Ephesians 1:3

Blessed be the God and Father of our Lord Jesus Christ,
who hath blessed us with all spiritual blessings in heavenly places in Christ:

Geri wrote:

I was under the impression that the heavens were actually near to us. actually just beside us. for we see the holy spirit as inside us. and also close beside us. I was surprised by these verses. It makes God far away instead of close.
Thanks for your Bible study
Geri

Dear Geri,
God Bless you, and thank you for writing. In the Bible, heaven is anywhere above the earth, so it is very near, but the Bible also tells us of different levels of heaven and also of The Heaven of the heavens. God is very near and Far above all: 

Heaven. There are five words employed in the Hebrew O.T. translated as "heaven" and one Greek word so translated in the N.T. of the Hebrew words, galgal (Psa. 77:18) refers to the "rolling clouds," the word galgal being elsewhere rendered "wheel" and "rolling thing." Shachaq, used in Psalm 89:6 and Psalm 89:37, means a "thin cloud" and is elsewhere translated as "cloud," "sky," and "small dust." It may be accidental, but it is nevertheless interesting that the blue color, and hence the visibility of the "sky," is owing to the refraction of blue rays of light and that it is to the vapory and the earthy particles in the atmosphere that the refraction is due; but for these, there would be total darkness till the instant of sunrise. As the imagery of the O.T. has been seized upon to "prove" the unscientific character of these ancient writings, the inclusion of the above note may not be without justification. Arabah "mixed" (Psa. 68:4) and ariphim "dropping" (Isa. 5:30) complete the references that refer to the clouds under the covering figure of heaven.

Shamayim. This Hebrew word is the one that is translated as "heaven" or "heavens" in the O.T. except in those portions where the Chaldee equivalent shemayin is used (Ezra, Daniel, and Jer. 10:11). The Hebrew shamayim occurs in the O.T. 419 times, of these, twenty-one occurrences are translated "air," as in Genesis 1:26. In the N.T. only one word, ouranos, is translated "heaven." This Greek word occurs over 280 times, of which "air" accounts for ten occurrences and "sky" for five. The name 'heaven' in our own language has been explained, according to its etymology, as that which is heaved or lifted up, and a similar origin has been assigned to the Greek ouranos and the Hebrew shamayim. The temporary "heaven" stretched out like a tent over the earth during the ages of Redemption is not the subject of this article where we will deal with heaven itself. Whether the translation reads "heaven" or "heavens," the word is always plural in the original. This no more indicates a plurality of "heavens" than the plural Elohim "God" indicates a plurality of Gods. There is a use of the plural in the Hebrew language known as "The Plural of Majesty" as, for example, "the sacrifices of God" in Psalm 51:17, which means "the great sacrifice."

Creation is divided into two parts, "heaven and earth" (Gen. 1:1), which in Colossians 1:16 is expanded to mean "all things visible and invisible," and the term "heaven" may include thrones, dominions, principalities, and powers, as well as physical sun, moon, and stars. Heaven is often used as a symbol of authority, for example, when Nebuchadnezzar learned "that the heavens do rule" (Dan. 4:26). The superiority of the heavens to the earth is expressed in the words "on high" (Luke 1:78, Heb. 1:3), "height" (Isa. 7:11, Psa. 148:1, Proverbs 25:3). It is possible that, after Genesis 1:1, there are but nine or ten references to "heaven itself," i.e., the heaven of Genesis 1:1, in the whole of the O.T. This can be put to the test by reading the Book of Genesis, and noting every allusion to "heaven." We read of the waters that are under heaven, lights in the firmament of heaven, fowl that fly in the "air," the windows of heaven opened at the deluge, Abraham directed to look toward heaven, to the countless number of the stars, but no passage demands that the term "heaven" should be interpreted of the heaven of Genesis 1:1. We cannot print here the 419 references to heaven, but we can print the nine or ten references that look beyond the present limited firmament.

"Behold, the heaven and the heaven of heavens is the Lord's thy God" (Deut. 10:14).

Here Moses draws attention to the firmament, which is "called" heaven, and the heaven of heavens, the heavens in the highest degree that were created long before the six days of Genesis 1:3-31 and Genesis 2:1. No further reference is made to the heavens themselves, until the days of David and Solomon, where in Psalm 57:5, Psalm 57:11, Psalm 108:5, Psalm 113:4, Psalm 115:16 and Psalm 148:4 we have six references to a glory that is above the present limited heavens; making, with Deuteronomy 10:14, seven in all, the perfect number; in all other places the heavens referred to are put into correspondence with the firmament (Psalm 19:1) either by the actual statement or by implication. Five hundred years after Moses, Solomon recognized that neither the present heavens nor the heaven of heavens could "contain" God (1 Kings 8:27), and the last reference to the heaven of heavens, in contrast with the firmament, is found in the Levites' prayer (Neh. 9:6).

Even when we bring these passages forward, they only emphasize the fact that "the heaven" of the O.T. was the "firmament" of Genesis 1:8, stretched out like a curtain or a tent for God to dwell in (Isa. 40:22) and any reference in Psalm or Prophecy that speaks of heaven as God's "dwelling place" refers to this tabernacle formed by the firmament. When we open the N.T., it is pardonable if we there expect to find a great advance upon this limitation of the term "heaven." Twelve times do we read in Matthew of the "Father which is in heaven," but we also read that the heavens were opened at the baptism of the Lord, that the heavens are to pass away, and unless it is a matter beyond dispute that "angels" inhabit the heaven of heavens, we shall find no instance in the Gospel of Matthew of a reference to any other "heaven" than the firmament of Genesis 1:8.

We have to wait until we reach the Gospel of John for any explicit reference to the highest heavens, and there the Saviour speaks of ascending up to Heaven to where He was before (John 3:13, John 6:62), to The Glory that He had "before the world was" (John 17:5). In these few references is contained practically all that is said of the "heavens" of Genesis 1:1 in the four Gospels. The only Calling and Company, Hope, and Sphere of blessing that pierces the present firmament above us and ascends to where Christ sits at the right hand of God is the Church of The Mystery. Christ is set forth, in Ephesians 4:10, as having ascended "far above all heavens" yet revealed as seated at the right hand of God "in The Heavenly Places." These Heavenly Places, therefore, must be above the limitations of the outstretched heavens. This is not invalidated by the fact that the selfsame sphere is called in Ephesians, Philippians, and Colossians "Heaven," for we must not allow ourselves to rob "heaven itself" of its true title simply because we have used it so often of the limited firmament. In connection with this same calling, Christ can be said to be both "far above all the heavens" yet "in Heaven" at the right hand of God.

There are eleven references to "heaven" in the Epistle to the Hebrews; one only speaks of "heaven itself," and the others refer to the lesser and lower heavens. For the heavens created as recorded in Hebrews 1:10 are to "perish," but this can never be said of "Heaven Itself" Christ is said to have "passed through the heavens," dierchomai (Heb. 4:14), and as being made "higher than the heavens" (Heb. 7:26), without involving any contradiction in the saying that He Who passed through the heavens and was made higher than the heavens, was at the selfsame time depicted as entering "Heaven itself" (Heb. 9:24). The contradiction only exists in our minds if we fail to distinguish The Heaven of the beginning, Genesis 1:1 from the heaven of the ages, Genesis 1:8. The only references to the heavens of Genesis 1:1 that are found in the remainder of the N.T. are those of Peter and of the Revelation, which speak of a new heaven and new earth (2 Pet. 3:13, Rev. 21:1).

The new heavens and the new earth spoken of by Isaiah are related to Jerusalem (Isa. 65:17-18). Where we read in Revelation twenty-one of a "first heaven" and a "first earth," the word translated "first," protos, is rendered in Rev. 21:4 as "the former things," and we should possibly translate Revelation 21:1 as "the former heaven and the former earth," the reference to "no more sea" being an evident allusion to Genesis 1:2. In connection with the subject before us, let us turn to the words of Paul as found in 2 Corinthians 12:1-4. In direct connection with the visions and revelations which he had received, he refers to an extraordinary experience. Whether he was "in the body or whether out of the body," he could not tell, but he did know that he had been caught up to the third heaven . . . caught up into paradise.

First, we must be clear as to the meaning of the term "caught up." The word "up" in this passage has no equivalent in Greek, and to attempt to make it have any bearing upon the subject betrays as much ignorance of the original as would be betrayed by anyone seeking to extract the idea of direction upward, from such idiomatic phrases of the English language as "shut up," "wash up," "lock up" and the like. We can omit the word "up" for the Greek word arpazo is translated as "take by force," "catch away," "pluck," "caught away," and "pull." The phrase "in the body" translates from en somati, which is very similar to the phrase en pneumati "in spirit" used on the occasion when John was translated to the Day of the Lord (Rev. 1:10). The closest parallel is that of the experience of Philip, who was "caught away" by the spirit of the Lord, and was "found at Azotus," some miles away.

It is evident that the third heaven to which Paul was caught away was Paradise; otherwise, his reiteration would need a deal of explanation. Paradise has been located in different regions by different teachers, mainly in accordance with their peculiar beliefs concerning the intermediate state. If we keep close to the Scriptural meaning of Paradise, we shall know that it is derived from the Hebrew pardes (Neh. 2:8, Song. 4:13) and means "a garden or orchard," and when we meet the word in the Book of Revelation, it has no connection whatever with an intermediate state but is still a garden and orchard, it is indeed the garden of Eden restored and extended.

In what way, we may ask, can this Paradise at the end of the age be in any way related to the "third" heaven? If we count the third heaven as being like the third story of a building, it will certainly appear incongruous. But Revelation twenty-one has already spoken of "a new earth" and a "former earth," and it would be true to say, even as Peter in 2 Peter three has indicated, that there was a first heaven in the beginning (Gen. 1:1); a second heaven, at the making of the earth ready for a man (Gen. 1:8); a third heaven, at the end when redemption shall be finished (Rev. 21:1). It was to this "heaven" and this "paradise" that Paul was caught away, and as he stresses more than any other writer in the N.T. the blessings of the New Creation, it is quite understandable that he should associate this great goal of the ages with the visions and revelation he had received in connection with his apostleship.

The great lesson that forces itself upon our attention, however, is the fact that, apart from Paul's ministry, and especially his Prison Ministry, there is scarcely any reference in the Scriptures, either Old or New, to The Heaven of Genesis 1:1. The Hope of The Mystery alone pierces the intervening firmament and places the believer "Far above all" even where Christ sits at the right hand of God. We must now go on to the consideration of the special term "Heavenly Places," but to this, we will devote a separate study.

All God's Blessings,
The Believers

Daniel 2:22

He revealeth the deep and secret things:
he knoweth what is in the darkness,
and the light dwelleth with him.

Josh wrote:

"Exoteros skotos" can refer to being delivered unto Satan or, extensively, to the region beyond "tehome" - the great salt sea that the entire universe is set in.

Dear Josh,
God Bless you, and thank you for writing. We took some time again with this subject to review our research before writing back looking to see if "the great salt sea that the entire universe is set in" was Scriptural or not; here is what we found in our research: 

Gen 1:6-8 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

Firmament

From the Vulgate "firmamentum," which is used as the translation of the Hebrew raqiya. This word means simply "expansion." It denotes the space or expanse like an arch appearing immediately above us. They who rendered raqiya by "firmamentum" regarded it as a solid body. The language of Scripture is not scientific but coherent, and hence, we read of the sun rising and setting, and this is also the case with this particular word. It is plain that it was used to denote solidity as well as expansion. It formed a division between the waters above and the waters below (Gen 1:7). The raqiya supported the upper reservoir (Psa. 148:4). It was the support of the heavenly bodies (Gen 1:14) and is spoken of as having "windows" and "doors" (Gen 7:11; Isa 24:18; Mal 3:10) through which the rain and snow might descend. 

The Deep

Strongs

H8415

tehom (teh-home')

(Usually feminine) from H1949;
an abyss (as a surging mass of water),
especially the deep (the main sea or the subterranean water supply): - deep (place), depth.

1)  deep, depths, deep places, abyss, the deep sea

a) deep (of subterranean waters)

b) deep sea, abysses (of sea)

c) primeval ocean, deep d) deep, depth (of river)

e) abyss, the grave

Used 36 times in the AV - deep 20, depth 15, deep places 1; 36 The primitive use of the word in poetry was water making a commotion.

Psa. 42:7 Deep calleth unto deep. (wave after wave)

Psa. 42:11 hamah {haw-maw'} disquieted from the same root word

Psa. 33:7 Storehouse of the deep.

Psa. 71:20 Depths of the Earth.

Gen. 7:11 Fountains of the Great Deep. 

So, as we can see, tehom is rendered as "the deep" many times because of its close association with large amounts of water, but this water is below the Firmament. This is one reason we started with the Firmament, for it arches above "the deep." We could not, however, find any supporting Scripture for the connection to "to the region beyond "tehome" - the great salt sea that the entire universe is set in."

We do believe the wicked spirits, as well as the devil, can be imprisoned by "the deep" as in:

2 Pet. 2:4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

The word hell is tartaroo

From Tartarus (the deepest abyss of Hades);
to incarcerate in eternal torment: - cast down to hell.

Thayer Definition:

1) the name of the subterranean region, doleful and dark, regarded by the ancient Greeks as the abode of the wicked dead, where they suffer punishment for their evil deeds; it answers to Gehenna of the Jews

2) to thrust down to Tartarus, to hold captive in Tartarus
Part of Speech: verb

We believe this spot is:

Rev. 9:14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.

So, for some reason beyond our understanding, it seems fallen angels can be imprisoned by deep water and great pressure, as in:

Rev 20:2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

Rev 20:3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

The word bottomless is abussos

Thayer Definition:

1) bottomless

2) unbounded

3) the abyss
      3a) the pit
             3b) the immeasurable depth
                   3c) of Orcus, a very deep gulf or chasm in the lowest parts of the earth used as the common receptacle of the dead and especially as the abode of demons

And the word Pit phrear

Thayer Definition:

1) a well

2) the pit of the abyss (because the nether world is thought to increase in size the further it extends from the surface of the earth and so resemble a cistern, the orifice of which is narrow)

Strong's Number: of uncertain derivation
Of uncertain derivation; a hole in the ground (dug for obtaining or holding water or other purposes), that is, a cistern or well; figuratively an abyss (as a prison): - well, pit.

These usages relate to the Deep or Great Abyss. Could it be the sea of cursing (from which fire and brimstone emerged until just 600 years ago) commonly known as the Dead Sea? Could this lake, which burneth with fire and is bottomless and revered as a cursed place being the lowest spot on earth, be the Lake of Fire? Something to consider, although we can not say with certainty.

Outer Darkness

Matt. 8:11-12 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

This speaks of the Promised Kingdom time after The Resurrection of Abraham, Isaac, and Jacob, who have realized their inheritance in the newness of life Everlasting. Christ Jesus, their King-Priest, is in command of the entire earth, and Israel is the mediator of the blessings of The Lord God to all the kingdoms and governments.

We believe the nation of Israel and God's throne is where light and life flow and that outer darkness is beyond Israel's border, where mortal men live in sin and unbelief. For the sinning Israelites, the Perfect Judge will cast them out into outer darkness to wander the earth. Since the whole world will know about the blessings of those within the borders of Israel, they will jeer and taunt the outcasts, who in turn, will wail and gnash their teeth. Unlike most other teachers, we believe The Kingdom period will not be a time of blessed peace for unbelieving humanity because the Righteous Judge will be The Sovereign Monarch, and those still in the flesh will continue to sin and break God's Law. Those in Israel will enjoy the blessings, but all else is outer darkness, and even some believers who transgress or have transgressed will be cast out.

Here are some of the Scriptures that make us believe that Outer Darkness is only during the Millennial period anywhere outside Israel, and why we believe the darkness is not only spiritual but physical as well. Oh woe unto them that are in the flesh in those days that come soon upon this world.

Isa 60:1 Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.

Isa 60:2 For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.

Isa 60:3 And the Gentiles shall come to thy light, and kings to the brightness of thy rising.

Isa 60:4 Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side.

Isa 60:5 Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.

Isa 60:10 And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.

Isa 60:11 Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought.

Isa 60:12 For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.

Isa 60:13 The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.

Isa 60:14 The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.

Isa 60:15 Whereas thou hast been forsaken and hated so that no man went through thee, I will make thee an eternal excellency, a joy of many generations.

Isa 60:16 Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.

Isa 60:17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.

Isa 60:18 Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.

Isa 60:19 The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.

Isa 60:20 Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended.

Isa 60:21 Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.

Isa 60:22 A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time.

Isa 61:1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;

Isa 61:2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;

Isa 61:3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

Isa 61:4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.

Isa 61:5 And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers.

Isa 61:6 But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.

Isa 61:7 For your shame ye shall have double; and for confusion, they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

Isa 61:8 For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.

Isa 61:9 And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed.

Isa 61:10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

Isa 61:11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.

We hope this study has answered some of your questions.

All God's Blessings,
The Believers

Ecclesiastes 9:5

For the living know that they shall die: but the dead know not any thing,
neither have they any more a reward; for the memory of them is forgotten.

Bill wrote:

Oh, my Brother or sister in Christ!! 

Matthew 32: 41-46
41"Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42For I was hungry, and you gave me nothing to eat, I was thirsty, and you gave me nothing to drink, 43I was a stranger, and you did not invite me in, I needed clothes, and you did not clothe me, I was sick and in prison, and you did not look after me.'

44"They also will answer, 'Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?'

45"He will reply, 'I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.'

46"Then they will go away to eternal punishment, but the righteous to eternal life."

Matthew 3:12: His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire." (Unquenchable by definition: Impossible to suppress or destroy. Translation: Goes on and on and on and on and on. Humm. That sounds eternal to me. It is pointless to make known an unquenchable fire unless the being to which it is being communicated is present to experience it). 

Colossians 1:13: For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves.  (Dominion of darkness meaning opposite of the Kingdom of light. A physical place of darkness for those who have rejected the savior. )

Matthew 13:40:  As the weeds are pulled up and burned in the fire, so it will be at the end of the age. 41 The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. 42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear. (Again, a physical place where we will gnash our teeth and weep. One has to be raised from the dead unto eternal weeping and gnashing of teeth, doesn't he?)

Shall I go on?  I have to go to work now, but I would be delighted to research and debate this with you further. Regardless, as a Brother or sister in Christ, my love for you is UN yielding. Please preach this heresy no longer that we, as living souls that have not tasted the justifying blood of Christ, will not see a resurrection. Both justified and non-justified will be raised on the last day. Some to eternal life and others to eternal death.

Dear Bill,
God Bless you, and thank you for writing. We have many folks write us on this subject as it is very important, and many quote the same Scriptures as you, trying to prove the point of everlasting punishment. The Scriptures actually teach a different doctrine. Let's consider for a moment what God says about our mutual enemy, the devil, and his ultimate fate:

Ezekiel 28:12  Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty.

Ezekiel 28:13  Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.

Ezekiel 28:14  Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.

Ezekiel 28:15  Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.

Ezekiel 28:16  By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.

Ezekiel 28:17  Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.

Ezekiel 28:18  Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.

Ezekiel 28:19  All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.

Does the being spoken to in these verses sound human? We know of no mortal or immortal being that fits this description except the serpent, the devil, satan. God never breaks His Word, and He never lies, so the fate of the devil you just read will absolutely happen, and it's not the common belief. Is he going to burn forever, according to Scripture? Is he going to rule in hell? No, his fate, as promised by The Almighty, is "never shalt thou be any more". Why would anyone believe or want to believe that the children of Adam and Eve, who are mere mortals and were deceived, that God then sent His only Begotten Son to die so that all men could be saved and have life everlasting, would be made to suffer for eternity? Now, the devil is the father of lies (John 8:44). Do you think maybe he came up with this evil doctrine, for our Loving Heavenly Father certainly did not? 

When people write to us about everlasting punishment in the Lake of Fire, the first verse they quote is Matt. 32:41, which says, "eternal fire prepared for the devil and his angels." God says he prepared The Lake for the devil and his angels, but now it's supposedly for the majority of everyone who has ever lived. Nothing could be further from the Truth, so let's see why. Let us begin by allowing God's Holy Word to define "eternal and forever."

Eternal and Forever

An examination of the words thus translated in A.V. and R.V.

The following expressions which so often occur, viz., "everlasting," "forever," etc. In the great majority of cases, the word thus translated is the Greek word aion or the Hebrew olam. The A.V. has rendered the word aion by the words "world," "course," "age," "eternal," and in conjunction with the prepositions apo (from), ek (out of), and eis (into), it gives "since the world began," "from the beginning of the world," "for ever," "for evermore," "for ever and ever," "while the earth standeth," "world without end"; while the adjective aionios is rendered "eternal" and "everlasting."

If we have no theology to uphold, and if we count the judgment of man as a "very small thing," it is possible that we may venture to wonder how it comes about that one word can be translated "since the world began," and also "world without end"; or again, how the word can be rendered "world" (which certainly had a beginning), and at the same time means "forever" and "eternal." It has been forced upon us that in all these diverse renderings, we have had a good percentage of man's ideas instead of accurate and unflinching translations.

Our space is too limited to give many examples, but we draw attention to a few. In Matt. 24:3, we read of "the end of the world."  This clearly shows that the word aion, translated as "world," may have an end. We turn to the very next chapter and find that the word aion when it becomes an adjective, aionios, is translated by the words "eternal" and "everlasting," words which admittedly allow for no end (Matt. 25:46). One thing seems evident, that a true rendering is not found here. Again, there are three important passages where the word aionios is found with the word chronos (time), viz., Rom. 16:25; 2 Tim. 1:9, and Titus 1:2. The A.V. translates thus, "since the world began," and "before the world began," while the R.V., going to the other extreme, renders the words, "through times eternal," and "before times eternal."  What can we make of a word which can mean a limited period and eternity?

There is no doubt whatever but that the word aion means "an age"; therefore, to interpret it as "forever" is not a translation but a human comment, which may be wrong. If the Translators had rendered the word "age-times" instead of "times eternal,"; "this age" instead of "this world,"; "unto the ages" instead of "for ever," it would have been consistent and would have allowed each passage to speak for itself, instead of saying just what traditional prejudice would make it say.

The mistranslation of the word aion is but another of the many pieces of evidence of man's foolish pride. Man looks forward into the future or backward into the past. Age upon age stretch away on either side, and seeing no end and being unable to conceive of one, he calls the space which exceeds his tiny perspective "eternity," whereas to Him who sitteth in the heavens, it is but one link in the vast chain of the ages wherein He deals with men, angels, and the universe. We may learn the meaning of the Greek word aion by finding out the Hebrew equivalent. The Septuagint Version uses the word aion to translate the Hebrew word olam. Through the careful study of another laborer in the Word, we are enabled to give the following list of passages where the Hebrew word olam occurs.  First, we consider the words me olam, as translated in the A.V.:

Used Of God

"Ever of old" (Psa. 25:6)
"from everlasting" (Psa. 41:13)
"from everlasting" (Psa. 90:2)
"from everlasting" (Psa. 93:2)
"from everlasting" (Psa. 103:17)
"from everlasting" (Isa. 63:16)

Used Of Man

"Of old" (Gen. 6:4)
"In old time" (Josh. 24:2)
"Of old" (1 Sam. 27:8)
"Of old" (Psa. 119:52)
"long time" (Isa. 42:14)
"Since the beginning of the world" (Isa. 64:4) 

These are but a few of the passages, but they are enough to help us see the fitness of the remark that "there is a startling inconsistency here."  When applied to God, it is always "for ever," or "everlasting," but when applied to man, it is never so rendered. Why? Because in no case will the sense bear it. Man and his history do not stretch back to a dateless past eternity. No nation, no prophet has been "from everlasting." If a translator would be guilty of tampering with the prerogatives of God, should he render me olam "from everlasting" when referring to the past of man? Why should he be labeled a heretic because he questions, equally, the propriety of using the word olam to mean eternity when applied to the future of man? The case of the past is by the nature of things impossible; the future lies before us, and man has ventured his own opinion, tacked it on to the Word of God, and usurping the solemn authority of that Holy Word has swayed the minds, influenced the faith, and stifled the consciences of thousands. How many have been embittered by that dread whisper "non-eternity"?

Let us look at some of the uses of the word olam: "If the servant shall say ... I will not go out free .... he shall serve him for ever" (Exod. 21:5-6). Of the same class of Hebrew servants, we read in Lev. 25:40, "He shall serve thee unto the year of jubilee" (when his service ends and he is free to go out not merely alone but with his wife and children). Hannah, speaking to Samuel, says, "I will bring him that he may appear before the Lord, and there abide for ever" (1 Sam. 1:22). In 1 Sam. 1:11 She interprets these words thus, "I will give him unto the Lord all the days of his life."  There is no room for an "until" in our words "for ever," yet in Isa. 32:14-15 we read, "The forts and towers shall be for dens for ever .... until the Spirit be poured upon us."  Here the for ever has an end, yet if we dare to suggest that it may be so elsewhere, what a shaking of heads and holy indignation we arouse! Scripture never contradicts itself. If our renderings make inconsistencies, let us alter our renderings a thousand times, but let us not tamper with the Scriptures of Truth.

Rev. 21:22 tells us of a future period when there shall be no temple, yet the A.V. teaches that both the temple, priesthood, and sacrifices were to be for ever (see Ezek. 37:26; Exod. 40:15 and Num. 18:8).   We have not finished yet. The word olam is followed many times by the word va ad. The word ad is rendered "till," "to," "unto," "yet," &c., e.g. 

"Till thou return unto the ground" (Gen. 3:19).

"Since that time even until now" (Ezra 5:16, &c.).

Va is the Hebrew equivalent of "and."  Thus, if we retain the A.V. rendering, the words ie olam va ed, would mean "for ever and still," "for ever and yet further."   That the Hebrew does contain some idea of a period beyond that covered by olam is clear, for the Hebrew Translators of the Septuagint render the words ton aiona kai ep aiona kai eti (Exod. 15:18), which literally translates as "the age, and upon the age, and still." Fifty-one times, the A.V. translates eti by the words "yet," "further," "any longer," and "still."  Surely, these facts should make us stop and reconsider this tremendous subject. There is a further consideration that throws its weight against the idea that aion or olam means eternity, and that is that aion is frequently found in the plural and the Genitive case. If the singular can mean "for ever," what can the plural mean? (we cannot speak of "for evers"; we never shall arrive at the end of eternity, let alone start another. We should all have asked ourselves why men insist on translations like "forever and ever," for how can there be an "ever" after a "forever"? It makes no sense).   If we keep to the rendering "age," all is clear. We can then have the expressions "unto the age," "unto the ages," and "unto the ages of the ages" without any interference with the divine words, but "eternities of eternities " is absurd.

The root idea of the word olam is something secret or hidden (see Psalm 90:8, "secret sins "; Eccles. 12:14, "secret thing"). Because the period is hidden or secret, is undefined or unrevealed, man, in his arrogance, has jumped to the conclusion that because he cannot see the end, therefore there is none, forgetting that he has limited knowledge and exceedingly limited vision. Olam and aion signify a period of time whose end is undefined, or which is hidden from a man but which is by no means "everlasting," for instances such as the Aaronic priesthood, &c., have been given of such periods coming to an end, which were "for ever" according to the A.V.  Added to this we have the twenty passages which speak of "unto the age of undefined limits and yet further" translated "for ever and ever" by the English, in spite of both Hebrew and Greek.

Let none imagine that the eternal life of the believer is by any means weakened by these facts. This Glorious Truth is unquestionably settled by such emphatic words as "incorruptible," "immortal," and by the words, "Because I live, ye shall live also," and "Your life is hidden with Christ in God." Let us believe and love The truth, and The Truth will make us free; free from the shackles of the traditions of the elders, which make void the Word of God, free from the nightmare of Christendom, free from the clogs of error to proclaim "Life to the dead" in the Gospel of The Glory of Christ.
 

The Wages of Sin

We sought to exhibit the meaning of the words commonly translated "for ever" and "eternal" in our A.V., and this naturally leads us to a consideration of the nature of the punishment of the unsaved. It is held by many that "eternal conscious suffering" is fundamental, and many have been put out of meetings for being what is called "non-eternity" men. A most important reason why we should be convinced of this matter is the awful libel it must be on the name of God should it turn out to be untrue.

If we have taught that God will punish the unsaved throughout the never-ending ages of eternity, that after millions of years spent in writhing and cursing, the God of righteous judgment has only just commenced the dreadful work of punishment on these unhappy creatures, and finally it should prove to be but the tradition of men, what a shameful calumny will be found in our mouths against the God of all grace! If eternal conscious suffering is God's truth, we can never hold our peace but must use every possible means to bring before our hearers the horrible doom that awaits the impenitent.

Our minds cannot conceive what eternal torment can mean. Orthodoxy has no room in its dreadful creed for the exercise of the slightest pity. The foul murderer and the simplest child, the ignorant and the debased, all alike are heaped into its horrid "Hell"; all alike are to be placed upon the rack for ever. We shudder when we gaze upon the instruments of the cruelty of bygone days, but they are nothing, absolutely nothing, when compared to the exquisite tortures reserved by the orthodox believers of God for all the unsaved. It makes one sickened to think of these things; its effect upon those who really believe it may be gathered from such a statement made by Queen Mary years ago:

"As the souls of heretics are hereafter to be eternally burning in Hell, there can be nothing more proper than for me to imitate the divine vengeance by burning them on earth" (Bishop Burnett).

Of course, she ignored the words, "Vengeance is Mine, saith the Lord," but nevertheless, her creed compelled her deed. Dr. Pettingell quotes from Hopkins' Works, Vol. II., and gives the following comment upon the "smoke of their torment ": 

"This display of the divine character and glory will be most entertaining, and give the highest pleasure to those who love God, and raise their happiness to ineffable heights."

Of course, if this is what God will do, His saints must of necessity rejoice therein. He further says that should this fearful scene of torment and unutterable agony.

"cease, and this fire be extinguished, it would in a great measure obscure the light of heaven and put an end to a great part of the happiness and glory of the blessed!"

Oh, Lord, is this true? Our hearts cry out, shall we be so changed that we shall, unmoved, witness this writhing, suffering mass, nay, witness the tortures of some of our own dear ones with calm enjoyment, giving glory to God, can it be? Is this the truth of God? We have not overstated the conceptions of Hell that some of our leading evangelical preachers have expressed. Who among us has not at some time or another read with profit the Works of Dr. Jonathan Edwards, yet he is quoted in a pamphlet before us as saying: 

"Imagine yourself to be cast into a fiery oven or a great furnace . . . Imagine also that your body was to be there for a quarter of an hour, full of fire, and all the while full of quick sense; what horror would you feel at the endurance of such a furnace, and how long would that quarter of an hour seem to you. O, how then would your heart sink if you knew that you must bear it for ever and ever; that there would be no end, that after millions and millions of ages, your torment would be no nearer to an end, and that you never, never should be delivered."

Someone may say, Why fill your pages with such revolting things? Because, dear one, we are going to face the truth, to shut our eyes to nothing, and if eternal conscious suffering is truth, we desire to receive it in all its horror and all its despair. Confident are we that were we to fill ten thousand pages with the most harrowing descriptions that the human mind could conceive, it would be as nothing in comparison to the dreadful reality of eternal conscious suffering.

What saith the Scriptures concerning this subject? Certain it is that we read the words "everlasting punishment."  Let us consider this passage; it is found in Matt. 25:46, "And these shall go away into eternal punishment, but the righteous into eternal life." We have quoted from the R.V. because it gives the word eternal in both instances. We are often reminded that the duration of the punishment must be the same as the duration of the life mentioned in the same verse, and to this, of course, we most heartily agree. We know of a Mission where the solemn words were exhibited in large characters, "Everlasting Punishment."  This method of treating Scripture is, to say the least, unfair; let us have the whole truth. If the everlasting punishment of Matt. 25 is truth for the present time, so also is the everlasting life of Matt. 25, and upon the terms of Matt. 25, without any man-made alteration. Who are they that receive everlasting life here, and who everlasting punishment?

"When the Son of man shall come in His glory . . . then shall He sit upon the throne of His glory, and before Him shall be gathered all nations (Matt. 25:31)."

The whole passage relates to the judgment of the nations who are on the earth at the end of the period covered by the great tribulation. The Gospel of the Grace of God is not in view; The Kingdom and Eternal Life are the portion of those who gave meat and drink, clothing, and consolation to the brethren of the King. Let us then be consistent; let those who apply the everlasting punishment of Matt. 25 preach everlasting life upon the conditions laid down in that chapter.  If they cannot, where is their warrant for thus picking and choosing in this vital matter? Who told them that the method of punishment mentioned here is to be indiscriminately applied to old and young, moral and immoral, skeptic and heathen, during all time and under all circumstances? The whole thing is a piece of unwarrantable and mischievous mutilation of Scripture at the dictation of the needs of their own horrible traditions. The very ones who emphasize the eternal punishment of Matt. Chapter 25 will be among the first to condemn a gospel of works, and yet such are the terms for obtaining eternal life in the self-same chapter. Are you not guilty of partiality?

We have not finished with this passage, however; let us thrash the matter out. What is the word "punishment"? Does the word mean "torment," "torture," or "suffering"? Yes, say some, all this, and more. The word translated as "punishment" is kolasis, defined as "restraint" in Dr. Young's Analytical Concordance, and means literally "cutting off," as in the pruning of a tree. This meaning of the word is further emphasized by a parallel passage of the Old Testament (Psalm 37:22):

Psalm 37:22:
Such as be blessed of Him shall
inherit the earth, and
they that be cursed of Him shall be
cut off.

Matt. 25:34, Matt. 25:41, Matt. 25:46:
Come, ye blessed of My Father,
inherit the kingdom.
Depart from Me, ye cursed . . . into
everlasting punishment (cutting off).

There are not a few who tell us that the passage should read everlasting punishing." Let us apply the rule which guides them to such a passage as Heb. 9:12, "Having obtained eternal redemption." This should read if the above is true, "everlasting redeeming." The work of redemption, according to this, is never finished; all through eternity, we are being redeemed, a doctrine flatly contradicted by both the Scriptures and by the very same preachers who, to suit their purpose, read "punishing" for "punishment" in Matthew 25. The punishment here is spoken of, both in Psalm 37 and Matt. 25, is to be "eternally cut off." To deprive of life and all that conscious existence means is the highest form of punishment that this world knows, and it is called "capital punishment." It is the punishment prescribed by God to Noah (Gen. 9:4-6), a reflection of the judgment reserved by God Himself for the finally impenitent. How many there are who turn to Rev. 20:10 as a proof text for eternal torment: 

"And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and they shall be tormented day and night for ever and ever."

First, let us notice who they are that are tormented. Three persons:

The Devil... The Beast... And The False Prophet

That these three are supernatural beings is not difficult to prove (cf. Rev. 16:13 and Rev. 17:8), yet the punishment of these three awful beings is indiscriminately meted out to all of every race and age among the unsaved. But a further consideration is necessary; the words are "unto the ages of the ages" (rendered "for ever and ever"). "Unto" does not mean "throughout"; these are punished "unto" the dawning of the "ages of the ages," but not "throughout" those ages. We also have an indication that the period covered by this judgment shall end with the added words "day and night."  Day and night mark the dispensations that lead through from Gen.1 to Rev. 21, but there comes a time when the words shall be fulfilled, "There shall be no night there" (Rev. 21:25), even as there shall be "no more sea," and "no more curse," &c.

The same clause, "day and night," must be allowed its bearing upon other similar passages, e.g., Rev. 14:9-11. The expression, "the smoke of their torment ascendeth up for ever and ever" (Rev. 14:11), and "her smoke rose up for ever and ever" (Rev. 19:3) is also emphasized by many as teaching the doctrine of eternal torment. If we turn, however, to Isaiah 34:8-10, we shall find the passage which supplies the figure in Revelation. The imagery of the Apocalypse is that with which the Old Testament prophets were quite familiar. Moreover, the period of time mentioned in Isa. 34 points to the period of Revelation, "The day of the Lord's vengeance, and the year of recompenses for the controversy of Zion" (cf. Rev. 1:10). The judgment pronounced is: 

"The streams thereof shaII become burning pitch . . . it shall not be quenched night nor day; the smoke thereof shall go up for ever . . none shall pass through it for ever (Isaiah 34:8-10)."

Let those who will have the passages of Revelation to mean eternity act honorably with this, and proclaim faithfully to their traditions, but in opposition to the Scriptures, that in the new heavens and new earth this burning pitch, this unquenchable fire, this ascending smoke will mar the perfection of that ultimate of redeeming love. They have only to read the opening verses of the very next chapter in Isaiah to be confuted, "The parched land shall become a pool, and the thirsty land springs of water (Isaiah 35:7)."

Another passage, so often quoted in this connection, is Mark 9:44, "Where their worm dieth not, and the fire is not quenched."  Special attention is paid to the word "their."  We are asked to notice that the Lord does not say "the worm" but "their worm."  The gnawing of the individual conscience is among the many things that this expression is made to mean. The fallacy of the traditional interpretation, and at the same time, the true meaning of the passage, is found by turning to the Old Testament scripture from which the Lord Jesus quotes, viz., Isaiah 66:24: 

"And they shall go forth, and look upon the carcases of the men that have transgressed against Me, for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh (Isaiah 66:24)."

Here, the Scriptures tell us that carcasses are the objects of this worm and fire, and all the learning and argument in the world cannot make us believe that carcasses can be subject to conscious suffering, yet the word "their" which is so emphasized, is found here twice. Further, when we know that the word "Hell" in Mark 9:43 is Gehenna (the place where the rotting flesh and rubbish were disposed of outside the city), the figure of destruction is all the more emphasized.

We have not touched upon the positive teaching of the Scriptures as to the "wages of sin" but have sought to lay before the reader some of the statements and proof texts which are used to support that which we know is a lie and a most God-dishonoring doctrine of the devil. We ask the believer to make a collection of the statements of Paul in his Epistles upon this subject, for surely, if eternal conscious suffering is a truth of Scripture, the apostle to the Gentiles will say so somewhere. Let us not fear the face of man, but think of the honor of the Lord, the libel upon His Sacred Name, and the contradiction against His Holy Word involved in the Romish (and alas Protestant) doctrine of eternal conscious suffering.

If any one of us were asked to inflict this burning punishment on the worst of all humanity, their screams would cause us to stop the torture in hours, if not minutes. To accuse our Loving Father God of this "justice" is certainly the doctrine of devils. If we believe their lies, how could we say in truth in our hearts that we love God, for we would be in dread of Him continually? If all this isn't enough to throw off this fowl doctrine, listen to the words of our God as He tells us His position on this matter:

Jeremiah 7:31  And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart.

Here, The Father tells us once and for all that men may burn their children, even religious men, that His chosen people did commit this evil, but the burning of His children has Never come into His Heart. If it has never entered His Heart, it could NOT be in His Word. Our God is Love:

John 3:16  For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

We have stated facts; we have, to the best of our ability, held forth the "words which the Holy Ghost teacheth." We do not proffer any apology for upsetting anyone's theological beliefs, whatever they may be. We would say in the words of one servant of God to another, "You have your Bible, you have your knees, use them."

All God's Blessings,
The Believers

Jerry wrote:

Dear Believer.com,
I believe that it's much simpler than you think; however, it does require the re-evaluation of a common belief among Christians.
Jesus indicates that we all (all of mankind, believers and unbelievers alike) will be raised again to stand before the throne of God and receive our judgment. At that time, he will separate the goats (on the left) from the lambs (on the right), at which point the lambs will go on to eternal life with God, and the goats will die the second death. Most people will have died a first death (except those who are alive at the gathering/return). The unbelievers will die a second death.  The believers will not see the second death. The belief that confuses people is this: The idea that people go directly to heaven when they die is comforting but not scriptural. Jesus said of both Lazarus and the dead young girl that he raised from the dead that they were "sleeping."  People have used the reference of Christ speaking to the other being crucified, "I say unto you, this day you will be with me in paradise."  However,  Jesus says to Mary when he is resurrected three days later, "Do not touch me, because I have not yet ascended to the Father who is in Heaven," so that is inconsistent. There were no commas in the original Greek or Aramaic, so the comma was added later. Now move the comma and read it again, "I say unto you this day, you will be with me in paradise."  Now, it is in harmony.
Search the scriptures and see if that does not fit.
Thank you for your time.
Jerry

Dear Jerry,
God bless you, and thank you for writing. We agree with you that the notion of "people go directly to heaven when they die is comforting, but NOT Scriptural," and that all believers who have died are sleeping, awaiting the return.

1 Cor. 15:20  But now is Christ risen from the dead, and become the firstfruits of them that slept.
1 Cor. 15:23  But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.

But as for the second death to get a Scriptural answer, we should not take the simple approach because we then create for ourselves a huge problem in that the saved have already risen prior to the white throne of judgment and are already with the Lord and found righteous in Him. 

Let's first get a greater understanding of:

Eternal Life

Among the doctrines that come before the student of Scripture in his search for its teaching regarding human destiny is that of eternal or everlasting life. In order to avoid the traditional interpretation and also to keep out of sight any ideas of our own, we shall transliterate the word translated "Eternal" and call it aionion throughout this inquiry. Our present quest is to discover as far as possible all that Scripture says regarding aionion life, to whom it is given, upon what basis, whether it is exclusively proffered to faith, or to works, or to both; whether it is a present possession, or a future one; whether it has to do with the final or a transition state, and anything further that a careful and prayerful study may learn.

The first occurrence of the words aionion life is in Matt. 19:16, "Good Master, what good thing shall I do that I may have aionion life." It will be observed that "doing good" is directly associated with "having aionion life." The Lord, it is true, corrects the error contained in the loose usage of the word "good" but does not correct the idea that good works, or keeping the commandments, were necessary for the attainment of this life, for He said:-

If thou wilt enter into the life (the article seems to indicate the life under consideration, namely, aionion life), KEEP THE COMMANDMENTS (Matt. 19:17).

Reading further, we find the Lord speaking of "being perfect" and of telling the young man to go and sell all that he had and give to the poor, to follow the Lord, and that he would have "treasure in heaven." We know how the young man failed. Although he had "kept from his youth up" all the commandments, he did not reach the standard necessary for "aionion life" or "for treasure in heaven."

One cannot help comparing these two expressions together and asking whether they both refer to the same thing. In Matt. 19:27-29 Peter asks a question arising out of the failure of the young man and is answered, and there again, a twofold description is given of the result of "forsaking all and following." To the disciples, the Lord held out the prospect of sitting upon twelve thrones in the regeneration and supplemented that by a promise to "everyone that hath forsaken..." that they "shall receive a hundredfold, and shall inherit aionion life." Here, in place of "treasure in heaven," is found "sitting on thrones" and "receiving a hundred-fold." We must also bear in mind that the Lord did not say that a rich man could not enter into The Kingdom of Heaven but that he would only enter with great difficulty.

It will be observed that the Lord uses the word "inherit" with aionion life. He never misused words; it will be our wisdom to keep this idea of an inheritance before us as we continue our study. Mark and Luke record the incident of the rich young man, and in their Gospels, the word "inherit" is used by the young man himself. Readers must not think this to be a discrepancy. The young man, in all probability, spoke Aramaic, and the Holy Spirit has given us in the translation two Greek words, "to have" and "to inherit," to help us understand the meaning of the term. Mark's record clarifies our conception somewhat, as may be seen by the following slight variation from Matthew's record, Mark 10:17-31, "what shall I do that I may inherit aionion life?"

We have heard it said that the young man was very wrong to have boasted that he had "kept all these things from his youth up," yet Mark tells us that when the young man had made this statement, "Jesus beholding him, loved him, and said, One thing thou lackest, etc."

Yet one other item is explained by Mark and Luke. Matt. 19:29 leaves us with no settled knowledge as to when the "hundredfold" should be received. The record in Mark is very explicit, "he shall receive a hundred-fold now in this time,...and in the coming age life aionion." this is confirmed in Luke 18:30. Luke records two occasions when the Lord was definitely asked the way to obtain aionion life. In chapter 18, we read of the rich young ruler as in Matthew and in Mark, and in Luke 10:25-28, a certain lawyer asks the question tempting Him, but to him also it was shown that inheriting aionion life is linked with doing the commandments.

Many have felt how diametrically opposed to the way of justification and life these passages are to the doctrine revealed through Paul, and, failing to discern the things that differ, they have attempted to make the Lord teach the rich young ruler that aionion life was to be attained only by faith and not by works. In no other branch of study would such biassed reading be tolerated. Nothing is clearer than that aionion life was connected with doing, keeping, forsaking, and following. Matthew, writing with The Kingdom of Heaven before him, uses aionion life with special reference to that period. The Lord Himself links it with the kingdom and the regeneration and the time when He shall sit upon the throne of His Glory. Once again, and only once, He refers to that throne, and it is there we find the next and last reference in Matthew to aionion life. Matt. 25:31-32, "He shall sit upon (the) throne of His glory and before Him shall be gathered all the nations." The nations are divided into two sections; one section hears the words, "Come ye blessed of My Father, INHERIT the kingdom prepared for you since the overthrow of the world...the righteous into life aionion." Here, it will be seen that these nations "inherit a kingdom," are "righteous," and enter into "aionion life." What is the basis of the entry? We unhesitatingly say, with the Scripture before us, works! This is the Lord's own explanation. "FOR I was an hungered...thirsty... Then shall the RIGHTEOUS answer Him saying, Lord, when saw we Thee an hungered...... thirsty, etc. ?" They had done it unto His brethren and were not conscious that it was received by the Lord as being rendered unto Himself. This, therefore, rules out the idea often read into the passage that it was an act of faith; faith does not enter into the passage. The rest of the nations are addressed as "Ye cursed," and while the righteous inherit the prepared kingdom, they enter the prepared fire, "aionion fire prepared for the devil and his angels." "These shall go away into aionion punishment."

The basis for this punishment is the exact negation of the kind deeds shown by the righteous. This is the Lord's own explanation. "FOR I was an hungered...thirsty... Then shall they also answer Him, saying, Lord, when saw we Thee an hungered...thirsty, etc."

The way in which the Lord deals with these two classes shows how exactly He will keep to the law, "Thou shalt love thy neighbor as thyself." Failure to observe this cost these nations the kingdom and aionion life. Instead, they received aionion punishment in aionion fire. The relation that is observed between the subject of aionion life and the set of parables under consideration in other articles is important.

The parable that precedes the first reference to aionion life in Matthew is the parable of the wicked, unforgiving servant. He is delivered to the tormentors (same root as the word used so often in the Revelation) till he should pay all that was due. This is parallel with the passage in Matthew 5:26, "Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing." The parable which immediately follows Matt. 19, and which commences with the word "For," is the parable of the householder and vineyard where the penny a day seems to be in the parable what the aionion life is in the plain statement of Matt. 19:29.

The parable that immediately precedes the last reference to aionion life in Matthew is the parable of the faithful and unprofitable servants. The faithful enters into the joy of his Lord, and the unprofitable servant is cast into outer darkness, where there is weeping and gnashing of teeth. All these parables have service or manner of life before them, with their consequent rewards and punishments. It is so with regard to the way in which aionion life, punishment, and fire are used in Matthew.

There are many who do not hesitate to affirm that the aionion fire of Matt. 25 is the second death of Rev. 20:14. Color is given to this interpretation by the fact that in Rev. 20:10, we read that:

The devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet (are), and they shall be tormented day and night unto the ages of the ages.

Let us not be too hasty in our conclusions. In one case, the fire is for torment day and night unto the ages of the ages. In the other case, it is definitely called the second death. Death and Hades are cast into the second death, and nothing is said about Satan. So far as we have any knowledge, the devil has never yet died, and if he is cast into the lake of fire of Rev. 20:14, it would be the first death, not the second, for him.

There is a special emphasis upon "the overcomer" in the Revelation, and it should be kept in mind when considering the meaning of the passages relating to punishment. Note the alternatives in the addresses to the seven churches in chapters. 2 and 3. So far as we can understand the term, aionion life may be for a limited period and may end. Life in Christ is another matter and must, on no account, be confused with it.

In Matt.7:14, and Matt. 18:8-9 are the only other references to "life" found in Matthew. We there learn of the "strait gate and narrow way that lead to life" with its alternative "destruction" and in Matt. 18:8-9 we read that it is better to enter into life halt, or maimed, rather than having two hands or two feet to be cast into the aionion fire. This "aionion fire" is further interpreted for us by the fact that the next verse says, "rather than having two eyes to be cast into "the Gehenna" of fire." The danger of the Gehenna of fire is first mentioned in Matt. 5:22; a parallel passage with Matt. 18:9 is found in Matt. 5:29-30. The destruction of soul and body is referred to Gehenna in Matt. 10:28 (this should be considered over against the losing of the soul in Matt. 16:25, mistranslated "life"). The proselytes of the Pharisees and Scribes are spoken of as children of Gehenna, and the Pharisees and Scribes are asked, "How can ye escape the judgment of Gehenna?" (Matt. 23:33). Gehenna occurs only in Matthew, Mark, Luke, and James. It is exclusively used in connection with The Kingdom and never comes into sight in the Church Epistles; it is the Divine explanation of the aionion fire as used by Matthew. Enough has been shown that aionion life and aionion punishment, as found in Matthew, have an entirely different aspect from that evangelical offer of life connected solely with faith in the sacrifice of the Lord Jesus. Neither faith nor the atonement are ever in view in the passages we have been studying.

While no human judge could possibly condemn or exonerate a prisoner on the grounds of what he would have done, the Judge of all the earth sees the thoughts and intents of the heart. What a light this may throw upon the superficial inequality of human experience and opportunity:

To them who by patient continuance in well doing seek for glory and honor and immortality (God will render), eternal life ... (For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) in the day when God shall judge the secrets of men by Jesus Christ according to my Gospel (Rom. 2:7-16).

Here are several items of great importance and of a character very different from the evangelical presentation. Conscience, in the unenlightened heathen, is a rescript of the law of God. In the day of Jesus Christ, that conscience will accuse or excuse without respect of persons. This peculiar judgment is not of the external actions of men but of their secrets, and strangest statement of all, this judgment is to be according to The Gospel preached by Paul. It is manifestly impossible to place these Gentiles in the same category as those addressed by Paul in the Epistle to the Romans, yet if we maintain that faith in the evangelical sense is the yardstick of salvation wherever it is found, we shall have so to explain Romans 2 as to explain it away. This is not all. In the great doctrinal explanation of justification by faith, much stress is laid by the apostle on the principle implied in the words His faith is counted for righteousness. Here, when speaking of Gentiles who could not believe simply because they had never heard, the apostle speaks of another application of this principle of reckoning:

If the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? (Rom. 2:26).

This same epistle to the Romans takes a further stride toward the far-flung circumference of Divine Love when it discusses the parallel that exists between the effect of Adam's one act of disobedience and the effect of Christ's one act of obedience:

Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life (Rom .5:18).

In this context, there is a distinction made between those who receive the free gift of justification of life and those who receive the abundance of grace and the gift of righteousness, who shall reign in life by one Jesus Christ. There is most certainly a distinction made in Scripture between living and reigning, but even so, it is a blessed thing to see the free gift of life extended to the seed, who, by the deceit of the serpent, lost their all in Adam.

Again, speaking of Adam, the apostle said:

As in Adam all die, even so in Christ shall all be made alive, but every man in his own order (1 Cor. 15:22-23).

We go now to the furthest edge of revealed truth, to the last resurrection, and to the last judgment of all. There, we discover the rest of the dead who have missed the age of the glorious reign of Christ and who have no such association with Christ that is set forth in the figures, Members of His Body, The Bride of the Lamb, His People, or His Kingdom. These stand before a Great White Throne, and two sets of Books are mentioned. First, this vast multitude are judged out of those things written in the Books, according to their works. Then, when that judgment is declared, the Book of Life is to be opened, and the final word of destiny is pronounced. Our Authorized Version, by the use of the word whosoever does not give an exact counterpart of the original. There is a pronounced purposed turning from the vast number of the dead thus judged to the individual:

And if anyone was not found written in the Book of Life, he was cast into the lake of fire (Rev. 20:15 author's translation).

This lake of fire, says the Scripture, is the second death.

What we have aimed to demonstrate is that while there is a sphere of blessing wherein faith is dominant, there are other spheres where faith is either not mentioned or where it appears to be impossible to exercise in the circumstances. All, whatever their calling, whether under grace, under the law, or without the law, whether they have heard and believed or whether ignorant alike of either gospel or the law, all who shall be saved are saved solely by the merits of the Redeeming Sacrifice of the Son of God, however diverse may be the ways in which their interest in Redeeming Love may be manifested.

Starting with the widest possible extension of Divine Mercy, we note:

1. Those whose names will be found in the Book of Life at the time of the end are there, not by reason of faith or works, but because they were In Adam and form a part of the True Seed, a Seed placed in contrast with the seed of the serpent or children of the wicked one. This is the most comprehensive division of mankind known to the Scriptures. These enter into their sphere of blessing at the Great White Throne (Rev. 20:11-15), just before the new heaven and new earth as seen by the apostle, at which point of time the ages end, and the goal of the ages is attained.
   
   
2. Those who died in Adam are made alive in Christ, and while they do not receive abundance of grace and reign in life, nevertheless receive as a free gift a justification of life and enter their spheres of blessing in their own order; those who are called the firstfruits, anticipating them at the resurrection of the just.
   
   
3. The unevangelized heathen and those nations that never came under the illuminating light of the law of Moses. Those peoples that saw no miracles and yet acted according to the law written on their hearts sought for glory, honor, and immortality are not necessarily lost -- will be judged, with their secrets, their thoughts and intentions, what they would have done under more favorable circumstances. Many of these, too, will attain unto age-abiding life, probably together with those nations so adjudged when the Lord sits upon the throne of His Glory and divides the nations as a shepherd divides his sheep and goats, as recorded in Matthew 25.
   
   
4. The nations of the earth that have had direct contact with Israel, numbering among them Egypt and Assyria, as well as those unnamed nations already mentioned as found in Matthew 25. These, too, have a place of blessing in the day to come (Isa. 19:24-25).
   
   
5. The Nation of Israel, even though enemies at present as concerning the gospel, must be saved because the gifts and calling of God are without repentance (Rom. 11:28-29).
   
   
6. The association of believing Gentiles with the hope of Israel is a peculiar characteristic of the ministry of reconciliation which was exercised by the apostle Paul during the first part of his ministry.
   
   
7. The great outside world, compared to the highways and the by-ways, is evangelized by the ministry of The Gospel, according to John. Its great blessing is life, and little is said about any particular sphere of blessing or of calling.
   
   
8. Last of all, and central in the structure of the Divine purpose, is the Prison Ministry of Paul, with its revelation of The Mystery, the hidden secret of the heart of God, reserved until the people of Israel passed off the scene and the kingdom of Israel became temporarily suspended. This is The Calling of the present period, and it is the desire to make all men see what is The Dispensation of The Mystery (Eph. 3:9 R.V.) that prompts us in the preparation of this Analysis.

It is not been possible to deal exhaustively with every one of these suggested subdivisions of the Divine purpose, and this is not indeed necessary. We can well leave the unevangelized heathen to The Mercy of The Lord, but we cannot treat with such scant reference the place and purpose of the Gospel according to Matthew or of John. We must become thoroughly acquainted with the unfolding purpose as exhibited in the Acts of the Apostles. We must know fairly intimately The Epistles written by Paul and must be able to distinguish those Epistles that were written when Israel's hope was still humanly possible of attainment and those Epistles that were written after Israel was set aside and a new dispensation ushered in. The articles found in Believer.com are devoted to that unfolding, and it is the earnest prayer of the believers that, as a result of its study, many readers may be enlightened as to what is The Dispensation of The Mystery and the unsearchable riches of Christ, and that they may attain to some measure of certainty regarding their Calling and its Hope.

All God's Blessings,
The Believers