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Showing posts with label SDA. Show all posts
Showing posts with label SDA. Show all posts

28 August 2022

The Satan, Enemy of God and Humankind: a Survey of an Active and Dangerous, albeit Defeated, Foe; and, a Remonstrant’s Renunciations of the Domain of Darkness

J. D. Gallé | Monday, 29 August 2022


The character of the Calumniator
        The Satan,[1] that is, the Adversary of Yahweh God, his elect angels,[2] and all humankind (particularly the consecrated ones of God, namely followers of the Lord Jesus Christ), in this present, passing, evil age,[3] is leading astray the entire inhabited earth.[4] He is also known as the Devil,[5] that is, the Slanderous One. The Lord Jesus identifies the Slanderer as the father of falsehood: a malignant, malevolent entity devoid of truth, whose native tongue is that of speaking lies,[6] who ever seeks to defame the character of God, and relentlessly accuses the people of God in the presence of God.[7]

The Evil One hinders the human race
        In accordance with his ill will towards God the Creator and his creation, particularly those originally made in the image of God,[8] namely human beings, the god of this age utilises manifold artifices and tactics to blind minds,[9] deceive, divert, ensnare, harass, harm, injure, and prevent human beings from being reconciled to God the Father through faith in Jesus Christ, who died and was raised again to procure salvation for the entire human race.[10]

The aim of the Adversary’s attacks against the faithful
        For those who are presently united to Christ, the Adversary seeks to undermine and diminish their faith through temptations to doubt, disobedience, fear, and unbelief, opportunistically assailing them through grievous trials, and assorted bodily and mental afflictions. His aim is to ultimately destroy the faith of the saints, the holy ones of God, leading them to depart from Christ, the Son of the living God, their only hope of salvation. For this reason, the prospect of apostasy is treated as an actual danger in the New Testament writings, a temptation to which disciples of the Lord Jesus Christ must not succumb even under the most dire of circumstances.

The Slanderer: ruler of this world
        True to his nature, the Enemy, the Slanderer, is also called the Evil One, under whose domain the whole world is reclined.[11]  As shocking as it might be to some, the Satan possesses a powerful, hierarchical, orderly kingdom of his own that is in direct opposition to the kingdom of God.[12] He is the Mastermind of the corrupt, evil, fallen world-system; the Psychopath of psychopaths; a cold, calculated genius, who seeks to mimic and pervert the ways of the One to whom he shall ever be inferior: the Lord Jesus Christ, who, in the flesh, in obedience to the Father, defeated and rendered the Slanderer powerless by submitting to an agonising, humiliating death on a Roman cross approximately two thousand years ago at Golgotha.[13]

Salvation from the powers of darkness
        Through the proclamation of the Good News of Jesus Christ, all persons everywhere are now called to change their minds and turn from darkness to light, from the authority of the Adversary to God,[14] from the authority of darkness to the reign of the Son of his (God’s) love.[15]
        In what is commonly referred to as the Lord’s Prayer, a model prayer for Christ-followers recorded in the Sermon on the Mount,[16] the Lord Jesus underscores the solemnity with which we are to regard our spiritual enemy, instructing his disciples to entreat their Father in the heavens for deliverance (or rescue) from the Evil One.[17]

The end of the Evil One
        According to the scriptures, the Slanderous Ones fate shall be in the lake of fire and sulphur,[18] the fire of the age to come, the age-lasting fire,[19] into which he and his angels (messengers) are to be permanently banished by the King, Jesus the Anointed One.[20] This shall occur when the Lord Jesus, accompanied by all his holy angels, returns in glory at the consummation of the age, and judges the nations in righteousness, fully reclaiming the world as his rightful kingdom.[21, 22] Amen.


For this objective the Son of God was made visible: in order that he may annul, break up, destroy, dissolve, loose, undo[23] the works of the Slanderous One. 
(1 John 3.8cd)[24]

 

But if we may keep walking in the light just as He Himself is in the light, we have fellowship with one another and the blood of Jesus Christ His Son cleanses us from every conceivable sin. 
(1 John 1.7, LNT)[25]


A Remonstrant’s renunciations

  • I renounce Satan and his works;
  • I renounce the kingdom/reign of Satan;
  • I renounce the authority/dominion of Satan;
  • I renounce the authority/dominion of darkness;
  • I renounce all Satanic and demonic affiliations and associations;
  • I renounce the spirit of the Antichrist;
  • I renounce all sorcery and witchcraft;
  • I renounce any curse written, muttered, or spoken against me, in secret or in the open;
  • I renounce all forms of sexual perversion and immorality as contrary to God and his will.

Renunciations relating to the Seventh-day Adventist Church

        On Ellen G. White.
  • I renounce Ellen G. White (1827–1915) as a false prophetess;
  • I renounce Ellen G. White as the Spirit of Prophecy;
  • I renounce Ellen G. White as one being in possession of, or manifesting, the gift of prophecy imparted by the Holy Spirit at any time during her ministry, antedating or postdating the establishment of the Seventh-day Adventist Church in 1863, to the time of her death on Friday, 16 July 1915;
  • I renounce Ellen G. White as an infallible interpreter of scripture;
  • I renounce the writings of Ellen G. White as being in any way authoritative or divinely inspired, and thus deny that ‘[h]er writings speak with prophetic authority’ or that ‘her writings are a continuing and authoritative source of truth’;
  • I renounce Ellen G. White as ‘the Lord’s messenger’ or ‘the messenger of the Lord’.

        On the Seventh-day Adventist Church organisation.
  • I renounce the Seventh-day Adventist Church organisation as the remnant church of God, and rather affirm that the organisation was ultimately founded upon presumptuous, false prophecies concerning the timing of the Second Advent of the Lord Jesus Christ by William Miller (1782–1849), and creative, false reinterpretation of those failed prophecies by some of his despondent followers, who refused to accept that they had been deceived;
  • I renounce the deception of the Seventh-day Adventist Church organisation;
  • I renounce the unrepentant, self-justifying spirit of the Seventh-day Adventist Church organisation.

        On 1844 and the investigative judgement / pre-Advent judgement.
  • I renounce any notion that the Lord Jesus Christ is not presently at the right hand of the Father;
  • I renounce the Seventh-day Adventist doctrine of the investigative/pre-Advent judgement;
  • I renounce the suggestion that anything novel or significant occurred in redemptional or salvational history on Tuesday, 22 October 1844;
  • I renounce the notion that believers in Jesus Christ who rejected William Miller’s false prophecy concerning the Second Coming of Jesus Christ on earth in 1844 underwent any change in their salvational position or status before God.

        On the seventh-day Sabbath and the keeping of a specific day.
  • I renounce belief in present or future Sunday observance as the Mark of the Beast and seventh-day Sabbath-keeping as the seal of God;
  • I renounce seventh-day Sabbath-keeping as in any way binding, mandatory, or necessary in the new-covenant era;
  • I renounce seventh-day Sabbath-keeping as being in any way necessary for new-covenant believers in Jesus Christ to attain and/or retain salvation in this age, or inherit salvation in the age to come (eschatological salvation); or, in other words, I renounce seventh-day Sabbath-keeping as a ‘testing truth’ for new-covenant believers, and deny that honouring and refraining from work on the weekly, seventh-day Sabbath is in any way determinative of a person’s entrance into the kingdom of God in the new heavens and new earth, whether one shall inherit or be banished from God’s kingdom;
  • I renounce the necessity of keeping a specific day of the week in the new-covenant era, whether it be the seventh-day Sabbath or the first day (Sunday), for the purpose of attaining or retaining salvation, or growing in holiness/Christ-likeness (progressive sanctification);
  • I renounce seventh-day Sabbath observance as a definitive sign or mark of allegiance to the Lord Jesus Christ, for the end of the law is Christ, resulting in righteousness for everyone believing in him.[26]

Further renunciations 
  • I renounce mysticism, false visions, demonically inspired spiritual experiences, and false tongues;
  • I renounce the religious system of Roman Catholicism;
  • I renounce prayers to the saints;
  • I renounce prayers to the Virgin Mary;
  • I renounce prayers to angels;
  • I renounce Calvinism, in all its creeds, confessions, forms, and varieties, as the standard for Christian orthodoxy;
  • I renounce the doctrine of everlasting, conscious torture as an unassailable, requisite dogma of the Christian faith;
  • I renounce any and all organisations, religious or otherwise, which seek, wittingly or unwittingly, to raise themselves above the knowledge of God in Christ Jesus;
  • I renounce spiritual abuse, emotional abuse, verbal abuse, psychological abuse, physical abuse, sexual abuse;
  • I renounce saying prayers to, or seeking in any way to communicate with, the dead;
  • I renounce any and all communications with unclean / foul / impure / evil spirits (demons), other than to rebuke them in the name of the Lord Jesus Christ, and command them to depart to wheresoever the Lord Jesus may send them; 
  • I renounce all the lies of the Evil One in, for, and against my life, through whomsoever they may be spoken;
  • I renounce rock-and-roll and heavy metal music, and all forms of music and lyrics which are contrary to the glorification of the God and Father of the Lord Jesus Christ and the building up of his kingdom, which are rather designed to manipulate, warp, distract, and distort the minds and perceptions of human beings, and appeal to the cravings of the flesh, the cravings of the eyes, and the arrogance of life in humankind[27];
  • I renounce substance abuse of any kind, including drugs and alcohol;
  • I renounce pride and self-exaltation;
  • I renounce double-mindedness;
  • I renounce despair;
  • I renounce chaotic, irrational thoughts;
  • I renounce suicide and suicidal thoughts;
  • I renounce thoughts and feelings of worthlessness;
  • I renounce covetousness;
  • I renounce atheism;
  • I renounce nihilism;
  • I renounce meaninglessness;
  • I renounce fatalism;
  • I renounce misanthropy;
  • I renounce gluttony or surfeiting;
  • I renounce uncontrollable anger or rage;
  • I renounce the love of pleasures rather than the love of God;
  • I renounce the love of pleasures more than the love of God;
  • I renounce all false Jesuses, all false Christs;
  • I renounce taking vengeance for myself, and give room to the wrath of God;
  • I renounce denying, disowning, or disregarding the holy name of the Lord Jesus Christ;
  • I renounce blaspheming, the light treatment and misuse of, the holy name of God and the Lord Jesus Christ;
  • I renounce all harsh thoughts against the goodness and trustworthiness of God, who sent his Son to die for my sins that I might be saved;
  • I renounce any thought or consideration of blaspheming or speaking against the Holy Spirit;
  • I renounce my participation in evil and unclean works;
  • I renounce my participation in fellowship with the unfruitful, shameful works of darkness;
  • I renounce any and all involvement with the occult.

Ancestral renunciations
  • I renounce, to the fourth generation, any and all ancestral/familial associations, participation, involvement, indulgence of, and ties, past or present, by persons living or dead, with the following fruitless works of darkness:
    • rebellion against the Most High God;
    • unnatural love of self (self-love);
    • pride and self-exaltation;
    • self-worship;
    • an abusive, enslaving, controlling, tyrannical, domineering spirit, which seeks to dehumanise, diminish, subjugate, and lord itself over others;
    • a power-hungry spirit;
    • an entitled spirit;
    • a spirit of self-importance;
    • a self-serving, exploitative, parasitic spirit, which seeks only its own perceived good, enjoyment, advancement, health, comfort, welfare, and betterment, and views others as a means to an end;
    • a selfish spirit which refuses to recognise the dignity and rights of others;
    • a manipulative spirit;
    • a contemptuous, hateful spirit;
    • an envious spirit;
    • a brutish, animalistic spirit;
    • love of money or wealth;
    • love of lies;
    • hatred of the truth;
    • a spirit of lying;
    • a spirit of murder;
    • the occult;
    • occultic writings;
    • obsession with the occult;
    • obsession with the powers of darkness;
    • the speaking or reading of magical incantations;
    • sorcery, magic, wizardry, witchcraft;
    • astrology;
    • astral projection;
    • automatic writing;
    • channelling;
    • palm-reading and fortune-telling;
    • remote viewing;
    • mediums, seances, necromancy;
    • divination;
    • telepathy;
    • telekinesis (psychokinesis);
    • scrying;
    • energy healing;
    • yoga;
    • transcendental meditation;
    • martial arts;
    • prayers to Satan;
    • prayers to fallen angels and/or demons (evil, unclean spirits);
    • prayers to false gods;
    • prayers to ancestors or ancestral spirits;
    • prayers to the saints;
    • prayers to the Virgin Mary;
    • prayers to angels;
    • Freemasonry;
    • covens;
    • secret societies;
    • substance abuse;
    • tarot cards;
    • Ouija boards;
    • drug and alcohol reliance or addiction;
    • Satanic/demonic music, bands, and lyrics, which seek to glorify Satan, and/or blaspheme, diminish, deny, mock, and revile the person and work of the Lord Jesus Christ, who, on a day God the Father has appointed, shall judge the inhabited earth in righteousness[28];
    • hatred of the scriptures, the Word of God;
    • unnatural, demonic aversion to the holy scriptures;
    • mockery of the Word of God;
    • mockery of the Lord Jesus Christ;
    • hatred of Yahweh, the God of Israel, Creator of the heavens and earth;
      • hatred and blasphemy of the God and Father of the Lord Jesus Christ;
      • hatred and blasphemy of Jesus Christ, the only begotten Son of God;
        • diminishment or denial of the victory of the Lord Jesus Christ achieved against the Evil One and the powers of darkness, from the time of his enfleshment (incarnation) to enthronement, who is now seated at the right hand of God the Father, including the life; teaching, healing, and deliverance ministry; suffering and death on a Roman cross; burial; resurrection on the third day; and ascension of the holy Son of God approximately two thousand years ago;
        • denial of Jesus Christ as the Lamb of God, who has taken away the sin of the world;
        • denial of the holiness of the blood of the Lord Jesus Christ, its necessity for the salvation of sinful, fallen human beings, and its efficacy to save those who turn to God through faith in Jesus Christ;
        • denial of the Lord Jesus Christ as the great High Priest in the heavens;
        • hatred of the cross of Jesus Christ;
        • hatred of the blood of Jesus Christ;
      • hatred of the Holy Spirit;
        • speaking against, and blasphemy or vilification of, the Spirit of God, the sin that shall not be forgiven in this age or the age to come;
    • honouring, serving, or tolerating any false Jesus or false Christ, whether it be the false Jesus of Mormonism, Jehovah’s Witnesses, or some other false Christ;
    • the worship of idols;
    • the worship of ancestors or ancestral spirits;
    • the worship of human beings;
    • the worship of animals;
    • the worship of plants;
    • the worship of nature;
    • the worship of Satan, false gods, fallen angels, demons;
    • the worship of creation;
    • all forms of sexual perversion, bondage, and abuse;
    • incubi and succubi;
    • uncleanness;
    • malice;
    • envy;
    • unnatural attachment to objects/possessions;
    • the use and reliance upon amulets or charms as a means of attaining favour or protection from harm;
    • voodoo dolls;
    • bestiality;
    • sadism;
    • the torture of humans or animals;
    • the ritual sacrifice of animals;
    • cutting and self-harm;
    • suicide/self-murder;
    • the entertainment of suicidal thoughts;
    • the shedding of innocent blood;
    • the harm, abuse, and murder of infants and children;
    • murder/man-slaying;
    • human sacrifice;
    • the drinking or consumption of blood, human or animal;
    • vows or oaths made to Satan, fallen angels, demons, false gods, ancestors or ancestral spirits;
    • any consecration, allegiance, covenants made with, or service rendered to Satan, the fallen angels, demons, false gods, ancestors or ancestral spirits, that may have occurred, or may presently be taking place, by any and all persons in my ancestral/familial lineage, living or dead, to the fourth generation.

Final renunciations
  • I renounce the desires of my oppressors and all the oppressors of the saints/holy ones of God, human and non-human, natural and preter-/supernatural, who seek to harm, harass, hinder, abuse, torment, enslave, and destroy those who would follow the Lord Jesus Christ;
  • I renounce all strongholds, demonic portals, and access points of the Adversary and his emissaries whereby the powers of darkness may gain, maintain, and/or regain legal entry into my life;
  • I renounce the fear of human beings;
  • I renounce the fear of the powers of darkness;
  • I renounce the fear of fallen angels and/or demons;
  • I renounce the fear of the Evil One;
  • I renounce any and all idols;
  • I renounce any created being’s belief or claim of ownership of me, or over my life, as utterly false, demonic, and Satanically inspired;
  • I renounce any and all persons, places, and things which seek to hinder and usurp wholehearted allegiance to God the Father and his Son, the Lord Jesus Christ, in my heart, mind, and life;
  • I renounce the will of the Slanderer for my life.

 
        The Satan is the Adversary. He is opposed to God the Father, his Son, the Lord Jesus Christ, and the Holy Spirit. He is a liar and a murderer, and the originator of both practices. I renounce Satan as my enemy, and the enemy of God and Christ. I renounce the kingdom of the Evil One and the dominion of darkness in the name of the Lord Jesus Christ, whom the Father has raised from the dead and highly exalted above all powers, rulers, authorities, and dominions, and given him all power and authority in heaven and on earth. Amen.

        Jesus Christ is the true God and eternal life. He is King, Lord, Saviour, and Redeemer. The blood of the Son of God cleanses me from every sin. Amen.


A prayer for the freedom of the people of God
        May all the enemies and haters of God, who seek to hinder, harm, abuse, exploit, slander, and oppress those belonging to the Lord Jesus Christ be thwarted in their evil designs. Father God, in the name of the Lord Jesus Christ, set your people free to serve you. Grant them protection from the Adversary and his emissaries, and deliverance from the evil oppression of your enemies. Bring your justice soon to pass upon those who hate you, your Son, the Lord Jesus Christ, and who seek to harm and destroy your people. Repay them according to their works. Amen.

“No weapon formed against you shall prosper, / And every tongue which rises against you in judgment You shall condemn. / This is the heritage of the servants of [Yahweh], / And their righteousness is from Me,” Says [Yahweh].  (Isaiah 54.17, NKJV)[29]

 

So he cut two tablets of stone like the first ones. Then Moses rose early in the morning and went up Mount Sinai, as [Yahweh] had commanded him; and he took in his hand the two tablets of stone. Now [Yahweh] descended in the cloud and stood with him there, and proclaimed the name of [Yahweh]. And [Yahweh] passed before him and proclaimed, “[Yahweh], [Yahweh] God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.”  (Exodus 34.47, NKJV)[30]

 

Baptism, […], now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.   (1 Peter 3.2122, ESV)[31]

 

An invitation to Roman Catholics and Seventh-day Adventists
        If you are a Seventh-day Adventist or a Roman Catholic, for whatever good that you might believe has been, is being, and/or will be provided to you via these systems, I pray that your eyes will be opened to see the darkness that lurks deep within, and that you will call upon the name of the Lord Jesus Christ to free you from their bondage and deception.


Primary notes
        1. Greek: Σατανᾶς, Satanas.
        2. See 1 Timothy 5.21.
        3. See Galatians 1.4.
        4. See Revelation 12.9.
        5. Greek: Διάβολος, Diabolos.
        6. See John 8.44.
        7. See Revelation 12.10 (cp. Job 1.911; 2.45).
        8. See Genesis 1.27.
        9. See 2 Corinthians 4.4.
        10. See 2 Corinthians 5.1415, 19 (see also Jn 3.16–17; 12.47b; 1 Tim. 2.6; 1 Jn 2.2; 4.14).
        11. See 1 John 5.19.
        12. See Matthew 12.2528.
        13. See Hebrews 2.14–15.
        14. See Acts 26.18.
        15. See Colossians 1.13.
        16. See Matthew 57.
        17. See Matthew 6.13 (cp. Lk. 11.4, Byzantine/Majority Text).
        18. See Revelation 20.10.
        19. With few exceptions, the Matthean phrase, τὸ πῦρ τὸ αἰώνιον, to pyr to aiōnion (Gk) (Matt. 18.8; 25.41), which I have here elected to translate as ‘the fire of the age [to come]’ and ‘the age-lasting fire’, has been consistently rendered in most English Bible translations, committee-approved and independently produced alike, as ‘everlasting fire’ (e.g. CEV, GW, KJV, NKJV) or ‘eternal fire’ (e.g. ASV, CSB, ESV, NASB, NET, NIV, RSV). Notable exceptions include independent, non-committee translations by scholars such as David Bentley Hart (‘the fire of the Age’ [2017]); J. Webb Mealy (‘the age-long fire’ [2022])*; Richard Francis Weymouth (‘the f/Fire† of the Ages’ [1903]); and Robert Young (‘the fire[,] the age-during’ [1862]). 
        20. See Matthew 25.41.
        21. Matthew 25.31–46 (see also Matt. 13.36–43).
        22. Recall that, according to Matthew 4.8–9, the Slanderous One claimed ownership of the kingdoms of this world, and offered them to the Lord Jesus on the condition of prostrating himself before him and worshipping him (cp. Lk. 4.5–7), a temptation which the Anointed One stoutly denounced (Matt. 4.10; Lk. 4.8).
        23. Although most English Bible translations render λύω, lyō (Gk) as ‘destroy’ in 1 John 3.8, the term may also be translated ‘annul’‘break up’ (so Young’s Literal Translation [1862])‘dissolve’ (so David Bentley Harts The New Testament: A Translation [2017]), ‘loose’ (so Tyndale [1526]; Coverdale [1535]; Geneva Bible [1587]), or ‘undo’ (so John Nelson Darby’s translation [1890]; Literal Standard Version [2022]). (Richard Francis Weymouth’s New Testament [1903] reads, ‘The Son of God appeared for the purpose of undoing the work of the Devil’ [emphasis added]).
        24. My (slightly amplified) rendering.
        25. Lavender’s New Testament (2015),‡ emphasis added.
        26. See Romans 10.4.
        27. See 1 John 2.16.
        28. See Acts 17.31.
        29. New King James Version (1982). I have here rendered the Tetragrammaton (YHWH) as ‘Yahweh’ in square brackets, thus replacing the conventional, compromised rendering still retained in the NKJV and most English Bible translations, namely ‘the LORD’ (sic).
        30. Regarding the square-bracket enclosement of the Tetragrammaton, see note 29 (above).
        31. English Standard Version (2001–2016), emphasis added.


Secondary notes
        *  J. Webb Mealy, The Spoken English New Testament: A New Translation from the Greek, 1st edn (Eugene, OR: Head, Heart & Hands Books, 2022). ISBN: 978-0-9669908-6-7.
        †  Inexplicably, Weymouth capitalises ‘fire’ in the very same phrase occurring in Matthew 25.41, but not 18.8. I imagine that this was simply an oversight on his part.
        ‡  Malcolm L. Lavender, Lavender’s New Testament, A Literal Translation of the Robinson-Pierpont Majority Text (1995). Copyright © R. L. Lavender, 2015. ISBN: 978-0-9795014-7-0.

Copyright © J. D. Gallé, 2022. All rights reserved.


Addendum (28 Mar. 2023).  For a more thorough, expanded, periodically updated, personal list of renunciations (arranged somewhat differently than the present article), see the link to the following web page:

27 June 2019

The Table of Contents for ‘Salvation: Contours of Adventist Soteriology’ (2018)

J. D. Gallé | Thursday, 27 June 2019

        What follows is the table of contents for the twenty-chapter, four hundred–plus-page, multi-essay, multi-contributor volume, edited by Martin F. Hanna, Darius W. Jankiewicz, and John W. Reeve, Salvation: Contours of Adventist Soteriology (Berrien Springs, MI: Andrews University Press, 2018).[1] The names of the various essayists and comprehensive chapter (and index) pagination are included.

Introduction (pp. ix–xiii) 
Section 1 | God’s Plan in Christ: Is Salvation for Everyone? (p. 1) 
1. History of the Relationship among Human Free Will, God’s Character of Love, and the Great Controversy | Nicholas P. Miller (pp. 3–18)
2. Love at War: The Cosmic Controversy | Norman R. Gulley (pp. 19–32)
3. Foreknowledge and the Freedom of Salvation | Martin F. Hanna (pp. 33–59)
4. Divine Election and Predestination: A Biblical Perspective | Hans K. LaRondelle and John K. McVay (pp. 61–88) 
Section 2 | The Sin Problem: Are Humans Born in Need of a Savior? (pp. 89–90) 
5. Sin and Human Nature: Historical Background | Darius W. Jankiewicz (pp. 91–117)
6. Origin of Sin and Salvation according to Genesis 3: A Theology of Sin | Jiří Moskala (pp. 119–143)
7. The Nature of Sin: Understanding Its Character and Complexity | Roy Adams (pp. 145–157)
8. The Sinful Nature and Spiritual Inability | George R. Knight (pp. 159–171) 
Section 3 | Jesus Saves: A Perfect Solution? (pp. 173–174) 
9. Historical and Theological Background of the Doctrine of Atonement | Denis Fortin (pp. 175–188)
10. Atonement: Accomplished at the Cross | Jon Paulien (pp. 189–220)
11. The Meaning of the Intercessory Ministry of Jesus Christ on Humanity’s Behalf in the Heavenly Sanctuary | Jiří Moskala (pp. 221–240)
12. At-one-ment Forever in God’s New Heaven and New Earth | Roy E. Gane (pp. 241–258) 
Section 4 | Amazing Grace: Can Believers Earn Their Salvation? (pp. 259–260) 
13. Grace: A Brief History | John W. Reeve (pp. 261–299)
14. The Grace That Comes before Saving Grace | George R. Knight (pp. 287–299)
15. The Grace That Justifies and Sanctifies | Ivan T. Blazen (pp. 301–313)
16. The Grace of Christian Perfection | Hans K. LaRondelle and Woodrow W. Whidden (pp. 315–323) 
Section 5 | Blessed Assurance: Can Believers Be Sure about Their Salvation? (p. 325) 
17. From the Apostles to Adventism: A Brief History of Assurance | Jerry Moon and Abner Hernandez-Fernandez (pp. 327–359)
18. Wind and the “Holy Wind”: Divine Assurance of Salvation | Jo Ann Davidson (pp. 361–374)
19. Assurance of Salvation: The Dynamics of Christian Experience | Woodrow W. Whidden (pp. 375–394)
20. Assurance in the Judgment | Richard M. Davidson (pp. 395–416) 
Epilogue (pp. 417–418)
Contributors (pp. 419–420)
Scripture Index (pp. 421–442) 
Subject Index (pp. 443–464)

 

Note
        1. At the time of this writing (27 Jun. 2019), neither the publisher of this volume (Andrews University Press) nor any large online book retailer, to the best of my knowledge, yet has a comprehensive table of contents listed for Salvation: Contours of Adventist Soteriology (2018), a year past its original publication date.

Original content copyright © J. D. Gallé, 2019. All rights reserved.


In order to purchase a copy of AUP’s Salvation: Contours of Adventist Soteriology (2018),* see the following links:



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24 May 2019

LeRoy Edwin Froom on ‘Aiōn’ and ‘Aiōnios’ in ‘The Conditionalist Faith of Our Fathers’ (1959)

Latest updates to Preface: Monday, 20 February 2023; Tuesday, 13 June 2023 


Preface
        What follows is the unabridged twenty-fourth chapter, ‘Terms and Usages: “Aiōn” and “Aiōnios”’ (sic), from LeRoy Edwin Froom’s The Conditionalist Faith of Our Fathers: The Conflict of the Ages over the Nature and Destiny of Man, 2 volumes (Wahington, DC: Review and Herald, 1959, 1965), volume 1, pages 431–444. Unfortunately, this volume is currently out of print, and, in my estimation, shall likely not soon be brought back into circulation by the publisher.
        I have attempted to remain faithful to the same basic structure and formatting as seen in the original. I have retained all the unique occurrences of capitalisation by the author, along with his original emphases. The heading titles are the author’s (i.e. Froom’s), as are all the English transliterations of Greek phrases contained in brackets and square brackets.
        The only significant alteration I have made is in converting the footnotes to endnotes (of which there are seven). Additions to the text are contained in square brackets, followed by the initials ‘J. D.’ so as to prevent possible confusion. (There are three instances in which I have done this, two of which are cases wherein I have added relevant scriptural citations omitted by Froom.)

J. D. Gallé
2015, 2023




LeRoy Edwin Froom, The Conditionalist Faith of Our Fathers: The Conflict of the Ages over the Nature and Destiny of Man, 2 vols. (Wahington, DC: Review and Herald, 1959, 1965), 1.431–444


Chapter Twenty-four


Terms and Usages: “Aiōn” and “Aiōnios”

I. Principles Governing the Meaning of Aiōn and Aiōnios

        1. Definitions and Usages—According to Young [namely Robert Young, translator of the Young’s Literal Translation (1862), a nineteenth-century English translation of the Bible, and author/compiler of Young’s Analytical Concordance to the Bible (1879)  —J. D.], the noun aiōn (meaning “aeon” or “age”) occurs 128 times in the New Testament, in 102 passages—34 times in simple form, and 64 times in prepositional phrases and forms. The adjective aiōnios (belonging to an age) is used 67 times—42 times rendered “eternal” and 25 times as “everlasting.” Even if aiōn meant “eternity”—which it does not—aiōnios could only mean “belonging to eternity,” not necessarily lasting through it. And in not one of the passages does the word itself mean endless. There are classical Greek words that do stand for endless, but such words are not used in the New Testament. That too is significant.
        Aiōn may be defined as a period of existence, or continuous being, whether a lifetime or an age. It is sometimes limited and sometimes denotes boundless periods and endless eternity. In 23 instances aiōn is doubled. The basic thought is always continuity, whether for a definite period, long or short, or for all time. It is often a “hidden” period—hidden as to precise length, sometimes terminable, sometimes interminable. So aiōn, like our term “age,” denotes a period of undefined length.
        In order to determine its length in any given instance, even relatively, the context and other passages where used must be considered, and especially the substantive to which it is attached. Therefore aiōnios does not, and cannot, always have the same meaning, for it is modified or even altered by the substantive that it modifies.
        2. Specific “Aiōnios” Usages Outlined.—According to the Englishman's Greek Concordance, in the 24 passages in the New Testament where aiōnios is rendered “everlasting” 14 are used with zōē-life—meaning life without an end. Of the remaining 10, two are used with “fire” (continuing unquenchable until that on which the fire feeds is consumed); once with “punishment” (permanent in effect); once with “habitations” (doubtless the new earth) without end; once with “destruction” (like punishment); once with “consolation” (unending for the saved); once with “power” (ascribed to God, and hence without limit); once with “covenant” (unending in results); once with “kingdom of our Lord” (hence unceasing); and once with “gospel,” or “power of God” (and thus limitless in duration—Rom. 1:16). So AIONIOS always takes its meaning from the word to which it is attached.
        In the Authorized Version, in prepositional phrase form (with aiōn as the base), it appears some 68 times, and has been variously rendered: “since the world began” (Luke 1:70; Acts 3:21); “from the beginning of the world” (Eph. 3:9); “for ever” (20 times); “ever” (Heb. 7:24); “for evermore” (Heb. 7:28); “for ever and ever (20 times), et cetera.

II. Aiōn and Aiōnios in the Contrasts of Scripture

        1. Golden Rule: Perpetuity within Limits.Aiōn and aiōnios, when used in connection with life (zōe) for the righteous, mean constant, abiding, eternal, measureless. It involves unbounded existence and duration in the world to come. But when used of the continuance (or more accurately of the consuming) of the wicked, who are to be destroyed, it is transitory, and comes to an end. Everything consequently and consistently depends upon the nature and destiny of the substantive that it modifies. That is the golden rule of interpretation of these terms. It is perpetuity within limits—the duration being determined by the person, or thing, or condition to which it is attached.
        Thus with the fate of the wicked. It is until their destruction is accomplished—not a process going on forever. The "fire" that shall not be “quenched” does not mean that it shall not ultimately cease. The fire that destroyed Sodom and Gomorrah was “unquenchable” (no one could put it out), but it finally ceased burning. But this was not until its objective was accomplished. (This is discussed under “destruction,” and “punishment.”
        2. Two Determinative Principles Re “Aiōnios”—All are aware that aiōn and aiōnios have been the subject of avid dispute among proponents and opponents of the Innate-Immortality postulate. The issue has been: Do these terms mean endless or age enduring, or both, upon occasion? Two things need to be noted at the outset:
        (1) Aiōnios is constantly predicated of the new supernatural life, received through regeneration by the Spirit of God. But, in contrast with this, aiōnios is never, in any of its forms, used in Scripture of the old, or natural, life of man. Furthermore, (2) it is never, anywhere throughout the entire Word of God, predicated of a continuing death as the penalty of sin. When used of death, it means a period of limited duration. These principles are determinative.
        The terms “eternal death” and “everlasting death” are consequently not found in the Bible. Life may be brief, or long—or endless if it pleases God to perpetuate it—but death is a finality in itself, and needs no qualifying epithet. And that is the doom denounced upon sinners—“Sin, when it is finished, bringeth forth death” (James 1:15; cf. Rom. 6:23). This is the “second death,” which follows the judgment of the wicked. From this there is no resurrection. But of the new life, the spiritual life, the divine life, upon which the people of God enter, and of which the epithet aiōnios is predicated, and no other, is zōē aiōnios. It is without any limitation.
        3. Gehazi's “For Ever”-Leprosy Lasted until Posterity Extinct.—The master key that unlocks the meaning of any passage employing the terms aiōn or aiōnios is that they are to be taken to mean as long as the thing or person under consideration (in the light of the surrounding circumstances) can exist. Its duration is always determined by the noun to which it is attached. That simple principle will solve all problems and meet all cases.
        Take an Old Testament example: The curse of leprosy upon Gehazi (2 Kings 5:27)—that the leprosy of Naaman “shall cleave unto thee [Gehazi], and unto thy seed for ever”—simply means that it should continue as long as Gehazi and his posterity should continue to exist. In other words, until the line became extinct. Then it would cease. And, under the terms of this prophecy, it must have taken place fairly soon. It is restricted to the extent of the duration of the thing or person to which it is applied. The “for ever” of Gehazi was consequently only until his posterity became extinct.
        4. Length Governed by Noun to Which Attached.—When aiōn and aiōnios are applied to Divine Beings, or to the eternal home of the saints, or to the redeemed, immortalized saints, they then obviously denote eternal duration, or eternity of being. But as noted, when aiōn and aiōnios are applied to things that will have an end, they are correspondingly limited in meaning. Thus, when they are applied to the existence of the wicked—who will finally cease to be as the result of the “second death”—they must be limited, according to their signification.
        We must consequently conclude that the modifiers aiōn and aiōnios, with reference to the two classes—“saints” and “sinners”—mean, respectively, bliss throughout all eternity, on the one hand, for the eternally righteous, and on the other hand coming to an end forever, after a due and just period of suffering for the unrepentant and doomed sinner. The wicked are ultimately and utterly extinguished because they refused the eternal life so freely offered to them, which is nevertheless to continue throughout the ages without end for the righteous, who accepted its provisions.
         5. Body Blow to Immortal-Soul Theory.—We have already established the fact that aiōnios (“eternal” or “everlasting”) is constantly coupled with zōē in Scripture—giving the meaning of endlessness to the life. And we have stressed the point that aiōnios is never, in Scripture, joined with psuchē. It therefore follows that such terms as “immortal soul,” “never-dying soul,” and the like, though frequently used by many ecclesiastics and philosophers, are not found anywhere between the covers of Holy Writ.
        That inexorable fact is a body blow to the Immortal-Soul theory. Those who possess nothing higher than the natural psuchē-life from Adam are destined to perish, and ultimately cease to be. And inspired Bible usage counterbalances and nullifies any and all human opinions to the contrary.
        6. Restricted Use in the Apocalypse.—And observe this added point: In the Apocalypse, where the plural form eis tous aiōnas tōn aiōnon (“to the ages of the ages”) appears frequently,[1] the reference is usually to personified organizations, systems, or associations (such as “beast,” “Babylon,” “false prophet”) which must be punished, but which will not exist in the world to come.

III. Texts Exemplify Diversified Meanings of Aiōn and Aiōnios

        Before testing out these principles with a diversified group of New Testament passages, let us first establish the connection between Old Testament and New Testament usage.
        The Septuagint again constitutes the vital link between the Hebrew Old Testament ‘olam and the Greek New Testament aiōn and aiōnios, and provides a second valuable key to right understanding. In the Septuagint’s use of aiōnios, God and His attributes, kingdom, and covenant are set forth as unlimited and eternal. But earthly objects, belonging to a passing dispensation, and divine dealings not lasting beyond the continuance of the earth in its present form are always set forth as limited, or restricted, in duration.
        Thus it is with the priests’ office (Ex. 29:9), “perpetual” statutes (Lev. 3:17), the burning of Ai (Joshua 8:28), “perpetual hissing” (Jer. 18:15, 16), “perpetual desolations” (Jer. 25:12; Eze. 35:9; Zeph. 2:9), “perpetual wastes” (Jer. 49:13), et cetera. This mixed usage constitutes a reliable guide to New Testament practice.

Eighteen Dissimilar Examples Typify Differences

        Here are eighteen annotated New Testament examples of this multiple usage with the Greek original, and its literal meaning:

        Matt. 13:39—“The harvest is the end of the world [sunteleia tou aiōnos, “consummation of the age,” or aiōn].”
        Matt. 21:19—“Let no fruit grow on thee [barren fig tree] henceforward for ever [eis tōn aiōna, for the remainder of its life—not to all eternity].”
        Luke 1:70—“Which have been since the world began [tōn ap’ aiōnos, “since time began,” “from all time,” “from the age,” "from of old”].”
        Luke 20:35—“Accounted worthy to obtain that world [tou aiōnos, “that other age,” “the age to come”].”
        John 9:32—“Since the world began [ek tou aiōnos, “out of the age”] was it not. …”
        John 13:8—“Though shalt never wash my feet [eis tōn aiōna, “never while the world lasts,” “as long as I live,” “not to all eternity”].”
        Acts 15:18—“All his works from the beginning of the world [ap’ aiōnos, “from the age,” “from of old,” “eternity”].”
        Rom. 16:25—“Which was kept secret since the world began [chronois aiōniois, “through ages long past,” or “along with times eternal”].”
        1 Cor. 2:7—“Which God ordained before the world [pro tōn aiōnōn, “age or age-time,” “of indefinite duration”].”
        1 Cor. 10:11—“Upon whom the ends of the world [tōn aiōnōn, “of the ages”] are come.”
        2 Cor. 4:4—“The god of this world [tou aiōnos toutou, “of this present age”] hath blinded.”
        Gal. 1:4—“Deliver us from this present evil world [ek tou … aiōnos, “out of the present age or period”].”
        Eph. 2:7—“That in the ages to come [en tois aiōsin, “in the periods of the future”] he might shew.”
        2 Tim. 1:9—“Given us in Christ Jesus before the world began [pro chronōn aiōniōn, “before the ages of time” or “before times eternal”].”
        Titus 1:2—“Eternal life, which God … promised before the world began [pro chronōn aiōniōn, “before times eternal,” “before the commencement of the ages,” “long ages age”].”
        Heb. 1:2—“By whom [His Son] also made the worlds [tous aiōnas, “ages”].”
        Heb. 11:3—“The worlds [tous aiōnas, “ages”] were framed by the word of God.”
        Jude 25—“Be … dominion and power, both now and ever [eis pantas tous aiōnas, “to all the ages,” “before every age and now and unto all the ages”].”
        Let us now analyze the evidence, seeking out and applying the sound guiding principles disclosed by these and other passages wherein usage alone is determinative.

IV. Sound Interpretive Principles Emerge for Guidance

        The fact that the adjective aiōnios is applied to some things that are “endless” does not for a moment prove that it always means endless, for such a rendering would, in many passages, be manifestly impossible and absurd. Further, the adjective “eternal” (aiōnios) and the adverbial phrases that express eternity (such as “forever” and “forever and ever”), indicate an indeterminate duration, whereof the maximum depends upon the nature of the person or thing that it modifies.
        It is clearly infinite when predicated of God and eternal things, which are above and beyond time, or or beings who live by faith in communion and connection with Him. On the contrary, it is only relative for other beings, such as mortal man. Thus the sufferings of perishable creatures logically cannot be prolonged longer than is compatible with their perishable nature.
        The length must be inferred and determined from the context and nature of the thing or persons under consideration. For example, in Romans 16:25, 26 the mystery of the gospel, hidden in times past—“chronois aiōnios” (along with eternal times, but which have come to an end)—is placed in contrast with aiōniou Theou (“eternal God,” v. 26, R.S.V., endless and independent of all time). To hold that aiōnios in the one instance must mean the same as the other is manifestly an absurdity.
        The Old Testament equivalents of aiōn and aiōnios were applied to the Aaronic priesthood, the inheritance given to Caleb, the period of the slave's life, the burning of the fire upon the altar, the leprosy of Gehazi, et cetera.[2] One notable case in point was “the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever” (Isa. 34:9, 10). And in Deuteronomy 23:3, 6 “for ever” is limited to the “tenth generation.” Such examples afford sound principles for our guidance.
        1. Vast Scope of Meaning of “Aiōn” Exhibited.—In the Authorized Version aiōn is frequently translated “world.” Later, the revisers usually rendered aiōn by “age,” at least in the margin. The Greek word for “world,” in its material framework, is, of course, kosmos, while aiōn is earth's history in the larger setting of eternity. It is finite man in a finite world, preceded and followed by the timeless eternities of past and future. God, the King of the “ages,” laid His redemptive plans before the ages began to unroll, and sent forth His Son at the appointed time to consummate His matchless plan for the redemption of humanity.
        In its backward look in depth, aiōn was a period lost in the mists of past eternity—the farthest dawn of time (Luke 1:70; John 9:32; Acts 15:18; Jude 25). But it may refer not only backward to time without beginning, but forward as well, as without end in the future. Thus we see that one group of aiōn texts tells of that which is divine and endless—God Himself (Rom. 16:26); His attributes (1 Tim. 6:16); His kingdom (2 Peter 1:11); His covenant (Heb. 13:20), et cetera.
        Another group tells of the “ages” planned by God (Rom. 16:25; 2 Tim. 1:9; Titus 1:2). A third group tells of His various acts and activities—“punishment” (Matt. 25:46); “judgment” (Mark 3:29; Heb. 6:2); “destruction” (2 Thess. 1:9); “salvation” (Heb. 5:9); “redemption” (chap. 9:12), et cetera. And there are lesser categories, but there is no conflict. Let us note a few important points.
        2. God Has Infinity; Man Does Not.—There is a common misconception that any existence beyond this life is eternal, and that anything that is indefinitely extended is infinite and endless. But infinity is an attribute of God alone. He is the “King eternal, immortal, invisible," et cetera (1 Tim. 1:17), “who only hath immortality, dwelling in the light which no man can approach unto” (chap. 6:16). Therefore, intrinsic eternity of being cannot be the attribute of any creature, or he would be equal to his Creator.
        Man does not, and cannot, possess God’s infinite attributes. Man can and does have wisdom, intelligence, power, and other attributes of free moral agents. But because of the very fact of his creation he must be dependent upon God for all that he is and has (Acts 17:28).
        God gives to man “life.” But this life is subordinate to God's own absolute, original, underived, self-existent life. God may prolong man’s life, even without end. But such life is ever conditioned on God’s will, power, and pleasure. It is contingent, and cannot be an independent life. The life everlasting, or immortality—which He has promised to all who are united to Him—is everlasting simply because such beings are in vital connection with Him. Such life is not absolute, but conditional. It is because He thus keeps them that the redeemed will be immortal.
        Again, because the wicked will live again after the first death, some jump to the conclusion that such life after death will be endlessly perpetuated. But the Scriptures solemnly assure us that the wicked dead are to be raised, judged, and destroyed with an everlasting destruction, which is the “second death” (Rev. 20:6, 14, 15; 21:8 [see also Rev. 2.11 —J. D.]).
        The present earth and sinners are not to be forever in process of destruction by the purifying fires of the last day. The new earth is to rise from its ashes (Rev. 21; 22; 2 Peter 3:10-13). And the new earth, purified from all the deformities of the curse, is to be the everlasting abode of the righteous forever. Those are the contrasts left on record for our guidance.
        3. “Aiōnios”—Eternal in Results, Not in Process.—Many illustrious scholars recognize that the meaning must be sought not in aiōnios but in the noun to which it is attached.[3] Let us apply the principle: If the noun stands for that which is essentially eternal, then the accompanying adjective (aiōnios) is properly translated eternal. But if it is applied to that which is temporal and terminable, then aiōnios simply means lasting to the natural limits of the noun. Thus the “eternal God” (Rom. 16:26, R.S.V.), “eternal Spirit” (Heb. 9:14), and “eternal kingdom of our Lord” (2 Peter 1:11, R.S.V.) are all clear and incontrovertible. Here the adjective has the meaning of endless, for the existence of Deity and His divine attributes and kingdom are without end.
        But when aiōnios modifies nouns of action, such as an “eternal judgment” (Heb. 6:2), “everlasting punishment” (Matt. 25:46), and the everlasting fires of Gehenna [see Matt. 18.8–9; 25.41 —J. D.], it must be understood as lasting “forever” in the sense of everlasting results rather than an everlasting process. It is the verdict of the judgment that is immutable and stands forever—eternity of result, not of process. The same is true of “eternal redemption” (Heb. 9:12). This is not an endless process, but the eternal result of Christ's once-for-all redemptive activity for man's salvation.
        Similarly with “eternal destruction.” A thing that is not destroyed until the act of destroying comes to an end. The results of the destructive process are therefore eternal. When aiōnios modifies “punishment,” the process is not one of eternally punishing but the eternal result of a terminative process. When a criminal is hanged, electrocuted, or gassed, the process is not one of eternal hanging, electrocuting, or gassing. The criminal is deprived of life forever.
        In the case of “eternal fire” (Jude 7), the duration is determined by the nature of the fire, which burns until it consumes that upon which it is feeding, and then ceases—as with Sodom and Gomorrah, where the complete destruction of the cities is set forth as an example of the puros aiōniou which will destroy the wicked.
        4. Revelation 20:10—Example of Limited Torment.—That the terms aiōn and aiōnios often denote a limited period, and not always one of eternal duration, is apparent even from Revelation 20:10.
        “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and false prophet are, and shall be tormented day and night for ever [eis tous aiōnas tōn aiōnon, “to the ages of the ages”].”
        The limitation in the text is explicit. The verse does not refer to all the wicked, but speaks only of the devil and the symbolic “beast” and the “false prophet.” The “lake of fire,” as the place and means of torment, is mentioned in verse 14. But there it is the declared symbol of complete and final utter destruction. “Death and hadēs” are cast into the lake of fire, after which it is recorded, “There shall be no more death” (Rev. 21:4). It comes to an end. Whatever was cast into the lake of fire, after it has wrought its destruction, no longer exists. In Revelation 20:15 is the declaration that “whosoever was not found written in the book of life was cast into the lake of fire.” This marks the final disposition, through destruction, of all who are not saved in the kingdom of God.[4]
        Again, Revelation 14:11 represents the duration, or period of the unrest of a special group. It, too, represents a limited period that will end. As seen elsewhere, this allusion to the smoke ascending is clearly a figure of speech, and to make that the basis of a doctrine which contradicts all the plain teaching of the Word on this question, as well as making God infinitely cruel, cannot be the proper exegesis.[5]
        5. Beware of Unscriptural Foundations and Unsound Reasoning.—The rendering of the same word (aiōnios) once by “everlasting” and the other by “eternal”—as they appear twice in the same verse—is a purely arbitrary translator variation. Note it: “And these will go away into everlasting punishment [kolasin aiōnion, “everlasting in result”]: but the righteous into life eternal [zōēn aiōnion]” (Matt. 25:46).
        But, far more important, we must beware of eisegetically reading into the word kolasis (“punishment”) a sense that it does not possess. “Punishment,” here, is the opposite of life only if that punishment be “death”—which it is. The eternal result is the same in both cases. There is no validity, for example, to Augustine's argument that if we do not make aiōnios kolasis mean endless punishing,[6] we have no assurance that the aiōnios zōē that follows means endless living—and that we thereby lose our promise of everlasting happiness.
        Such an Immortal-Soulist contention is utterly invalid. Our sure and certain hope of everlasting happiness rests on no such flimsy foundation as the disputed meaning of a Greek adjective, which is often used of things that are transitory. We have the clear, positive, and explicit foundations of God’s nonfigurative affirmations recorded for our assurance.[7] Sound doctrine is based on solid Scripture, and sound reasoning therefrom.

Notes
        1. Rev. 1:6; 4:9, 10; 5:13, 14; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5. The difference between the K.J.V. and the R.S.V. in the number of occurrences is partly due to the critical text used for translating.
        2. Dean F. W. Farrar states that in the Septuagint, which gives a reliable Greek parallel, the Hebrew ‘olam is rendered by aiōn 439 times. And in Exodus, twelve of its fourteen usages are “of things which have passed away; in Leviticus, twenty-four times, always of things which have come to an end; and in Numbers ten times; in Deuteronomy about ten times.”—Mercy and Judgment (2d ed.), p. 378.
        3. That aiōn can mean either a finite of an infinite period—a human lifetime or an eternity of endless duration, according to the nature of the case or usage—is sustained by many standard authorities, such as Greenfield, Schrevelius, Liddell and Scott, Parkhurst, Robinson, Schleusner, Wahl, Gruden, Strong[,] Young, Bullinger, et cetera.
        4. In this Dr. R. F. Weymouth concurs:
        “The use in the N.T. of such words as ‘death,’ ‘destruction,’ ‘fire,’ ‘perish,’ to describe Future Retribution, point to the likelihood of fearful anguish, followed by extinction of being, as the doom which awaits those who by persistent rejection of the Saviour prove themselves utterly, and therefore irremediably, bad.”—The New Testament in Modern Speech (3d ed.), on Heb. 10:27, n. 1.
        5. According to Archbishop R. C. Trench (Synonyms of the New Testament, pp. 208, 209) aiōn often means the “duration of the human life.” Prof. Herman Cremer (Biblico Theological Lexicon, p. 74) likewise says “Duration of human life, as limited to a certain space of time … hence the duration of life, course of life, terms of life, life term, life in its temporal form.”
        6. As to Augustine, Dean F. W. Farrar soundly remarked that—
        “aiōn, aiōnios, and their Hebrew equivalents in all combinations, are repeatedly used of things which have come and shall come to an end. Even Augustine admits (what, indeed, no one can deny) that in Scripture aiōn, aiōnios must in many instances mean ‘having an end’; and St. Gregory of Nyssa, who at least knew Greek, uses aiōnios as the epithet of ‘an interval.’ ”—Eternal Hope (1879), excursus III, “On the Word Aiōnios,” p. 197. (Italics his.)
        7. Here are a few: Isa. 25:6-8; Hosea 13:14; Luke 20:36; 1 Cor. 15; 2 Tim. 1:10; 1 Peter 1:4; 5:4; Rev. 21:4; et cetera.

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