An Analytical Study of Words
Chapter Thirteen
Punishment--Yes
Everlasting--No
"He saves all, but converting some by punishment, and others who follow by
their own will-that every knee may bend to Him, of things in heaven and earth and under
the earth."
-St.
Clemens of Alexandria
"As of the purification of all human nature either in this world or some after
ages, I fully believe it."
-William
Law
Let us consider some of those passages used to
refute universal salvation. Jesus, speaking to the Jews, said, "I go My way and ye
shall seek Me, and shall die in your sins; where I go, ye cannot come" (John 8:21).
This has been used in argument and in sermons as a verse to attempt to show some will go
into eternal punishment. But Jesus was telling those to whom he spoke that He would be
returning to His Father, but they could not go with Him there. He also used the words
"ye cannot come" when He spoke to His believing disciples (John
13:33-36). In neither case was he speaking of their final disposition.
At John 3:36: "He that believeth on the
son hath everlasting life; and he that believeth not on the Son shall not see life, but
the wrath of God abideth on him." Here Jesus is speaking of eonian life, not
eternal life. As shown previously, there are those who will not enjoy the life of
the two eons following the present one, but they will be raised at the consummation of the
eons, reconciled to God, and He to them, as a result of the white throne judgment. Again,
Jesus was not speaking of their final state.
Some refer to the "eternal damnation"
of the KJV as proof of eternal punishment. The Greek words apollumi and krino,
correctly translated, mean: appolumi, "destroy," "lose" (in
the active voice) and "perish" or "be lost" (in the passive); krino,
"judge" (in the active voice), and "am being judged" (in the passive).
The noun derived from apollumi, apoleia, means "destruction"
or "waste." But this word was translated "damnation" at 2 Peter 2:3 in
the KJV, and "damnable" at 2 Peter 2:1. Apoleia is used in the Textus
Receptus Text in Acts 25:16. This is the text supposedly used by the King James
translators. However, the truth of the matter, is that the Greek text used by the King's
translators differed with the so-called Textus Receptus in at least 287 places. (See Facts
on the Textus Receptus and the King James Version by Dr. Allan A. MacRae and Dr.
Robert C. Newman, Biblical School of Theology, Hatfield, Pa.) They translated apoleia
"die." It is obvious that any man the Romans delivered to "die" apoleia,
will be resurrected and judged. (See John 5:28,29; Acts 24:15) Therefore, apeleia
cannot mean "no future life," it cannot mean the ultimate annihilation of any
man. Krino, the word for "judge" occurs 14 times, and is once rendered
damned (2 Thes. 2:12). The noun derived from it, "judgment," occurs 24 times and
in seven of these occurrences was translated "damnation," yet in 13 instances in
the same version it was translated "judgment." Krisis, another form
derived from the verb, and meaning "judging," occurs 49 times in the Greek text.
The translators of the KJV rendered it "judgment" 41 of those times,
"condemnation" 3 times, "damnation" 3 times, and
"accusation" twice. All those judged are not condemned nor are they damned.
Judging involves setting affairs right between two parties in a suit, deciding an issue,
coming to a conclusion. The English words "damn," "damnation," and
"damned" have no equivalent in the Greek text, and should not have been used as
the translation of any word appearing there. There is a compound of the word for
"judge," katakrino, "condemn" which occurs 24 times in the
N.T. Twice the KJV translated it "be damned." To condemn means to judge
adversely, but again, the final state is not in view where the word appears in the text.
Perhaps the best summary against the use of the
word "damn" and its derivatives in the Bible come from the pen of F.W. Farrar, a
Canon of the Church of England. He writes in his Mercy and Judgment on page 369:
"The words 'damn' and its derivatives
do no once occur in the Old Testament. In the New Testament they are the exceptional and
arbitrary translation of two Greek verbs or their derivativeswhich occur 308 times. these
words are 'appolumi' and 'krino.' 'Apolleia' (destruction or waste0 is once rendered
'damnation' and once 'damnable.' (2 Peter 2:3, and 2 Peter 2:1); 'krino,' (judge0 occurs
114 times, and is only once rendered 'damned.' (1 Thess. 2:120 'Krima,' (judgment or
sentence) occurs 24 times, and is 7 times rendered 'damnation.' 'Katakrino,' (I condemn)
occurs 24 times, and is twice only rendered 'be damned.'
Now turn to a modern dictionary, and you
will see 'damnation' defined as 'exclusion from divine mercy; condemnation to eternal
punishment.'
But to say that such is the necessary
meaning of the words which are rendered by 'damn' and damnation,' is to say what is
absurdly and even wickedly false. It is to say that a widow who marries again must be
damned to endless torments (1 Tim. 5:12, 'having damnation,' krima), although St. Paul
expressly recommends young widows to do so two verses later on. It is to say that everyone
who ever eats the Lord's Supper unworthily, eats and drinks "eternal punishment' to
himself, though St. Paul adds, almost in the next verse, that the judgment (krima) is
disciplinary and educational to save us from condemnation. (1 Cor. 11:29-34) It is to say
that 'the Day of Judgment' ought to be called 'Day of Damnation' (John 5:29) It is curious
that our translators have chosen this most unfortunate variation of 'damn' and its
cognates only fifteen times out of upwards of two hundred times that krino and its
cognates occur; and that they have it for 'krisis' and 'krima,' not for the stronger
compounds 'katakrima,' etc. The translators, however, may not be to blame. It is probable
that 'damn' was once a milder word than 'condemn,' and had a far milder meaning than that
which modern eschatology has furnished to modern blasphemy. We find from an Act passed
when a John Russell was Chancellor (in the reign of Richard III or Henry VII), that the
sanction of an Act against extorted benevolences is called 'a damnation'-that is, 'the
infliction of a loss.' This is the true etymological meaning of the word, as derived from
damnum, 'a loss'; and this original meaning is still found in such words as 'damnify,'
'indemnify,' and 'indemnity.' In the margin of 1 Cor. 11:29, we find 'judgment' for
'damnation'; whereas in verse 32 the 'judgment' of the Lord is milder than His
'condemnation.' Dr. Hey, in his lecture on the Ninth Article, says that the phrase, 'it
deserveth God's wrath and damnation,' is used in the milder sense of the word which was
originally prevalent. However this may be, the word has, as the Bishop of Chester says,
undergone a modification of meaning from the lapse of time, and it is an unmixed gain both
it and its congeners will wholly disappear from the revised version of the English Bible.
'Judgment' and 'condemnation' are the true representatives of 'krisis' and 'katakrisis,'
and they are not steeped, like the word 'damnation,' in a mass of associated conceptions
which do not naturally or properly belong to them. Equally unfortunate is the word
'hell.'"
The above writing was penned before the first
major revision of the King James Bible was printed. His words came true. The Revision of
the KJV removed the "damn" words from the pages of the Word bringing us a few
steps closer to removing the tarnish the church has put upon the character of the Creator
of all human beings.
Another argument against Universalism is
Matthew 7:13,14. "Enter ye in at the strait gate: for wide is the gate, and broad
is the way, that leadeth to destruction, and many there be with go in thereat: because
strait is the gate, and narrow is the way, which leadeth unto life, and few there be that
find it." (King James Version)
This passage must be interpreted according to
its context. The context of the Gospels is the kingdom in which Jesus will be reigning on
this earth. Matthew 7:13,14 is in the context of the Sermon on the Mount. This sermon
presents the principles and the rule of Jesus in His Kingdom on this earth. "Blessed
are the meek: for they shall inherit the earth." (Matt. 5:5) This passage tells
us the real nature of this sermon, for the meek have never inherited the earth nor have
they ever reigned. It is important that we do not confuse events which will happen here in
earth in future ages with what happens in eternity. Generally, revelation about events far
into the future are not revealed by God until it is time.
(Editor's note): Unfortunately, the doomsday preachers of all generations have made
this mistake over and over again. Tertullian, a leading third century theologian who,
unfortunately gave us many of our theological words that we never seem to be able to
understand, was certain Jesus was going to come in his life-time and set up his kingdom.
They were even certain where it would begin and it was not Jerusalem. He and the rest of
the Montanist sect were obviously wrong. Martin Luther stated he was certain the world
would end within 50 years. Martin Luther was wrong. There are dozens of denominations of
Christianity that were founded by people who were certain enough of when Jesus would
return that they set exact dates. They were wrong, but many of the denominations which
were formed based on their false dates are still with us.
The entrance way into the fullness of the Life
Jesus Christ desires for us to have is certainly strait and narrow. There is room
for only one person to pass through and that is Jesus Christ Himself. No one apart from
being crucified with Him an becoming one with Him will enter into this realm. Our pastors,
elders, Popes cannot stand besides us. There is room for only one. Our traditions, creeds,
"correct" doctrines cannot come with us. There is only One Word. There is room
for only Him. Our prejudices, anger, bitterness, self-righteousness, self-pity etc.,
cannot come with us. There is only room for Love.
While millions of Christians think that their
denomination is the way ...that is why they are it, they are greatly mistaken, and are on
the road that leads to destruction, that is, they will suffer great loss. That is what
that word translated "destruction" means. We will have to let go of our
denominational titles to get in. We will have to let go of our self-righteousness which
came from our theology, our traditions, our heritage, our "correct" keeping of
His laws. All that will have to go. The list is endless of the things we will have to let
go of which actually keeps us from experiencing the fullness of His Life. The carnal
Christian will suffer great loss when facing The Door Who is the door. It is truly best to
let go of these things now. Then we may enter into that "aionion zoên" right
here on earth
While it is outside the focus of this paper, I
want to make a brief comment on the subject of aionion life, translated by the King James
translators "eternal life." In the 16th Chapter of John's Gospel verses 32 and
33, Jesus leaves some departing words for his disciples. He said,
"Indeed the hour is coming, yes, has
now come, that you will be scattered, each to his own, and will leave Me alone. And yet I
am not alone, because the Father is with Me. These things I have spoken to you, that in Me
you my have peace. In the world you will have tribulation; but be of good cheer, I have
overcome the world." Jesus spoke these words, lifted up His eyes to heaven, and said:
"Father, the hour has come. Glorify Your Son, that the Son also may glorify You, as
You have given Him authority over all flesh, that He should give eternal life to as many
as You have given Him. And this is eternal life, that they may know You, the only true
God, and Jesus Christ whom You have sent."
So then aionion zoên, incorrectly
translated "eternal life" is knowing God, the Father, and Jesus Christ, His Son.
How well do you know God, the Father and His Son? The Bible tells us that to be carnally
minded is death. (Rom. 8:6) The Scriptures say we can grieve and quench the Holy Spirit.
They tell us our traditions can make the word of God of none effect. (Matth. 15:6; Mark
7:13) They tell us that the "Kingdom of God" is "righteous, peace,
and joy." (Rom. 14:17)
Unfortunately, for most Christians too much of
their "relationship" or "knowing" God, the Father and His Son, Jesus
Christ is nothing more than memorizing the Scriptures and believing their church
traditions. "Knowing" someone is not the same as knowing the Scriptures or
church traditions about Jesus. There is a real intimacy which we can enter with Them even
while here on earth. This intimacy varies with each individual, and it varies from day to
day within a believer's life. To be carnally-minded cuts off the flow of "aionion
zoên." Does that mean we have lost our place in heaven after this life? Of course
not! But the quality of our Christian life here on earth is at jeopardy.
"Righteousness, peace, and joy" as words are nothing more than words. But the
reality of those words when we truly abide in Him are beyond words, nevertheless, very
real. Aionion Zoên, translated by some of the more accurate translations with
"age-lasting life" "age-during life," "life of the ages," or
"eonion life" emphasize that Jesus is not only interested in redeeming
everything lost, but those who have been brought into the kingdom in this dispensation,
should taste and experience some of the reality of His life right now! It should manifest!
We should be able to get to know more and more each day the reality of Him because we have
a relationship with Them beyond words on a page in a Bible. The mistranslation of the word
aionion to "eternal" has robbed millions of Christians of the fact that God
wants us to experience His life now. Most Christians think of "eternal life" as
something we get after we die. This is sad, because as a result of this concept, we are
not manifesting a quality of life that we should presently be walking in.
"Righteousness" is not just being moral. His peace far exceeds being calm during
tough times. And His joy leaves the "happiness" the world lusts for, far behind.
The fruit of the Spirit unfortunately for many Christians are empty words memorized in a
Bible study. A proper understanding of "aionion zoên" will restore to us a key
to "knowing" Jesus Christ, the Savior of the Whole World and His Father. The
reality of this "life" which He gave us, will speak much more to the inhabitants
of this world than words "about" Jesus. (End of editor's note) |
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