GOD'S PLAN OF THE AGES. Eph.2v7-21. 3v11.

As we have seen an age, "aion," is a period of time having specified and clearly marked characteristics of its own, a period of time of significant character; it primarily speaks of an age or era, and the events that mark out and characterise that age or era. In Heb.11v3., and Eph.3v11., we are told that God had His "plan of the ages," before He started any of His creation. From the start of Creation, age has followed age in a clearly marked sequence. By His foreknowledge God was able to map out His "plan of the ages," and has revealed to us the outline of His plan. Rom.8v28. In Eph.1v10. and 3v2,9. "dispensation," "oikonomia," 3622, signifies the plan of administration which a head of a family, or a steward, establishes for the management of his house. See Lk.16v23,4. 1Cor.9v17. Col.1v25. 1Tim.1v4. In Eph.3v11., Paul uses "aion" when he speaks of, God's "plan of the ages." When in 1Tim.1v17., Paul describes God as, "the King eternal," it can also mean that God is the architect and planner of the ages, He is the "king of the ages," Basilei ton aionon."
When the Trinity dwelt together eternally, before the creation of Heaven and Earth, and their inhabitants, no ages are recorded. This period of time before the creation, or the ages, is referred to in the Scriptures, as "before the ages of time." 1Cor.2v7. Titus.1v2. The Scriptures also reveal other ages which took place before the creation of man, the details of which are not given. The following broad outline of the ages is revealed in the Scriptures.

a. THE HEAVENLY AGES. This is referred to in Gen.1v1. and Job.38v4-7.. In this period the heavens were created and filled with angelic beings, referred to as Sons of God. It appears the angels were trained in this period for the next age. Ez.28v12.

b. THE EARTH AGE UNDER LUCIFER. In this age the earth was created and filled with inhabitants, and put under the rule of Lucifer, one of the greatest and wisest of the angelic creation, God says that he was "Full of wisdom and perfect in beauty." The age ended, when Lucifer filled heaven and earth with pain, division and violence, through a lust for greater prestige, power and authority, he wanted to be as great as God, he said, "I will be like the Most High." Is.14v12-15. His ruthless ambition corrupted and destroyed his character, beauty and wisdom, and Lucifer, the light-bringer, became Satan, the prince of darkness, and he corrupted the earthly creation and so the earth was judged, and Satan and others were cast out of Heaven for their sin, and the suffering and havoc they had caused. Gen.1v2. Jer.4v23-28. Ez.12v19. Is.14v12-19. Job.38v8-15.

c. THE AGES OF CHAOS OR JUDGEMENT. During this time the world lay without form and void of life, waste and desolate. Job.38v30. This appears to be the ice age. Mastodons, animals which live on "tropical" vegetation, have been found in the icy lands of Siberia frozen in ice, but fit to eat, this shows there has been a great judgement and that it happened in a few hours for the animals had not had time to go bad before they froze. These long ages of judgement were intended to bring home to all angels, both good and bad, the horrific consequences of evil, and to prove to all that even this kind of prolonged judgement would not make these evil angels repent. This judgement did, in fact, harden Satan and his angels, and made them even more determined to sin and corrupt, injure and destroy God's creation. The ages of judgement and chaos ended with the recreation of the earth as described in Gen.1v2..

The Scriptures reveal that there followed seven different ages of varying lengths, in which God deals with man in seven different ways leaving no method untried where by men might be induced to live righteously.

d. THE AGE OF COMMUNION. Here God deals with man in His own glorious loving person. This is ended by man's preference for Satan's path of disobedience and sin. The temptation to sin would have come some time apart from Satan, so Satan was allowed to tempt Adam and Eve with the intent of putting backbone into them and making them hate sin. 1Pet.1v6,7. James.1v12-17. The good and lovely desires God had given were the basis of the temptation, "good for food," a man loving his wife more than God. Gen.1v2 to 3v22. 3v6.

e. THE AGE OF FORBEARANCE. God left man to his own choice, after making a way to return to God, by offerings. This age is ended by universal violence and misery, which forces God to send the flood. Gen.3v23 to 8v19.

f. THE AGE OF STERN JUSTICE. God left man to live in memory of a fearful punishment, and gives them a law against murder. This is ended by rebellion at Babel. Gen.8v20 to 11v9.

g. THE AGE OF PROMISE. God ceases to deal with all mankind, and gives a glorious promise of universal blessing through Abraham and his in response to faith. Gal.3v6-9. This is ended by a family, now grown to a nation, forgetting and neglecting these promises, where upon the Lord gives them the Law.

h. THE AGE OF LAW. God gave a perfect code of Law to the Jews, such as the world had never seen, so that the heathen realising its superiority might desire to join themselves to Israel and enjoy its perfect happiness. Israel however, constantly rebelled and forsook God and broke His Law, and cast away their privileges and rights, and preferred the cruelty and emptiness of heathendom to God's Law.

i. THE AGE OF GRACE. When Israel rejected the guidance and Law of God. God revealed His sacrificial mercy and grace through the life and death of Jesus, the world has made grace an excuse to continue in sin without fear of punishment. Jude.v4. Those who continue in sin that grace may abound, end in Hell. Rom.6v1-4. 8v6-13. Gal.5v19-21. Forgiveness is only for repentant sinners. Acts.2v38. 3v19.

j. THE AGE OF STERN DIVINE GOVERNMENT. In the Millennium God will enforce compulsory righteousness with a rod of iron. After enjoying perfect government and ideal conditions, many of mankind will rebel and try to destroy God and the Holy City. Rev.20v7-10. This age will end with the passing of the present Heaven and earth. Ex.38v10-16. esp. v10,11.

k. THE AGES OF AGES. The Bible reveals to us a vast eternity stretching forward during which the redeemed will taste with exquisite joy, the infinite variety of God's love and wisdom and power. This begins with the judgement of the great White Throne. Through its portals the vast myriads of creation pass either to the endless ages of life and peace, or eternal judgement and darkness. Those who love righteousness and hate evil will enter God's kingdom, those who hate righteousness and love evil will be cast into God's prison.

N.B. 1. Better names might possibly be found for the ages, but the main thought is that in each age God has tried a new plan with mankind, but they have defeated His loving purposes by deliberate wickedness and rebellion against God and righteousness. By not immediately dealing with evil, God has allowed His creation to experience the terrible effects of evil, and so a real hatred of evil has been burnt into the minds of redeemed mankind and angels. The happiness of the ages of ages will be based on the secure foundation of the full knowledge of the destructive nature and end of evil, and the fullness of peace and joy that is produced by following righteousness and God. Everyone will fully realise that God has done all that He could to save and redeem mankind, even to the death of the cross. It is essential to note that those in Hell will be those who have rejected God's salvation on this, or the other side of death. These are people who are totally unrepentant, and who hate God when they see Him. Jn.15v23-25. Those who hate God love death. Prov.8v35,36.

N.B. 2. In the light of these facts, we can see that it is often theologically misleading to translate "aion" as "world," or "ever." In many cases "age" should be the preferred translation of "aion," if we are the give it the deeper significance that God intended. From the evidence that we have considered, we can also see that "aion," and "aionios," do not always speak of endless time.


EVERLASTING AND ETERNAL.
It has been said that of the seventy times that "aionios occurs in the New Testament, some of them speak of an act or process that happens at a fixed time, which is then followed by a result that lasts for ever. This is certainly true regarding "eternal salvation," Heb.5v9., and "eternal redemption," Heb,9v12.; we are told in Heb.7v27. 9v25-28. 10v10., that Jesus offered Himself "once" for our salvation and that "we are sanctified through the offering of the body of Jesus Christ once and for all." However, the efficacy of the redemption and salvation in Jesus is eternal, and His covenant with us is everlasting. Heb.13v20. Similarly concerning "eternal judgement," in Mk.3v29. and Heb.6v2., the act of judging takes place during a short and definite period of time, however, the result of that judgement lasts forever. In the same way the "eternal destruction" spoken of in 2Thes.1v9., the destruction of the wicked takes place in a few seconds or minutes at our Lords second coming, but the effects of that destruction are eternal. We also see that the goats who are cast into the lake of fire and suffer "everlasting punishment" in Mt.25v46., their bodies are consumed in the twinkling of an eye, but the effects of that punishment are said to last for ever. Those who believe in Conditional Immortality say that this indicates the possibility that these Scriptures can be interpreted as teaching that souls of the wicked cease to exist, and the effect of that punishment is eternal. Those who believe in the traditional view of eternal punishment reject this viewpoint. Consider the following Scriptures.

Jude.v7. "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 ("puros aioniou")."

Matt.18v8. "Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire, ("eis to pur to aionion")."

Matt.25v41. "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire ("eis to pur to aionion"), prepared for the devil and his angels."

Matt.25v46. "These will go away into eternal punishment ("eis kolasin aionion"), but the righteous into eternal life ("eis zoen aionion")."

2Thes.1v9. "Who shall be punished with everlasting destruction ("olethron aionion") from the presence of the Lord, and from the glory of his power."

Mark.3v29. "But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal judgement ("aioniou kriseos")." We do not follow the minority text reading of "eternal sin." The vast majority of manuscripts read "kriseos," "judgement," which occurs in A, C, K, Pi, the massive Byzantine manuscript evidence, the Lectionaries, the Syrian Peshitta and Harclean and others. The reading "eternal sin," "hamartematos," is only in a in few manuscripts, Aleph, B, L, Delta, Theta, 28, 33, and 565.

Heb.6v2. "the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgement ("krimatos aioniou")."

Heb.5v9. "And being made perfect, he became the author of eternal salvation ("soterias aioniou") unto all them that obey him."

Heb.9v12. "By his own blood he entered in once into the holy place, having obtained eternal redemption ("aionian lutrosin") for us."

Heb.13v20. "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant ("diathekes aioniou")."

Heb.9v14. "How much more shall the blood of Christ, who through the eternal Spirit ("Pneumatos aioniou") offered himself without spot to God, purge your conscience from dead works to serve the living God?"

Heb.9v15. "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance ("aioniou kleronomias")."

Adverbs which can indicate "always" and "ever." "Pantote," 3842, means "at all times, always," is translated "ever" in Lk.15v31. Jn.18v20. 1Thes.4v17. 5v15. 2Tim.3v7. Heb.7v25., and as "evermore" in Jn.6v34. and 1Thes.5v16. It can have the thought of "on all occasions," as, in 1Thes.1v2. 3v6. 5v15. 2Thes.1v3,11. etc. In 1Thes.4v17., "pantote," is used to describe the presence of Christians with their Lord, "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." In Heb.7v25., "pantote" is used to describe the amazing continual intercession of our Lord for us,

"Aei," 104, means "ever," "always," it carries the thought of, "unceasingly," "incessantly," or "perpetually," see Acts.7v51. 2Cor.4v11. 6v10. Titus.1v12. Heb.3v10.. It can also mean "invariably," or "on every occasion," as in 1Pet.3v15. 2Pet.1v12.


6. ETERNAL JUDGEMENT AND ETERNAL TORMENT.
In 1Cor.1v18-25., Paul states that God has made foolish the wisdom of the world, and that Christian truth is contrary to Jewish man-made traditions and stumbles them, and that Gospel truth it is foolishness to the Gentiles. In 1Cor.3v18-20., Paul again declares that in God's eyes the wisdom of the world is foolish and vain. As a result of my studies, I have become convinced that many translators have been badly influenced by the way that Greek philosophers, and the heathen in general, have used Greek words such as "aion, "aionios, "basanos," "basanizo," and "basanismos," in their connection with eternal punishment. I also feel that the horrific ideas of the Middle Ages, concerning eternal punishment are still influencing the translation of "basanizo" and its associated nouns. A holy, loving and merciful God does not use these words in the same way as godless, evil, and demon-dominated Heathen, or tradition-bound Jews.

A. WHAT DOES THE VERB "BASANIZO" MEAN IN RELATION TO ETERNAL PUNISHMENT?
A key to understanding what the torment of Hell consists of is found in the use of the verb "basanizo," and its related nouns. "Basanizo," 928, means "to test metals by touchstone," from the noun "basanos," 931, a touchstone of black stone, "Lydian stone," which was used to test the purity of gold, silver and other metals silver by the colour of the streak produced on it by rubbing it with a metal, and so came to signify any test by which the qualities of a thing or person is tried, and is used of any testing and tormenting trial or difficulty.

"Basanos," a touchstone, is used three times, in Matt.4v24. of tormenting and testing serious physical diseases, and in our Lord's parable in Luke.16.v23,28., of the torment in the mind of the selfish and evil rich man through his confinement in Hades, and his "fearful future expectation of judgement." Heb.10v26,27.

The noun "basanismos," 929, occurs in Rev.9v5. 14v11. and 18v7,10,15., where it is used to describe divine judgements.

The noun "basanistes," is used in Mt.18v34., of a jailer, who confined prisoners for debt. It only occurs here in the N.T.

The verb "basanizo," occurs 12 times in the New Testament, in Mt.8v6,29. 14v24. Mk.5v7. 6v48. Lk.8v28. 2Pet.2v8. Rev.9v5. 11v10. 12v2. 14v10. and 20v10.. The papyri may use "dia basanon" for the ill-treatment and beating of slaves, and in classical Greek and the papyri "basanizo," is used with the secondary meaning of "to test or try by torture," however, a holy and merciful God does not use "basanizo," and its related nouns, in the same way in the holy Scriptures as the merciless unholy heathen. We read in James.2v13., "For judgement is without mercy to the one who has shown no mercy, but mercy exults victoriously over judgement.." "Katakauchaomai," to glory against, to exult in triumph over, to rejoice victoriously over. Divine mercy exults in triumph over judgement. The cross proves it.

The following Lexicons show that God does not use "basanizo" in the sense of torture in regard to eternal judgement.

Arndt and Gingrich in their Greek-English Lexicon, state on page 134 that "basanizo" is used of:

"1. literally of torture in judicial examination. Thucydides 8,92,2; Charioto 4,3,2; The Oxyrhynchus Papyri 903,10; 2Macc.7:13.; 4Macc.6v5.al.; Josephus Antiquities. 2, 105; 16,232; The Martyrdom of Polycarp 2:2; used on slaves. {Antipho 2,4,8; The Oxyrhynchus Papyri 903,10} 6:1." {N.B.. Arndt and Gingrich give no Scripture quotations under the heading of torture in judicial examination. From here forward I omit all non-biblical references} 2. figuratively, of any severe distress:- a} mostly physical: in diseases, Mt.8v6.: Of birth-pangs, Rev.12v2.: 'Art thou come to torment us'.; Matt.8v29.; cf. Mk.5v7. Lk.8v28.; Rev.11v10. 9v5. 14v10. 20v10. b} essentially mental; Lot felt his righteous soul tormented by the lawless deeds {of the Sodomites}. 2Pet.2v8. 3. generally harass; a boat harassed by the waves Mt.14v24. cf. Mk.6v48., unless it be preferable to translate here: 'they were straining at the oars'." End of quote.

Bagster's, "The Analytical Greek Lexicon," says, p67, of "basanizo," "properly to apply the lapis Lydius or touchstone; metaphorically, to examine, scrutinise, try, either by words or torture; in the New Testament, to afflict, torment; in the passive, to be afflicted, tormented, pained by diseases, Mt.8v6,29. et al; to be tossed, agitated as by the waves, Mt.14v24.."

These Lexicons state that in the New Testament "basanizo" speaks of the severe test, distress and torment that circumstances can bring upon people, and that there is no thought of torture by judicial examination or judgement. The nearest thing to judicial examination by torture in the New Testament is in Acts.22v24,25., when Paul was almost examined by torture in the form of scourging.

In Rev.14v10,11. and 20v10., "basanizo" is used in the sense of judicial confinement, not in the sense of judicial torture. God is the jailer of the wicked, and it was the confinement in Hades and Hell that the evil spirits feared when they met Jesus. Jesus has the keys of death and Hades. Rev.1v18. In Mt.18v34., a jailer, who confined prisoners for debt is called a "basanistes." If debtors were not sold into slavery, they were confined in work houses until they paid off their debts. The heathen often cruelly tortured those who were imprisoned for debt, the Law of God forbade such cruelty; so in Matt.18v34. Jesus is certainly not saying that the God of love sinks to the level of the devilish cruelty and tortures of the heathen. Jesus was using the illustration, as He does in Mt.5v25,26., of working off a debt in prison until payment of the debt was completed. Lk.12v59.

N.B. God's kindness is revealed in His treatment of those who were in debt under the Law.
The law of God regulated loans and debts. In God's eyes loans were acts of mercy and kindness, not commercial transactions. Ps.37v21. N.B. Deut.23v19,20. "To a foreigner you may lend upon interest, but to your brother you shall not lend upon interest." Lev.25v35-38. Exod.22v25-27. Deut.24v6. Neh.5v1-13. Hab.2v7. Ezek.18v8,13,17. 22v12. Is.50v1. Debts were cancelled after seven years during the Sabbatical Year, Deut.15v1-6., and property was restored at the Year of Jubilee. Lev.25v28. Our Lord went further and was kinder than the Law, He told us to forgive our debtors. Mt.6v12,19-24. He warned us that of love of money, and lack of caring love and mercy, would end in confinement in Hades like the selfish and evil rich man, who offended God by neglecting Lazarus. Luke.16v19-31. If God was so kind and thoughtful over financial debts, and commanded His people to cancel and forgive people's debts, we can be sure that He is even more desirous of forgiving and pardoning our debts of sin, and our Saviour's death on the cross proclaims and assures of the truth of this.

B. AN EXPOSITION OF THE SCRIPTURES WHERE "BASANIZO" IS USED IN THE NEW TESTAMENT.
The verb "basanizo," 928, occurs in Mt.8v6,29. 14v24. Mk.5v7. 6v48. Lk.8v28. 2Pet.2v8. Rev.9v5. 11v10. 12v2. 14v10. 20v10.

1. In Mt.8v6., "basanizo" describes the life-threatening trial by serious illness of the Centurion's servant.
In Mt.8v6., "Grievously tormented," is "deinos basanizomenos," the present passive participle of "basanizo," to test, from the noun "basanos," a touchstone, "Lydian stone," it here describes testing sickness. In his "Concise Critical Comments," Robert Young translates "grievously tormented" as "fearfully tried." The boy, "pais," slave, "doulos," Lk.7v2., was very ill and confined to a sickbed.

In Mt.4v24., "Holden with divers diseases and torments," is "poikilais nosois kai basanois sunechomenous," it literally means, "compressed (or crushed, see Lk.8v45. "sunecho," 4912) with many coloured sicknesses and trials." Here "torments" or "trials," is the plural of "basanos," it only occurs here in Mt.4v24., and in Lk.16v23,28., where it is used to describe the torment of the rich man in Hades. In his "Concise Critical Comments" Young again literally translates "in torments" in Lk.16v23., as "in trials;" and in v28 translates "place of torment," as "place of trial." Confinement in Hades is a great trial that severely tests and exposes people's souls. We also see that both "basanizo" and "basanos" are used to describe the severe test of character, that the pain and distress of severe sickness can cause, and its use in this context is most appropriate. Satan said that prolonged serious agonising illness was an even greater test of Job's character and faith than his loss of wealth and family, when he asked God for permission to put Job to this test. Job.2v1-13. Jesus healed them all.

2. In Mt.14v24. and Mk.6v48., "basanizo" describes the test and distress the apostles experienced in a storm.
In Mt.14v24., "distressed by the waves," "distressed," is "basanizomenon," the present passive participle of "basanizo." In his literal translation Young translates this as "distressed," but in his "Concise Critical Comments," he translates "distressed by the waves," as "tried by the waves or billows." In Mk.6v48., we read that Jesus came to them walking on the water when He saw that they were, "distressed in rowing." "Distressed," is "basanizomenous," which is also the present passive participle of "basanizo," which translators have rendered as "toiling," in the KJV; as "straining," in the NAS, NIV, and NKJ; as "distressed," in the ASV; as "troubled and tormented," in the Amplified Version; and as "constantly distressed," by Wuest. However, Young translates it literally in his "Concise Critical Comments," as, "tried." In Mt.14v24. and Mk.6v48., "basanizo" describes the test of faith the apostles experienced while rowing in a storm. We read in Jn.6v18., that "the sea arose by reason of a great wind that blew," the ship was being tossed about in a dangerous storm. It was dark, and about the fourth watch of the night, that is, between three and six a.m., and they were making little progress because a strong head-wind was against them. We read in Mt.14v24., "But the boat was now in the midst of the sea, tried by the waves; for the wind was against it. We read in Mk.6v48., "Mark 6:48 "And seeing them tested and distressed in rowing, for the wind was against them, about the fourth watch of the night He came to them, walking on the sea; and He would have passed by them."

Jesus had to constrain ("anagkazo," to compel, or to constrain by entreaties) them to make this trip on the lake, because the fishermen's experience of the lake and weather had taught them that a storm was sure to come. Mt.14v22. Mk.6v45. Satan was the thirteenth passenger on the boat and did his uttermost to undermine their faith in Jesus. He exploited this situation, and tempted them to murmur and grumble at Christ's direction into a life-threatening storm. There can be little doubt that Satan also suggested that Jesus was insane to have rejected His opportunity to be made king, and deliver Israel from the Romans, and that His judgement was not to be trusted. The storm was the final straw for Judas, he welcomed and was corrupted by Satan's slanderous lie, that Jesus was a fool who had missed His great opportunity. The eleven other apostles continued to trust Jesus and row in faith, and said in their hearts, "We will always trust Jesus, no matter what happens." Judas rowed in bitter criticism, slander and unbelief. The distress the apostles experienced was spiritual as well as physical and mental; it was a very definite fight of faith, and a real test of their faith, love, obedience and integrity, and so the use of "basanizo" could not be more appropriate. Jesus and the Father, as is always true, would not allow them to be tested above what they were able, so when Jesus saw and felt their distress, He walked to them on the water to strengthen them in their faith. 1Cor.10v13.

A series of outstanding miracles was planned and performed by the Father and Jesus to test and strengthen the faith and love of the apostles. The feeding of the 5,000, Christ's walking on the water, the calming of the storm, and the miraculous transport to the side of the lake, were a series of miracles, which were designed to prepare the apostles for the dark events of the next day; when many disciples forsook Jesus because He refused to be made king, and made it quite clear that His emphasis was upon spiritual realities. Mk.6v45-52. Jn.6v21,60-71. God ordered these events, in order to defend the eleven apostles from making the same dreadful decision to apostatise in heart from Jesus, that Judas Iscariot made at this time. Surely, then, in Mk.6v48., "Idon autous basanizomenous en toi elaunein." should be translated as, "Seeing them tested in the rowing," for this trial not only tested the apostles to see if they had gold in them, it also produced gold in all of them but Judas, and strengthened and protected them from being injured and discouraged by the general apostasy from Jesus that was going to take place on the very next day. Jn.6v64-71.

3. In 2Pet.2v6-8., "basanizo" describes the testing and tormenting effect of Sodom's evil environment on Lot.
We read in 2Pet.2v7., that in every day that went by, Lot was continually "sore distressed" (ASV), through seeing and hearing the lawless and lascivious way of life of the people of Sodom. "Sore distressed," is "kataponoumenon," the present passive participle of "kataponeo," to wear down with exhausting work, to greatly trouble and distress, it only occurs here and Acts.7v24. in the New Testament. It is translated as "vexed" by the AV, as "oppressed" by NAS and NKJ; as "distressed " by NIV; and as "greatly worn out and distressed" by the Amp. V..

In 2Pet.2v8., "ebasanizen," is the imperfect indicative active of "basanizo," it means "kept on trying," and reveals how Lot's righteous soul was continually tried and tested by the wanton evil deeds of the Sodomites. "Ebasanizen," is translated as "vexed" by the KJV and ASV; as "tormented" by the NAS, NIV, and NKJ; and as "tortured" by the Amp. V. However, "basanizo" here indicates much more than the fact that Lot was distressed; the evil of Sodom was a serious threat to Lot's integrity and salvation, every day was a severe test of his spiritual standing in God. In 2Pet.2v7., "kataponeo," has already stated Lot's distress at the evil of Sodom, so surely in v8., God wants "basanizo" to convey that Lot was spiritually and morally tried and tested as well as tortured by the evil of Sodom.

Robert Young confirms this idea in his "Concise Critical Comments," by making, "was trying," his first suggestion for the translation of the imperfect active "ebasanizen." So again the use of "basanizo" could not be more appropriate, it means to test metals, particularly gold and silver, and Sodom and Satan had tested Lot to the limit of his endurance and faith. God calls him "righteous Lot," which shows that even after living in Sodom, there was still some gold in his character. Here again the test and the distress was in the mind, soul and spirit..

4. In.Rev.12v2., "basanizo" describes the testing circumstances and pain of Christians in the last years of this age.
John says the woman was "travailing in birth," "odinousa," (from "odin," birthpangs), the present active participle of "odino," it only occurs here and in Gal.4v27.. For "odin," birthpangs, see, 1Thes.5v3. Acts.2 v24. Matt.24v8. "And in pain," is "kai basanizomene," the present passive participle of "basanizo;" Robert Young in his, "Concise Critical Comments," translates, "and in pain to give birth," as "and tried to bring forth." This is the only place in the New Testament where "basanizo" is used in the sense of childbirth. It is used in this way here, because the woman represents a group of Christians, "who have the testimony of Jesus Christ," Rev.12v17., who suffer very severe persecution as they try to win people in Israel to Christ, and warn them that Antichrist has deliberately deceived them, and that his real intentions are to subjugate, oppress and destroy Israel. The witness of these Christians, and the manifestation of the power gifts of the Two Witnesses, and the fulfilment of their prophecies concerning the evil intentions of Antichrist, brings many devout Jews in Israel, and probably Gentiles too, into a saving knowledge of Jesus; this is the birth of the manchild.

Christians who heed our Lord's prophetic warnings in Mt.24v15-28 and Lk.21v20-24.; will flee from Jerusalem and Judea and escape from Antichrist. However, by the time the people who make up "the manchild" are converted, they will be surrounded by Antichrist's armies and will be unable to escape, and so they will be martyred almost immediately after becoming Christians. This is what is meant by Rev.12v11., "they loved not their lives to the death." The Christians who make up the manchild will be caught up to the throne of God by martyrdom, they are "promoted to glory" by death. 2Pet.1v14. 2Tim.4v6-8. 2Cor.5v6-11. Phil.1v21-23. These converts, with many others, are going to rule the world with Jesus in the Millennial age. Ps.2v9. Rev.2v26,27. 12v5. 19v15. This shows that you don't have to be a Christian of long-standing to rule with Jesus. The manchild, then, is a group of newly converted Christian martyrs, who are murdered by the Antichrist at the start of the last 3½ years of this age, at the instigation of the dragon, Satan. We see in Rev.12v17., that after Antichrist and his followers fail to kill the woman, they go to seek out and murder the other children of the woman "who keep God's commandments and hold the testimony of Jesus." These are Christians who have been converted through the mighty witness of the Christians that this woman represents, for they are spoken of as "the remnant of her seed."

The woman is not Mary, and the manchild is not Jesus, for these events are later than A.D. 95 or 96, when Revelation was written. Jesus states in Rev.1v19. and 4v1., that these events are "things which shall happen in the future." This woman represents a group of Christians, who are foreknown and specially prepared by God for the great tribulation. It is a group of praying people, with prepared hearts and special ministries for the last days, who will operate with awesome power as a prayer-warrior group behind the scenes. They are Christians who will operate in the fullness of Pentecostal power, clothed with the sun of New Testament experience, with the moon of Old Testament prophecy and promise under their feet. The witness of the woman is not in word only, but in power with mighty manifestation of God's judgement gifts, as well as His mercy gifts of healing, protection and provision. Rom.15v18-21. 1Cor.2v1-5. 4v19-21. Rev.11v5,6,10.

Here again the use of "basanizo" is most appropriate, it perfectly describes the great trials and testing circumstances that the Church in the Middle East has to endure when Antichrist comes on the scene, and the opposition and suffering that they have to endure to convert and bring to birth the people who are called "the man child."

5. In Rev.9v5., we read of evil people being tried and tormented by evil spirits for five months.
We read in Rev.9v13-21., that at the sixth trumpet God commands an angel to set free a vast number of evil spirits, who have been confined in the abyss, and they are instructed to torment those who do not have the seal of God in their foreheads. These are the people who follow Antichrist, Satan and his evil angels into sin, and persecute, torture, torment, and murder Christians in the Great Tribulation. Those who choose evil will taste its bitter fruit, a suffering as great as that of the sting of a scorpion, they will find out how wicked and cruel evil spirits can be. God does not send good angels to torment the wicked, this is probably because it is not in the nature of holy angels, or a God of love, to torment people. God limits the attack of these evil spirits to a period of 5 months. They are directed to test and torment, but not kill, those who do not have the seal ("sphragida") of God on their foreheads, for five months near the end of the Great Tribulation. Rev.9v4,5. A scorpion sting, is very painful, but not necessarily fatal. These evil spirits are likened to a plague of locusts because of their number, and like scorpions because of the suffering they cause. This torment could be both physical and mental, or just mental.

In Rev.9v5., the A.V., "they should be tormented," is "basanisthesontai," the future passive indicative of "basanizo." The demons attack is said to be like the torment of a scorpion sting, "torment," on both occasions is the noun "basanismos," from "basanizo," it only occurs in the New Testament in Rev.9v5. 14v11. 18v7,10,15.. In his "Concise Critical Comments," Robert Young does not follow the other translators, as he does in his literal translation, but translates this, "literally: 'may not kill them utterly, but that they may be tried, -- trial as the trial - he may strike.'" In his "Concise Critical Comment," Young translates "basanismos," in Rev.14v11. and 18v7,10,15., as "trial." The use of "basanizo," is again very appropriate and significant; the wicked are both tormented and tested by these evil spirits, the depth of the evil within them is fully revealed by this trial and test of their hearts, and it will be revealed on judgement day. Antichrist's followers respond to the torment of these evil angels, in exactly the same way as they do to the judgements of God through of the vials. They refuse to repent of their evil lives, and the murder of God's dear children, and even blaspheme God to His face. Rev.9v20,21. 16v6,9-11,21

The star falling from heaven to earth, is surely the angel of Rev.9v2,11., "the angel of the bottomless pit," called "Abaddon," and "Apollyon," (both mean "destruction"). "Fallen," is "peptokota," the perfect active participle of "pipto," to fall, " which Rienecker says is the dramatic perfect and is like a highly dramatic historical present as in Rev.5v7., when Jesus takes a "book" out of the hand of the Father. The perfect indicates that the angel has already come down. "Pipto" is probably used to show the speed and force of the angel's descent. There is very little difference between falling, alighting and descending, and the angel of Rev.9v1., could descend like the angel of Rev.20v1..

"Given," is "edothe," the aorist passive indicative of "didomi," Rienecker states that this is the theological or divine passive and indicates that God gives the key, this refutes the idea that this angel is Satan, or another evil angel. The key of the Abyss belongs to Jesus, and He would certainly not entrust it to an evil angel. Rev.1v18. "The Abyss," is a part of Hades where unbelievers and evil angels are imprisoned, and where Jesus went to pay the penalty of our sins. Lk.8v31. Mt.8v29. See Rev.9v1,2,11. 11v7. 17v8. 20v1,3. Rom.10v7. Eph.4v9.

6. In Rev.11v10., we read that the followers of Antichrist had been "tormented" by the Two Witnesses.
The A.V., "tormented," is "ebasanisan," the first aorist active indicative of "basanizo." Robert Young in his "Concise Critical Comments" translates it as "tried." Again "basanizo," is most appropriate, God's judgements try and expose the hearts of Antichrist's followers. They rejoice that they no longer have to endure the plagues and judgements that these two great prophets have inflicted on them. The Two Witnesses, like Elijah, also stop it raining on Israel for the 3½ years of their ministry. 1Kings.17v1. Rev.11v3-6. These evil people stubbornly refuse to repent even after the continuous manifestation of God's mighty acts of judgement for the whole of the 3½ years of the Great Tribulation. When Jesus returns in power and glory the total hardness of heart and rebellion of these evil people is revealed when they turn their weapons on Jesus, and boast that they will destroy him. God derides their folly and quickly executes them. Ps.2v1-6. with Rev.19v19,20. Those who reject and oppose God's mightiest acts of judgements, and refuse to learn righteousness from them, are rebelling in full light, and there is little or no hope of their repentance and redemption. Is.26v9,10.

N.B. Rev.19v3. "And again they said, Alleluia. And her smoke rose up for ever and ever."
The conflict between the Two Witnesses and Antichrist takes place in Jerusalem. Here we see the effects of God's judgement on Jerusalem. As in Is.1v21., God calls Jerusalem, a harlot city, and He renames her, Babylon, and in Rev.11v8., He calls her Sodom, because of the sins of the flesh, and Egypt, probably because her king claims to be God. Rev.17v3-6. 19v1-3. Ezek.16v48,49,56. In Rev.18v24., she is said to have shed "the blood of prophets and of saints," the very sin Jesus accused Jerusalem of in Mt.23v37-39.. The rulers, merchants, and all who have profited from the evil rule of Antichrist over Jerusalem, lament that the profitable harlot city has been destroyed. They are filled with anguish over the curtailment of their profitable and evil activities and pleasures. It is a terrible indictment of this city, and the wicked people who mourn over her, that the bodies and souls of men are placed last in their list of the things that this city traded in, even animals like sheep and cattle are counted of more value. The wicked look upon their soul as the cheapest and least important commodity. Rev.18v9-19

In Rev.18v7,10,15., the noun "basanismos," describes the effect of God's judgmental trial of Jerusalem. In his "Concise Critical Comments," R. Young translates, "torment and sorrow," "basanismon kai penthos," in Rev.18v7., as, "trial and suffering;" and in Rev.18v10. and 18v15., translates, "the fear of her torment," "ton phobon tou basanismou," as, "the fear of her trial."

From Rev.18v1 to 19v5., we see that all of Heaven's citizens rejoice that God has judged the harlot city Jerusalem, and proclaim the justice of that judgement. In Rev.18v6., the word for "reward" is "apodote," which speaks of a just requital, and not of revenge. Likewise in Rev.18v20., the word for "avenged" is "ekrinen," which also speaks of justice and not vengeance, the RSV reads "God has given judgement for you against her." Heaven praises and worships God for His judgement on the wicked. Rev.19v4. A voice from the throne, summons all God's servants to join in praise to God over these issues of judgement. In Rev.19v1-6., we have four tremendous Alleluias over the judgement of the wicked and Jerusalem, and because "the Lord God omnipotent reigneth." Rev.5v11. Heb.12v22.

All of the righteous rejoice that the sufferings of God, and the suffering of His people at the hands of the wicked, is finished forever. God's kingdom has been set up on earth. Is.34v10. 42v13-17. 63v1-6. 66v24. There will be heartfelt rejoicing and thankfulness when Satan and his angels and the rest of the wicked are confined in God's prison. This, is, of course, quite a different kind of rejoicing to that which takes place when a sinner repents, for there can be no pleasure over the death and eternal confinement of the wicked in Hell. Lk.15v7. Ezek.18v23,32. They rejoice that the pain and suffering caused by evil are forever banished from the creation. We also see in Rev.19v2., that all the redeemed are perfectly satisfied at the "true and righteous" judgements of God. They are "saying," ("legonton," the present active participle of "lego"), "Allelouia," this only occurs in the New Testament in Rev.19v1,3,4,6., and means, "Praise ye the Lord."

When our Lord's feet touch the Mount of Olives, a great earthquake takes place and shatters the city, and divides it up into three parts, according to Rev.16v19.; some of the old city is then covered with the waters of the new river of Ezek.47v1-12.. According to Ps.48v1,2., the new Millennial city of Jerusalem will be built upon the new mountain that is formed to the north of the present site. The prophecy of Dan.9v26., also confirms that the end of the present city of Jerusalem will be with a flood. This is quite impossible at the moment, it takes the colossal earthquake of Zech.14v4-8., which is also mentioned in Rev.16v17-20., and the consequent massive earth movements to make this possible. The Hebrew word for "flood," in Dan.9v26., is "sheteph," and is translated as "flood," in Ps.32v6. Dan.11v22. and Nahum.1v8. This flood is the reason why neither music or voice shall be heard in the streets, and no work will ever take place in her again.

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