eternity, yet three times of limited eternity? The term for "everlasting" {"aidiois"} in Jude.v6, "The angels who kept not their first estate He hath reserved in everlasting chains under darkness unto the judgement of the great day," is from a word meaning absolutely "always" {"aei"}. Gehenna is used by our Lord Matt.5v29,30. 10v28.23v15,33. Luke.12v5.; with the addition "of fire," Matt.5v22. 18v9. Mark.9v47.; and by James {3v6}."

However, the answer is not quite as simple as Fausset makes out, for the following reasons.

a. "For ever and ever," is used to describe the perpetual effect of judgement, when that judgement has ceased.
This is shown in Rev.19v3., in the judgement of "Babylon," that is, Jerusalem under Antichrist. See Rev.11v8. 18v24.
We have a valuable insight in Rev.19v3. of how, "to the ages of the ages," can speak of the perpetual effects of judgement, when that judgement has been carried out and ceased. We read in Rev.19v3., that after the Divine judgement on Jerusalem, her smoke rises up for ever and ever. We know that the millennial Jerusalem becomes the joy of the whole earth, Ps.48v1,2., for from there the Lord Jesus rules the millennial earth. There are certainly no everlasting funeral pyres arising into the air from Jerusalem, or any other cities on earth, during our Lords millennial and eternal kingdoms. The language describes the lasting effect of the Divine judgement on the harlot city.

Similar language is used over the destruction of Sodom and Gomorrha.
Similar language is used when God rained down burning sulphur out of heaven and totally destroyed these evil cities, and the smoke went up like the smoke of a furnace. Gen.19v24,28. Deut.29v23. We read in Jude.v7., that Sodom and Gomorrha "are set forth for an example suffering the vengeance of eternal ("aionios") fire." The fire is called "eternal," but it probably burnt up the city in a matter of hours, and only lasted until these cities were destroyed, but the result was lasting. See 2Pet.2v6. Their judgement is an example and warning to all. Is.13v19-22. Jer49v18. 50v40. Lam.4v6. Amos.4v11. The destruction was almost instantaneous, but the fire went out on completion of that destruction, but the desolation continues and is perpetual. The fire is said to be eternal because of its eternal effects.

In Is.34v5-17., similar language is used over the judgement of God on Indumea and its capital Bozrah.
Bozrah at one time was part of Moab, but Edom seems to have extended its borders and brought it within its dominion. Is.63v1. Jer.48v24. 49v13,20,22. Petra was the capital of South Edom, and it also came under God's judgement. When Judah was taken captive to Babylon, the Edomites killed many of the Jews who were left, and God looked upon it as fratricide, for Edomites were sons of Esau, Jacob's brother, the prophets prophesied judgement on them for this evil. Is.63v1-6. Jer.49v7. Ez.25v12-14. 35v3-15. Joel.3v19. Amos.1v11-12. Obad.1v8-18. Mal.1v3,4. Nebuchadnezzar was part of this judgement. Jer.25v15-21. We read in Is.34v10., that "its smoke shall go up forever; from generation to generation it will lie waste; none shall pass through it forever and ever." However, God states that birds and animals will live there, so the picture of smoke ascending for ever portrays a judgement that has perpetual effects, not perpetual judgement.

b. Even "everlasting (aidios) chains" only last until judgement day.
James Strong defines "aidios," 126, (from 104, "aei," meaning "ever," "always"), "as ever-during (forward and backward, or forward only)." Thayer defines " aidios" as eternal or everlasting. Vine feels that, "aidios," should always be translated as everlasting, and "aionios," as "eternal." Vine quotes Cremer as stating, "While aionios... negatives the end either of a space of time or of unmeasured time, and is used chiefly where something future is spoken of, aidios excludes interruption and lays stress upon permanence and unchangeableness."

However, we read In Jude.v6., "And the angels who did not keep their proper domain, but left their own abode, He has kept in everlasting chains under darkness for the judgement of the great day." In Jude.v6., "everlasting," is "aidios," which is translated as eternal and everlasting, it only occurs here and in Rom1v20., where we read, "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 power and Godhead; so that they are without excuse." These angels are said to be kept in everlasting ("aidios") chains in darkness in Hades until the great day of judgement. These chains , therefore, cannot be as everlasting as the power and being of God, for they only last until judgement day. We read that these evil angels come out of these chains of darkness in Hades for judgement , and then both they and Hades are cast into the lake of fire. Rev.20v12-15.

c. The Hebrew "olam," and the Septuagint "aion" and "aionios" are used of limited timein the Old Testament.
The Hebrew Old Testament uses "olam," and the Greek Septuagint uses "aion," and "aionios," for things that have a limited duration, as well as things that last for a long time, or for ever. In Deut.15v17., they are used of the length of a slave's life. In 1Kings.3v12ff, of the time that the Temple of Solomon would stand. In 2Kings.5v27., of the length of time of Gehazi's leprosy. In Exod.12v24., we read that the blood of the Passover Lamb was an "everlasting" ordinance, but it has been superseded by the blood of Christ. The "everlasting" ordination of Aaronic priests has been replaced by Christ's Melchizedek priesthood. Exod.29v9. 40v15. Lev.3v17. Heb.7v11-28. We read in Gen.49v26., of "the everlasting hills," but they do not last for ever. The "everlasting" ordinances of the Law were annulled and set aside by the New Covenant. Heb.7v18. 2Cor.3v7,11. Gal.5v4. However, as Paul makes clear in Rom.3v21., we must realise that the moral Law of God abides for ever, this is the basis of the welfare and happiness of society.

d. The Greek New Testament uses both "aion" and "aionios," to speak of a limited period of time.
The Greek adjective "aionios" occurs some 70 times in the New Testament, it is usually translated as "eternal" and "ever," it is from the noun "aion," which properly means "age." Scholars tell us that "aion" has three main meanings in classical Greek.
1). "Aion," literally speaks of an age, in the sense of this present age, or the age which is to come.
2). "Aion," could speak of a very long period of time, which is much longer than a single age.
3). "Aion," could speak of the life-span of a person, and Herodotus and others use it in this sense. People at public meetings said, "The Emperor for ever," "eis ton aiona." They said they wished the Emperor to live for ever, but of course he did not.
The A.V. translates "aion" as "world," 36 times, and as "ever," 68 times, and the plural as "ages," twice. Eph.2v7. Col.1v26.

Barclay says that it was probably Plato who first used "aionios" in the sense of eternity in contrast to time, however, Plato said that eternity was the possession of gods, not men, and that there was no past, present or future, but only an eternal "is." However, Plato is not to be relied upon for truth regarding theology, his idea of heaven was endless feasting and being forever drunk. It is not the use of "aionios," by heathen Greek philosophers, but its use in the Scriptures that decides its true meaning.

"Aionios" is used to describe things and persons which are everlasting, such as the being, power, and glory of God, Rom16v26. 1Tim.6v16. Heb.9v14. 1Pet.5v10. It is also used of the rule of Jesus, Lk.1v33., and his redemption. Jn.3v16. 10v28. Titus.1v2. Heb.5v9. 9v12., and of the everlasting fire of Hell, Mt.18v8.25v41,46., which Jesus said was "unquenchable." Mk.9v44,46,48. (Jesus uses fire to destroy the wicked at His return. 2Thes.1v9. 2Pet.3v9-13.) "Aionios" is also contrasted with short periods of time, in 2Cor.4v18. it is contrasted with "proskairos," which literally means., "for a season."

Vine states that "aionios," speaks of a time which is not endless in Rom.16v25. 2Tim.1v19. and Titus.1v2., and says that it describes a duration of endless time in Rom.16v26., and in sixty six other places in the New Testament. We ask, "How can we decide when "aionios" means unlimited time, and when it means limited time? Is it just a matter of opinion? Is it a matter of Scripture context?" Most people would opt for the Scripture context, but even the context of Scripture does not always give the answer to the question, for Paul in one context in Rom.16v25,26., uses "aionios" to describe both limited and unlimited time, this warns us not to be dogmatic about its use.

The derivation of "aionios" is obscure and disputed. Moulton and Milligan say that in their sources, "it never loses the sense of perpetuus," however, they say the roots for "aionios" are too deep to dig for, but that in general it "depicts that of which the horizon is not in view, whether the horizon be at an infinite distance,-or whether it lies no farther than the span of a Caesar's life."

Augustus H. Strong, in his "Systematic Theology," pages 1029 to 1056, vigorously defends the traditional viewpoint of endless eternal punishment in the section, "Final States of the Righteous and the Wicked." However, on page 1044, he states that "the condition that is denoted by "aionios" "lasts as long as the object of which it is predicated." He concedes that "aion" and "aionios" "do not etymologically necessitate the idea of eternity," and that in expressing the idea of age-long, they "are sometimes used in a limited or rhetorical sense." He admits that in the following Scriptures "aionios "can speak of a limited period of time. The comments are mine, unless otherwise stated.

1. In Rom.16v25,26. "The mystery which has been kept secret since the ages began ("chronois aioniois"), v26. but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal ("aionios") God." Strong admits that "aionios" is used in these verses in two senses," of both limited time regarding the ages, and unlimited time regarding the eternal being of God. The NAS and NIV translate "chronois aioniois," as, "for long ages past." The NAS reads, "according to the revelation of the mystery which has been kept secret for long ages past." The NIV reads, "according to the revelation of the mystery hidden for long ages past."

2. 2Tim.1v9. "His own purposes and grace, which was given us in Christ Jesus before the times of the ages ("aionios") began, ("pro chronon aionion," as in Titus.1v2.

3. Titus.1v2. "In the hope of eternal life ("zoes aioniou," "life age-during"), which God, who cannot lie, promised before the times of the ages began, ("pro chronon aionion")." This has been variously translated as "before time began," "long ages ago," and "before times eternal," but the translation which gives the clearest meaning is Robert Young's, "before times of ages." In this verse Paul uses "aionios," to describe both the unlimited time of future eternal life, and the limited time of past ages.
4. Heb.9v26. "Now once at the end of the ages ("aiones") has He been manifested." Strong notes that "the ages," have an end.
Strong quotes from Arthur Chamber's, "Our Life After Death," to confirm that "aion" and "aionios" are used in the sense of limited time as well as unlimited time, particularly in the light of "aion" being translated so many times as "world" by the translators. Chambers states:- "In Mt.13v39., 'the harvest is the end of the 'aion',' and in 2Tim.4v10., 'Demas forsook me, having loved this present 'aion',' - the word 'aion' clearly implies limitation of time. Why not take the word 'aion' in this sense in Mk.3v29., 'hath never forgiveness, but is guilty of an eternal sin'? We must not translate 'aion' by 'world,' and so express limitation, while we translate 'aionios' by 'eternal,' and so express endlessness which excludes limitation." End of quote.

I also add the following Scriptures which use "aion" in the sense of limited time.
In Mt.12v32. Mk.10v30. Lk.18v30. and 20v34,35., Jesus speaks of this age ("aion"), and that which is to come. And in Mt.13v22. and Mk.4v19., of the "cares of this age." In Mt.13v39,40,49. 24v3. and 28v20., Jesus informs us of "the end of the age" ("aion"), and events which will take place at His return. In Eph.2v7., of, "the ages to come." In Eph.3v11. of God's, "plan of the ages." In 1Cor.10v11. he states, "the ends of the ages have come," "ta tele ton aionon katenteken." In Heb.9v26., "at the completion or consummation of the ages," "epi sunteleia ton aionion." In 2Tim.4v10. 1Cor.1v20. 2v6-8., Paul writes of "this age."

N.B. Jude.v7. We read, "Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." Here the fire that destroyed Sodom is called "eternal ("aionios") fire," but the fire only lasted until Sodom was destroyed, however, the judgement on the city was permanent.

From these quotations we see that "aionios" can speak of the limited span of human existence, and Philemon.v15. confirms this, for Paul uses "aionios," to describe the life-span of Philemon, or his slave Onesimus, he writes, "For perhaps he departed for a while ("hora") for this purpose, that you might receive him for ever." Jesus used "aion" in Mk.11v14, to speak of the life of a fig tree, "And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever ("aion"). And his disciples heard it."

N. B. THE FAILURE TO TRANSLATE "AION" AS "AGE," CAN BE MISLEADING AND OFTEN HIDE VITAL TRUTH.
Some scholars say that in the following phrases, it can be misleading to translate "aion" and "aionios" literally as "age," or "ages," because they are idiomatic However, the failure to recognise the literal meaning of "aion," or "aionios," can also mislead us, and hide essential truth. Many theologians and translators seem to have failed to recognise the theological importance, significance, and meaning that God desires us to see in "aion" and "aionios," and because of this have not comprehended God's wonderful plan of the ages. The translation of "aion," as "world," or "ever," has often obscured some of the truth that God wanted us to understand from His Scriptures. Consider the following.

(a). "en touto to aion," literally, "in this age," is translated in the A.V. as "in this world." Mt.12v32. The A.V. translates "aion" thirty six times as "world," and it often fails to carry the significance that God intended."

(b). "eis aiona," literally, "unto an age," translated in A.V. as "for ever." Jude.v13.

(c). "eis ton aiona," literally, "unto the age," is translated as "for evermore," or "for ever," or, with a negative, as "never." Mt.21v19. Mk3v29. 11v14. Lk.1v55. Jn.4v14. 6v51,58. twice in Jn.8v35., Jn.8v51,52. 10v28. 11v26. 12v34. 13v8. 14v16. 1Cor.8v13. 2Cor.9v9. Heb.5v6. 6v20. 7v17,21,24,28. 1Pet.1v25. 1Jn.2v17. 2Jn.v2.

(d). "eis tous aionas," literally, "unto the ages," is translated as "for ever," or "for evermore." In Mt.6v13. in Majority Text, lacking in Aleph and B, Lk.1v33. Rom.1v25. 9v5. 11v36. 16v27. 2Cor.11v31. Heb.13v8.

(e). "eis pantas tous aionas," literally, "unto all the ages," is translated in NKJ as "both now and forever." Jude.v25.

(f). "eis hemeran aionos," literally, "unto a day of an age," is translation in the A.V. as "for ever." 2Pet.3v18.

The Greek constructions of our "for ever and ever," occur in the following places."
(g). "eis tous aionas ton aionon," literally, "unto the ages of the ages," is translated as "for ever and ever," or "for evermore." Gal1v5. Phil.4v20. 1Tim.1v17. 2Tim.4v18. Heb.13v21. 1Pet.4v11. 5v11. Rev.1v6,18. 4v9,10. 5v13. 7v12. 10v6. 11v15. 15v7. 19v3. 20v10. 22v5.

(h). "eis ton aiona tou aionos," literally, "unto the age of the age," is translated in A.V. as "for ever and ever." Heb.1v8.

(i). "eis aionas aionon," literally, "unto ages of ages," is translated in the A.V. as "for ever and ever." Rev.14v11.

(j). "tou aionos ton aionon," literally, "of the age of the ages," is translated in A.V. as ""for ever and ever." Eph.3v21.

These Greek constructions are used eight times to state that Jesus and the Father will live for ever. Heb.1v8. Rev.1v18. 4v9,10. 5v14. 10v6. 11v15. 15v7.

They are used ten times to describe the glory, and worship that belongs and is given to God for ever. Gal.1v5. Phil.4v20. 1Tim.1v17. 2Tim.4v18. Heb.13v21. 1Pet.4v11. 1Pet.5v11. Rev.1v6. 5v13. 7v12.

It is used once in Rev.22v5., to state that the saints will reign for ever and ever.

They are used three times in respect of God's judgement on the wicked. Rev.14v11. 19v3. 20v10.


CLICK HERE FOR PREVIOUS PAGE....        CLICK HERE FOR NEXT PAGE....