I know a popular recent rebuttal to that interpretation of the term, among annihilationists at least, is that the usage is archaic to the time of RevJohn – it used to mean that, but didn’t anymore by the time of the latter half of the first century.
I haven’t seen the details on this rebuttal argument yet; but certainly the OT hadn’t stopped being used at the time of writing RevJohn (whenever that was), and the OT typically uses refining language for remedial and disciplinary-training action. Put together with a functional analogy of what the ‘basin/sea of fire’ did in Temple worship (clean sacrifices to be acceptable and pleasing to God), and I think we’re still in business there.
It just occurred to me to wonder if “basin” is also derived from this word!
Can there be any question of Satan’s eventual salvation from Revelation 5:13?
This includes everyone in the universe, including the dead and demons:
Rev.5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
John speaks of “every creature” & to emphasize this again he repeats “and all that are in them”:
Rev.5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
This worship (v.13) uses the same worshipful words as the redeemed of vs 9-10 use in v.12:
12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
All this being in the context of salvation - “the Lamb that was slain” (v.12 & 13).
Re the remark about “the Christian tradition”, it seems likely that the view that Satan is not a person, but a thing, has been even less a part of “Christian tradition” than the view that Satan will eventually be saved. At least in the early church. In fact it seems possible that Satan’s salvation was a “Christian tradition”, if not “the” Christian tradition, during times in the early church, in the sense of what was believed by many, if not most, Christians.
No church creed until around at least about 500 A.D. condemned either the belief in eventual universalism or the ultimate salvation of all fallen angelic beings. Origen, Gregory Nyssa, Jerome, St Isaac the Syrian & other church fathers were among those who proclaimed the final universal reconciliation of all created beings.Clement of Alexandria, St. Gregory of Nazianzus, Jerome, Diodorus of Tarsus, Theodore of Mopsuestia & the Ambrosiaster writing are included, with qualifications, by the Catholic Encyclopedia article on Apocatastasis, which states the doctrine was not formally condemned until 543 AD. “The doctrine was thenceforth looked on as heterodox by the Church.” Thereafter followed the dark ages of the next 1000-1400 years, including Inquisitions, Crusades, burning of opposers & their writings, denial of freedoms such as freedom of religion & freedom of speech. Do we really want to follow the “Christian traditions” that bore that fruit?
Apocatastasis: “A name given in the history of theology to the doctrine which teaches that a time will come when all free creatures will share in the grace of salvation; in a special way, the devils and lost souls.” newadvent.org/cathen/01599a.htm
“Rufinus shows that in his exegetical works Jerome once approved of Origen’s doctrine of apokatastasis, which he now rejects…In fact, in Jerome’s commentaries, the eventual universal restoration (restitutio) frequently appears, at first to be approved of, then to be rejected” [p.18, 628-631, Ramelli, Apocatastasis].
“…the Acts of Thomas cite Bardaisan, a supporter of apokatastasis.” (Ramelli, Apocatastasis, p.80)
In “Acts of Thomas…the devil literally dissolves into smoke and disappears, thus showing its non-being…” [Ramelli, p.81]
“In Acts of Philip…the demons announce their decision to serve the Good (and therefore Christ and his apostles)” [Ramelli, p.85-6]
“Didymus too, another radical Origenian author and supporter of the doctrine of apokatastasis, including the restoration of the devil, describes Bardaisan very positively.” [Ramelli, p.116, 290]
“As Clement and Origen did, Didymus also insists that every action of divine Providence is aimed at the salvation of rational creatures” [Ramelli, p.307]
“…not only of Origen and the Origenians, but also of his[Basil’s] brother Gregory, his sister Macrina, and his friend Gregory Nazianzen, who also believed in apokatastasis, as I shall argue in the next section.” [Ramelli, p.357]
"Macrina, like Origen, regards Phil 2:9–10 as a prediction of the submission-salvation of all rational creatures, angels, humans, and demons, after their purification: “I believe that the divine Apostle …] meant that universal harmony of all rational nature that one day will obtain in the Good …] when finally, after long cycles of aeons, evilness has disappeared, only the Good will remain, and even those creatures [sc. the demons] will concordantly and unanimously admit the sovereignty of Christ.” [Ramelli, p.378]
“Evagrian Origenism in the desert probably also contributed to the diffusion of the idea of the devil’s salvation. Indeed, Epiphanius concludes his letter by expressing alarm for the diffusion of “Origenism” in Palestine promoted by the Evagrian Palladius.” [Ramelli, p.486, 582]
“Cyril explains that the Son’s submission to the Father is not a sign of the Son’s inferiority, but he submits from the point of view of the salvific economy, for our sake. Since the human being, having sinned, ended up with being submitted to corruption, and, because of the devil and the demons, detached itself from God …] then the Only-Begotten became a human being for our sake, and has annihilated κατήργηκε] the power of
death and also eliminated ἐξῆρε] the root of death, which is sin; he threw out ἐξέβαλε] the ruler of this world. After doing all this and bringing the whole salvific economy to completion, he will hand to the Father the Kingdom that once upon a time had been stolen from him and had passed under the power of others, so to exert his power over all beings on earth, after restoring them ἀποκαταστήσας], having them return to himself, once he has annihilated κατηργημένου] death and satan, who had tyrannised them, the Son will have again, and for the world to come, the excellence of the power over all πάντων].” [Ramelli, p.599-600]
"Synesius’s very notion of the rational beings is close to that of Origen: human souls and good and bad demons can either elevate themselves
toward God or fall down toward matter and evil. In his ninth Anacreontic Ode Synesius celebrates Christ’s descent to hell: there, he “liberated the souls from their sufferings.” In his Ode to the Saviour as well, Synesius emphasises the role of Christ’s descent to hell: being God, Christ in his tomb purified the earth, the air, and even demons and hell, “the depth beneath depth.” In this way, he made himself a “help to the dead.” [Ramelli, p.603]
"Among these objects of rational investigation Rufinus included the restoration of the devil, an “opinion” [Ramelli, p.647]
“Sudhaili explains the nature of the Good and the ascent of the mind toward it, stating that “All rational essences glorify and love the Essence from which they were separated.” For it is from the primordial Essence that the spiritual and material universe proceeded. Sudhaili embraces the idea of the eventual end of punishments in the next word, whose function is thought to be purifying rather than retributive. In line with Nyssen’s view, the final restoration will include even demons and the devil, whose redemption is minutely described in the Book, in a chapter entitled On the Repentance of Those Below.” [Ramelli, p.692]
“Clement, Origen, Gregory of Nyssa and others who laid such emphasis on human free will and the possibility of conversion and redemption at any stage, even for demons, thanks to the healing and enlightening work of Christ-Logos.” [Ramelli, p.693]
Isaac the Syrian, see p.762
Eriugena p.770, 785
Ambrose p.798-9, 801
“Origen, and Eriugena with him, underline that God will be not only in few or in many, but in all, absolutely, once both evil and death have vanished altogether…But the devil is not destroyed in his substance, which is good in that it is a creature of God, but rather his perverse will shall be abolished…” [Ramelli, p.792,7]
“Salvation surely is universal, and coincides with the universal restoration, so that it is safe to assume that for Eriugena apokatastasis will in fact be tantamount to universal salvation.” [Ramelli, p.808]
“God being the absolute Good, when God is “all in all” evil has vanished altogether, according to its ontological non-subsistence. I have shown that especially for Gregory of Nyssa the eventual apokatastasis will be, not only the oikeiōsis of all creatures to God, who is their prōton oikeion, but also and especially the Godhead’s own glorious and definitive act of oikeiōsis or re-appropriation of what belongs to it, that is, all of its creatures, which were alienated by evil. When they all, after purification and instruction, finally reject evil, then evil—which is no being, but the result of a wrong choice—will utterly disappear. This is a point on which Origen, Eusebius,Gregory of Nyssa, Evagrius, Ps. Dionysius, Maximus the Confessor and other Fathers insist. In his In Illud: Tunc et Ipse Filius Gregory depicts with special effect the final triumphal march of the Good (that is, God), which conquers all evil, from the slightest to the worst, ending up with the conquest of the devil himself. Destruction of evil coincides with the transformation of all sinners and their return to the Good/God.” [Ramelli, p.824]
“We can set no limits to the agency of the Redeemer to redeem, to rescue, to discipline in his work, and so will he continue to operate after this life. –Clement of Alexandria”
“Clement of Alexandria (150-215) “And not only for our sins,’-that is for those of the faithful,-is the Lord the propitiator, does he say, ‘but also for the whole world.’ He, indeed, saves all; but some He saves, converting them by punishments; others, however, who follow voluntarily He saves with dignity of honour; so ‘that every knee should bow to Him, of things in heaven, and things on earth, and things under the earth;’ that is, angels, men, and souls that before His advent have departed from this temporal life.” (Fragments, 1:3, c. 2, v. 2)"
“The Son “breaking in pieces” His enemies is for the sake of remolding them, as a potter his own work; as Jeremiah 18;6 says: i.e., to restore them once again to their former state. --Eusebius of Caesarea (265 to 340 A.D). Bishop of Caesarea”
“Gregory of Nyssa (A.D. 330-394) “A certain deception was indeed practised upon the Evil one, by concealing the Divine nature within the human; but for the latter, as himself a deceiver, it was only a just recompense that he should be deceived himself: the great adversary must himself at last find that what has been done is just and salutary, when he also shall experience the benefit of the Incarnation. He, as well as humanity, will be purged.” (The Great Catechism, 26, newadvent.org/fathers/2908.htm)”
“Our Lord is the One who delivers man [all men], and who heals the inventor of evil himself. – Gregory of Nyssa (332-398 A.D.)”
“Origen (185-254) “If, then, that subjection be held to be good and salutary by which the Son is said to be subject to the Father, it is an extremely rational and logical inference to deduce that the subjection also of enemies, which is said to be made to the Son of God, should be understood as being also salutary and useful; as if, when the Son is said to be subject to the Father, the perfect restoration of the whole of creation is signified, so also, when enemies are said to be subjected to the Son of God, the salvation of the conquered and the restoration of the lost is in that understood to consist.” (De Principiis, 3:5:7)”
“In the end or consummation of things, all shall be restored to their original state, and be again united in one body. We cannot be ignorant that Christ’s blood benefited the angels and those who are in hell; though we know not the manner in which it produced such effects. The apostate angels shall become such as they were created; and man, who has been cast out of paradise, shall be restored thither again. And this shall be accomplished in such a way, that all shall be united together by mutual charity, so that the members will delight in each other, and rejoice in each other’s promotion. The apostate angels, and the prince of this world, though now ungovernable, plunging themselves into the depths of sin, shall, in the end, embrace the happy dominion of Christ and His saints.” – COMMENTARY ON THE NEW TESTAMENT – Jerome (347-420 A.D.)
“It is interesting that many of these comments touch on the concept that is well-articulated by C.S. Lewis’ mentor, George McDonald, in his sermon, “The Consuming Fire.” The concept is that God himself is the consuming fire and he will burn away all our iniquities, including those of Satan, who will emerge from the experience as the purified Lucifer, as he was created to be. This is what at is pictured in Isaiah 66:24 where all beings will look upon their old selves as carcasses burning in God’s eternally consuming fire. To understand this picture one must realize that the perspective is that of a totally redeemed eternal being looking back on his or her past life and sensing some regret for their own sins. This concept allows for a new understanding of what Jesus meant when he said that the lake of fire is reserved for the devil and his angels (Mt. 25:41), which is the same thing as the river of fire in Daniel 7:10, which is the same thing as the river of life in Ezekiel 47:1-11 (who is Jesus as he describes himself in John 4:10-13).”
As to the extent among Christians of the belief in the devil’s eventual salvation, feel free to peruse the following:
“Augustine, the champion of eternal torment said in his day, “There are very many (imo quam plurimi, which can be translated majority) who though not denying the Holy Scriptures, do not believe in endless torments.” (Enchiria, ad Laurent. c. 29)”
The Augustine quote, in the context of chapters 111 & 112, appears to include fallen angels, & imply their ultimate salvation. leaderu.com/cyber/books/auge … 7-122.html
"St. Basil the Great (c. 329-379) in his De Asceticis wrote: “The mass of men (Christians) say that there is to be an end of punishment to those who are punished.” "(The Ascetic Works of St. Basil, pp.329-30…Conc. 14 De. fut judic).
If there is an end of punishment to those punished, then what is left but universal salvation, even of devils?
"St. Jerome (342-420), the author of the Vulgate Latin Bible…writes: “I know that most persons understand by the story of Nineveh and its King, the ultimate forgiveness of the devil and all rational creatures.” " [Commentary on Jonah 3:6-9]
**[size=130]Origen re the Reconciliation of the Devil to God[/size]
** The Reconciliation of All things to God (Including the Devil!)
The restoration to unity must not be imagined as a sudden happening. Rather it is to be thought of as gradually effected by stages during the passing of countless ages. Little by little and individually the correction and purification will be accomplished. Some will lead the way and climb to the heights with swifter progress, others following hard upon them; yet others will be far behind. Thus multitudes of individuals and countless orders will advance and reconcile themselves to God, who once were enemies; and so at length the last enemy will be reached. …
De Principiis, III.vi.6
Through His Repentance, the Devil (as such) Shall Be Destroyed
When it is said that ‘the last enemy shall be destroyed’, it is not to be understood as meaning that his substance, which is God’s creation, perishes, but that his purpose and hostile will perishes; for this does not come from God but from himself. Therefore his destruction means not his ceasing to exist but ceasing to be an enemy and ceasing to be death. Nothing is impossible to omnipotence; there is nothing that cannot be healed by its Maker. De Principiis, 1.vi.1-4
Regarding problem 1 (re Rev.20:10) above, it is suggested “very tentatively”, in the excellent book “The Evangelical Universalist” [2nd ed, 2012, by Gregory MacDonald i.e. Robin Parry], that Satan tormented “for ever and ever” (A) does not refer to a person but a thing or (B) the Satan in Satan is destroyed, but the Lucifer in Satan is saved, on pages 128-132 at:
And that both (A) & (B) say Satan being tormented “forever & ever” is not to be taken literally, but understood metaphorically. The example is given of the city of Babylon not being literally tormented. Annihilationists view Rev.20:10 in similar ways (e.g. The Fire That Consumes, Fudge, p.245-8).
(1) The smoke going up forever and ever (literally, into the ages of the ages, Rev.19:3) is finite in duration. For the fire as the source of the smoke will cease burning after the city is “utterly burned” (Rev.18:8) & “found no more” (18:21). Also the old earth passes away (Rev.21:1), so how would the city continue to smoke “for ever and ever”?
(2) The saints reign for “the ages of the ages” (Rev.22:5). But this is only until all rule & all authority are abolished (1 Cor.15:24).
Consequently one interpretation of the phrase “forever and ever” in Rev.22:5 is that it is of finite duration.
(3) Christ reigns “for the ages of the ages” (Rev.11:15). Since His reign is “until” He gives up the kingdom (1 Cor.15:25-26), His reign for “the ages
of the ages” is temporary, as is “the ages of the ages” related to it.
(4) Since Scripture teaches universal reconciliaton (e.g. Rev.5:13; Col.1:20), “the ages of the ages” referred to in Rev.20:10 re the torment of the devil cannot be endless. Likewise with other lesser sinners [e.g. humans] that may be punished in the lake of fire (cf. Rev.14:11 which uses a similar phrase, “ages of ages”, without the definite article “the”).
(5) Comparing Rev.20:10 with Matthew 25:41, Jesus said the future of the devil & his angels is fire aionios (Mt.25:41, 46), mistranslated everlasting or “eternal fire” by pro ECT (eternal conscious torments) Bible versions (e.g. KJV). Fire aionios is also associated with the fire that burnt Sodom (Jude 7). That fire was not eternal, went out long ago, & its effects will last only until Sodom is restored (Ezek 16). Thus there is a Scriptural basis for taking the same phrase, fire aionios, which also occurs at Mt.25:41 & 18:8, as referring to a fire that is of finite duration. Likewise with “into eons of the eons” in Rev.20:10 which also refers to the devil’s eonian (Mt.25:41) punishment associated with fire. So the devil’s eon related punishment by fire in both Mt.25:41 & Rev.20:10 is finite. Therefore, the period “the eons of the eons” (Rev.20:10) must end. And surely since the devil’s torments “into the ages of the ages” end, so do those related to human beings (cf. Rev.14:11; Mt.18:8; 25:41), for the same terminology is applied to them. Moreover, they are less sinful than Satan. If his punishment ends, then why not theirs also? Consequently the mistranslation “forever and ever” in Rev.20:10 & 14:11 refers to a finite period of time, with a beginning and an end.
Summing up the argument:
eonian fire is finite (Jude 7)
eonian fire is the devil’s punishment (Mt.25:41)
which is equal to his punishment in Rev.20:10
therefore his punishment is finite &
his torment for the eons of the eons is finite &
the eons of the eons themselves are finite
Regarding Jude 7 the following Interlinear does not say “suffering the vengeance of eternal fire”, but the cities are “set forth as an example”, “undergoing the penalty of fire aionion”: biblehub.com/interlinear/jude/1.htm . Similarly, a literal version reads:
7 As Sodom and Gomorrah and the cities about them in like manner to these committing ultra-prostitution, and coming away after other flesh, are lying before us, a specimen, experiencing the justice of fire eonian." (Jude 7, CLV)
“The destruction of Sodom and the surrounding cities is still apparent to all who visit the region. In this way these cities are experiencing the justice of eonian fire. The fire has long ceased but its effects will remain and testify to God’s judgment until the close of this eon, after which Sodom shall return to her former estate (Ezek.16:53-56)” (Concordant Commentary of the New Testament, p.376) concordant.org/expositions/conco … testament/
“We likewise subscribe to the destruction of Sodom and Gomorrah, who “are set forth for an example, suffering the vengeance of eternal fire” (Jude 7). This occurred many centuries ago. How poor a passage to apply to that which is thousands of years hence!”
“The word “set forth” is, literally, “lying before.” The term “example” or specimen, is from the word show. These are readily comprehended if we apply them to the sites of Sodom and Gomorrah today. Their destruction was so complete that their exact location is in dispute. Now the preponderance of opinion places them under the shallow end of the Dead Sea. No one can visit this terrible desolation without fully appreciating the force of these words.”
“But we are asked to forget this solemn and forceful scene for an “example” which no one can see, and which is not at all “set forth” or “lying before” us. We are asked to forget the fire (Gen.19:24) which destroyed these cities so that the smoke of the plain went up like the smoke of a furnace. The justice or “vengeance” of this fire is all too evident to this very day. It is a powerful reminder of God’s judgment which should deter those who are tempted to follow a similar path. This fire is called “eternal.” Just now the plain is covered by water, not fire. It was an eonian fire, as is witnessed by its effect for the eon.”
“Speaking of Jerusalem, Ezekiel gives us God’s thoughts concerning Sodom. “As I live, saith the Lord God, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.” And again, “When I shall bring again their captivity, the captivity of Sodom and her daughters…then will I bring again the captivity of thy captives in the midst of them…when thy sisters, Sodom and her daughters, shall return to their former estate, then thou and thy daughters shall return to your former estate” (Ezek.16:48,53,55).”
“2 Peter 2:6 gives a parallel passage, where we read that God condemns the cities of Sodom and Gomorrah, reducing them to cinders by an overthrow, having placed them for an example. This is perfectly plain, unless we try to distinguish between the cities and the people, and make conscious cinders suffer from flames beneath the waters of the Dead Sea.”
“If the Sodomites were on public exhibition where all could see them suffering in the flames of a medieval hell, we might consider them as set forth as an example, but as no one has ever seen them, and no one can see them, they are no example at all. The cities, however, are lying before us as a specimen of God’s eonian justice. The effects of the fire endure for the eon. When Jerusalem is restored, they will be restored.”
Next we’ll look at a 6th case that occurs in the book of Revelation where our phrase “the ages of the ages” is applied to God, either to His glory or living, etc:
(6) The book of Revelation makes several references to God living (or His glory) “for the eons of the eons” (Revelation 1:6, 18; 4:9-10; 5:13; 7:12; 10:6; 15:7). God living “into the eons of the eons” that end no more denies His future endless life than it denies He was living before the times of the eons (1 Cor.2:7; 2 Tim.1:9; Titus 1:2) that He created (Heb.1:2). “The existence of God is not confined to the eons. He made the eons; therefore, He existed before they began.” Eons come & go, but He is both before & after them. Similarly, God is living for the present eon, but that doesn’t mean He was dead before it, nor that He will be dead when it ends. Likewise He was living for past eons, but that doesn’t mean He died when they ended. Likewise with His glory.
His “years shall not come to end” (Psa.102:27).
But you remain the same, and your years will never end. (Heb.1:12b)
So we find the phrases “into ages of ages” & “into the ages of the ages” in 6 category types in Revelation:
Rev.20:10 the torment of Satan & 2 others
Rev.14:11 rising smoke of humans tormented
Rev.19:3 rising smoke of a city burned
Rev.22:5 saints reigning
Rev.11:15 Christ reigning
multiple references to God living or His glory
In at least 5 of the 6 category types above, the vast majority, we have said that the phrase in question is of limited duration. Even if, in the one other case, when the phrase refers to God, it somehow means “forever and ever”, e.g. because God is forever, that has no bearing on the other 5 categories which do not connect the phrase with God’s life or glory, and do not connect it with something or someone everyone knows is endless.
(7) As documented by scholar Illaria Ramelli, Origen & a number of other early church fathers spoke of an end of all ages & or an end of “ages of ages”. See Ramelli’s tome below, pages 8-10, 13-14, 112ff, 132, 157-8, 160-1, 167-8, 202. (Ilaria Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (Brill, 2013. 890 pp) worldcat.org/title/christian … stament-to
eriugena/oclc/828140580/viewport
"In Hom. in Ex. 6,13, similarly, Origen foresees the end of all aeons: “Whenever Scripture says, ‘from aeon to aeon,’ the reference is to an interval of time, and it is clear that it will have an end. And if Scripture says, ‘in another aeon,’ what is indicated is clearly a longer time, and yet an end is still fixed. And when the ‘aeons of the aeons’ are mentioned, a certain limit is again posited, perhaps unknown to us, but surely established by God.” (Ilaria Ramelli, The Christian Doctrine of Apokatastasis, p.161)
“Cf. Apoc. 14:10–11, where the smoke of the tormented sinners rises eis aiônas aiônôn, in saecula saeculorum, which does not self-evidently mean absolutely forever; for Origen, as we shall see, this will be the time of the aiônes, before the apocatastasis which brings on the aïdiotês. Only the aïdiotês of the universal restoration will be truly forever.” (Terms for Eternity: Aionios and Aidios in Classical and Christian Texts, Ilaria Ramelli and David Konstan, 2007, p.69)
(8) 1 Cor.10:11. Scripture speaks of the “ends of the ages” or eons (1 Cor.10:11) and an “end of the ages” (Heb.9:26). If the phrase “the ages of the ages” meant ages tumbling endlessly one after the other, as some commentators claim, why does Scripture say the ages end?
There were no ends of any eons present when Paul wrote to the Corinthians (1 Cor.10:11). For Jesus spoke of the present eon in which He lived (Mt13:22; Lk.16:8) and its end (Mt.24:3) which has still not arrived almost 2000 years later. The eon that Jesus was living in, which Paul calls the “present evil eon” (Gal.1:4), of which Satan is god (2 Cor.4:4), began before David (Lu. 1:70) and all the prophets (Ac. 3:21), after the end of the world in the days of Noah, thousands of years before the birth of Christ. So, again, there was no eon ending when Paul wrote 1 Cor.10:11, let alone an end of multiple eons. So what is he referring to in speaking of consummations or ends “of the eons” having been attained (1 Cor.10:11)?
“(The) scriptures state positively that the eons will end: 1 Cor. 10:11… “Now those things befalls them typically, yet it was written for our admonition, to whom the consummations of the eons have attained.” Paul had said what those things are, which befalls them typically, in the preceding verses. Yet “it was written” is in the singular, for “our” (plural) admoniton- the “our” referring to the saints, who are the present believers. “To whom,” referring to the saints, “the consummations of the eons have attained.” The Corinthian saints had attained the consummations of eons in spirit because they were a new creation (2 Cor. 5:17). Some day all will be a new creation (Rev. 21:5). Now, only the saints who are in Christ are of the new creation, but it is God’s goal for the eons to head up all in the Christ, as stated at Eph. 1:9-11. Salvation for all is God’s plan for the eons. Those saints believing now have attained that purpose, so have attained the consummation of the eons.” theheraldofgodsgrace.org/Abbott/abbot05.htm
“It contains the phrase “the ends of the eons,” or, as we prefer to render it, “the consummations of the. eons” (1 Cor. 10:11), for they not only come to an end, but culminate in the accomplishment of the purpose (Eph. 3:11) for which they were made (Heb. 1:2)…In our own spirits we have an undeniable foretaste that the eons are accomplishing the purpose for which they were made.” (Unsearchable Riches , Vol. 58, p.39-40, A.E.K.).
“in accord with the purpose of the eons, which He makes in Christ Jesus, our Lord” (Eph.3:11)
" which He purposed in Him) 10 to have an administration of the complement of the eras, to head up all in the Christ - both that in the heavens and that on the earth" (Eph.1)
“The eons not only come to an end, but culminate in the purpose (Eph.3:ll) for which God made them (Heb.l:2).” (U.R. Vol. 100, p.132-134, J.R.C.)
“Paul is warning the Corinthians not to become disqualified, but to drink out of their spiritual, following Rock—Christ. A strong incentive to do this is that already the consummations of the ages have attained in spirit to the saints. What the ends of the coming eons will bring has already been made known in some measure to the saints. Every one of the four occurrences of the verb katantao in Paul’s epistles shews that he used it as a meaning to attain in spirit, to draw up alongside in spirit (1. Cor. 10:11; 14:36; Eph. 4:13; Phil. 3:11).” alexanderthomson.blogspot.ca/200 … -hell.html
“It is not until the consummation when God becomes All in all that His titles can be clearly and fully appreciated. But we, in sense, have been taken ahead of time to the consummation. The manifestation of Christ through His sacrifice, which we see with the eyes of faith, is vitally connected with the conclusion of the eons according to Hebrews 9:26 where we read, “… yet now, once, at the conclusion of the eons, for the repudiation of sin through His sacrifice, is He manifest.” Paul describes us who believe this evangel as those “to whom the consummations of the eons have attained” (1 Cor.lO:ll). The goals toward which God is leading the universe have, in a spiritual way, come ahead of time to us. And one of these goals is the manifestation of Himself to His creatures.” (U.R., Vol 71, p.77, D.H.H.).
“In spirit, Paul brought those under his ministry into the new creation, which is the spiritual counterpart of the eon inaugurated by the new heavens and new earth. It is only thus that the consummations of the eons had already reached the Corinthians.” (U.R. Vol. 100, p.132-134, J.R.C.)…?
“…The evangel of God concerning His Son announces the end of sin and the end of divine indignation. These consummations will be realized throughout the universe when God is All is all, but, in spirit, they have attained to us who are believing (1 Cor. 10:11).” (U.R., Vol 97, p.44, 185, 255, D.H.H.)
If all eons end (1 Cor.10:11), then “eons of eons” (Rev.14:11) and “the eons of the eons” (Rev.20:10) must end. Likewise must the “torment” for these finite time periods also end. What occurs after their end - whether endless torments, endless annihilation or reconciliation to God - is left up to other passages of the Scriptures to reveal.
For elaborations upon this point re 1 Cor.10:11 i’d suggest the following articles & comments:
(9) Heb.9:26 refers to an end of the ages. If all ages end, then “the ages of the ages” must end, both in Rev.20:10 & all other contexts of Scripture.
“Origen, reflecting on Heb 9:26 and Eph 2:7, argues that Christ’s sacrifice was made once and for all aeons. These aeons are not infinite or repetitive, but point to one telos, the apokatastasis of all, which is not a result of necessity, but of all rational creatures’ voluntary adhesion to the Good.” (Ramelli, The Christian Doctrine of Apokatastasis, p.202)
A.E. Knoch opined that Hebrews 9:26 and 1 Cor.10:11 are “positive proof that the eons have a conclusion, or “end”, and therefore do not last “for ever”…[which] also repudiates the assumptive theory of man that there is an infinite series of ages…” (U.R., Vol. 19, p.230, 1928).
“…the Greek preposition epi, when followed by a dative case, as here, signifies “over,” “on the basis of,” “with a view to.” It was on the basis of a conclusion of the ages, for repudiation of sin through His, sacrifice, that He has been manifested. Epi, when followed by a genitive or accusative case, takes the meaning “on,” or “on to,” but its metaphorical force comes out generally when the dative case is used. Christ was manifested with a view to the ages being concluded, The ages are the times in which sin and enemies are present, requiring the sacrifice of God’s Son. He was manifested so that sin might be set aside through His sacrifice, having in view a conclusion to the ages. He was certainly not manifested at a conclusion of the ages, but His manifestation demands that the eons terminate.” alexanderthomson.blogspot.ca/200 … -hell.html
"26 FOR,]lit. ‘since it were behoving him, to suffer many times from [the] laying-down of the world, but now, once for all, on the full-end of the ages, has he been manifested with a view to a putting away of sin, through his own sacrifice’ " (Robert Young, LL.D., Concise Critical Comments on the New Testament, p.158, also author of Young’s Literal Translation & Young’s Concordance) books.google.ca/books?id=AaoLyX … 3F&f=false books.google.ca/books?id=pJ0CAA … 3F&f=false
“We have been asked concerning Hebrews 9:26, which in the Authorized Version reads as follows: “… but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself.” It seems to be saying that the “end of the world” occurred when Christ was sacrificed. As A. E. Knoch once said, “This is so impossible that I suppose no one takes it seriously.”* The early (1926, 1930) editions of the Concordant Version, hoping to put sense into an enigmatic passage rendered it as follows: “… yet now, once, has He been manifested through His sacrifice, for the repudiation of sin at the conclusion of the eons.”…Neither the AV or the early CV completely reflected the order of the Greek clauses in English. The sublinear reads now yet once on together-finish of-the eons INTO UN-PLACING OF-THE missing THRU THE SACRIFICE OF-Him He-HAS-beenn-made-APPEAR.”
"…Even when considering a single eon, the “conclusion” {sunteleia, together-finish) of the eon (e.g., Matt. 13:39,40,49; 24:3) is not the absolute end, but a period of time in which the events of that eon culminate. It is compared with a harvest. By definition, an eon’s culmination is that portion of it in which its highest point is attained in order to reach a final result. "The signs of the end time all occur within this conclusion. This is the key to this passage. Christ appeared at the commencement of a period which will continue until the end of the eons. It differs from the previous part of the eons because of its new relation to sin, due to His sacrifice. In a sense, the sacrifice settles the question of sin for the rest of the eons, hence the word ‘conclusion.’ "
"“The scope of the book of Hebrews does not include the present time of grace to the nations. Yet there was to be delay, so that its readers would die in faith instead of receiving the promises. This shows that, at that time, and, indeed, throughout our Lord’s ministries and the book of Acts, the coming eons were imminent. Consequently, it appeared as if our Lord’s sacrifice came just before the kingdom. And is not this, together with the last eon, the harvest season of the eons? With this in mind it is not so very difficult to see that all of the time after His sacrifice is a ‘conclusion’, especially with respect to sin.” "
“…The term “at” (the conclusion of the eons) is not strictly correct; it is only that this is the best idiomatic rendering we can make in the Version. The word is actually “on.” The idea seems to be this: We are to understand that once Christ had been manifested “for [EIS for the purpose of] the repudiation of sin through His sacrifice,” one enters, or comes upon that field of time which we may now view as “the conclusion of the eons.” The eonian times which are encompassed with in the scriptural revelation began to conclude once Christ’s sacrifice was accomplished - when “He died to Sin once for all time” (Rom.6:10).”
“Until then all awaited His sacrifice. The zenith had not been reached. All was still, so to say, “uphill.” But once the great Sacrifice was made, when the Lord declared, “It is accomplished!” (John 19:30), the concluding portion of the eonian times began. The repudiation of sin is achieved through the sacrifice of Christ. It is not realized, however, until God vivifies all mankind, becomes All in all, and reconciles all estranged beings throughout the universe, accomplishing all “through the blood of [Christ’s] cross” (Col.l:20; cp Eph.l:10).”
“Another consideration is that the definite article (“the”) does not appear here in the Greek. It is not a matter of “at the conclusion of the eons” at all, even if we are constrained to put it this way in the Version, not yet having found a better solution while still preserving good diction. The idea is not to point to a particular moment, but to speak of having now entered into, or come upon, the concluding portion of the eons, which is thus set in contrast to the former or preceding portion.”
“The writer of Hebrews certainly did not know how long the present era would continue. Nor are any such considerations in view, whether in Hebrews 9 or else where in this epistle. Instead, the emphasis of Hebrews is that of the typical nature of the animal sacrifices in their representation of the sacrifice of Christ.”
“Even as the blood of calves and he-goats constituted a sufficient and effectual shelter for sin, thus also, the blood of Christ constitutes a sufficient and effectual means for the elimination of sin. If it were not for Christ’s sacrifice, all would be doomed; but because of Christ’s sacrifice, all will be delivered.”
“The viewpoint in Hebrews is antitypical. In other connections it may seem strange to include the rest of this eon and two more in the word ‘conclusion.’ Yet,when we consider the shadow, it becomes evident that the period here, however described, must include all of the time in which the sacrifice is operative, that is, until its work is accomplished.” "
“A concluding portion of a period of time need not necessarily be brief in duration. To say that it must is to confound ordinary usage with essential meaning. Besides, if the testimony of geology and astronomy is true, the first eon (prior to Genesis 1:2) may have been of such great duration that the time from the cross to the consummation actually will prove to be of relatively brief duration.”
"…the Authorized Version will hardly excuse the rendering of Hebrews 9:26. “But now once in the end of the world hath He appeared . . .” cannot be explained on any rational grounds. Christ has appeared, but it certainly was not at the end of the world. The American Revisers change this to “the end of the age’, which is very much better, so far as the word eon is concerned. But it is open to the same objection. The eons have not by any means ended even yet. Christ did not appear at either “the end of the world” or “the end of the ages”. And, we may add, sin has not been “put away” in any plain, intelligible sense.” (U.R., Vol 17, p.267, 1926, A.E.K.)
“The A. V. tells us that Christ appeared “in the end of the world.” This, of course, is impossible, seeing that almost two thousand years have passed since then and the end is not yet. In reality His manifestation marks the commencement of the conclusion of the eons. Just as the offering on the day of shelter, or “atonement” in Israel ushered in a year in which there is cleansing of sin, so the sacrifice of Christ commences the conclusion of the eons in which sin is repudiated. A year in Israel, with its round of typical festivals, corresponds to the conclusion of the eons, in which the antitype of these festivals are found.”
"It is clear that His sacrifice was not at “the end of the world” (A.V.). However, the conclusion of the eon (Matt. 13:39, 40, 49; 24:3) is not the absolute end, but a period of time, which is compared with harvest. The signs of the end time all occur within this conclusion. This is the key to this passage. Christ appeared at the commencement of period which will continue until the end of the eons. It differs from the previous part of the eons because of its new relation to sin, due to His sacrifice. In a sense, the sacrifice settles the question of sin for the rest of the eons, hence the word “conclusion.* * A more complete explanation of this passage, as rendered in the Concordant Version, is found in Unsearchable Riches, Volume 30, Number (March, 1939).”
“This verse is designed to amplify the grand object of His one appearing, that is, Christ appeared once to offer Himself as a sacrifice in order to put away sin at the end of the ages or eons…Repudiation [of sin] is defined as to have no place for [sin] (Keyword Concordance, p. 246). When the last enemy, death, is put out of business, abolished, discarded, made unproductive (1 Corinthians 15:26), then sin will find no place anywhere in His world since sin reigns only in death (Romans 5:20). In other words, when God abolishes death, He also leaves no place for sin. This He will do at the end of the ages or eons. It is for this purpose that Christ has been manifested in His earthly career; and it is His sacrifice at Calvary’s cross, His sacrifice for sin that makes sin’s repudiation certain, since He is the Lamb of God Which is taking away the sin of the world (John 1:29).”
“…The actual teaching of the passage can be verified as follows: Some current versions of this verse teach that Christ appeared at the end of the ages. Yet according to these same versions Paul, writing years after this appearing, speaks of ages to come (Ephesians 2:7). Thus two “authorized” versions make the apostle Paul flatly contradict what the writer of Hebrews said. Again, the devotees of versions which are not concordant and consistent find themselves involved in another conflict that cannot be reconciled, since their versions teach that Christ “appeared at the end of the ages” while, at the same time, their theology teaches that the ages never end.”
“…The Scriptures distinctly and emphatically teach that the eons had a beginning and will also have conclusion. The Scriptures point to time when the eons were not yet in existence, and they point to time when the eons shall pass away.”
"This one verse (26) of Hebrews 9 takes us, in one sweeping statement, from the disruption of the world to the conclusion of the eons. Though Christ, as Saviour, is now manifest, sin will not be completely eliminated from the universe until the conclusion of the eons. But the acceptance by God of Christ’s offering has made that elimination inevitable. But this wonderful scripture gives further proof that, just as the curtain which veiled God’s presence, was rent in the earthly temple at the precise moment of Christ’s death, so that spiritual veil which obstructed the approach of the celestials to God, was likewise rent; and there is nothing now, save their own spiritual blindness, to prevent them entering into the presence of God, and offering Him the “logical divine service” which is His due from all His creatures. (U.R., Vol 68, p.259-60, 1977, John H. Essex)
“The conclusion of the eons is likewise involved in obscurity in our versions. They suggest that this august event has already occurred at the manifestation of Christ (Heb.9:26). However the words may be translated, the argument of the passage is clear. The high priest went in every year with the blood of others. Not so Christ. He sacrificed Himself once. There was no sacrifice on His part from the disruption, when sin entered, until His manifestation. Neither will there be any further offering needed all the way to the conclusion of the eons, when sin is repudiated. The single suffering of Christ suffices both for the past and future, from sin’s entrance to its exit, from the disruption to the conclusion of the eons, when sin is put away. There is a sense in which sin is “put away” potentially or in the experience of the believer, but in the sense here indicated, as the antithesis of the disruption, it can refer only to the actual removal of sin itself which will occur at the very time indicated, the conclusion of the eons.” concordant.org/expositions/unvei … -eon-eons/
“The Times of the Eons are the scene of sin. They record its entrance and foretell its exit. They had a definite Beginning and will have a definite Consummation…The grand infinitudes of time before the beginning and after the consummation have much in common, chiefly that in the beginning God is All was All: in the consummation He will be All in all. Sin is entirely absent. This cannot be said of any of the eons.” concordant.org/expositions/the-e … -calendar/
“The power of the blood of Christ will prevail until sin is repudiated. This is at the conclusion of the eons.”
“…(1 Cor. 2:7:before the world [ages]” and Heb. 9:26: “end of the world”, or, as Scofield says, “consummation of the ages” which, by the way, should refer to the future putting away of sin, not the time of Christ’s sacrifice)" translation, however, is seemingly “quoted” in Heb. 11:33 and several times in Revelations! This strongly suggests that Theodotion’s version was based upon either a lost Greek translation which competed with the LXX or upon a “revised” LXX…Theodotion’s version of Daniel is the one officially accepted by the Church and usually printed in modern editions of the LXX…" voskrese.info/spl/Xlxx.html
The book of Daniel is closely associated with the book of Revelation which contains our many references to the phrase “the ages of the ages”.
It seems, from the quotes above, that John was more likely to have used a Greek OT in harmony with that of Theodotian’s rather than the LXX.
In Daniel 12:3 this Greek OT of Theodotian, unlike the LXX, speaks of the “eons and further” αἰῶνας καὶ ἔτι]. This is in the context of resurrection spoken of in verse 2, which recalls the resurrections of the book of Revelation. Could Daniel’s reference to “the eons and further” be to a time beyond “the eons of the eons” spoken of in Revelation? Both make reference to eons, but Daniel speaks of what is beyond “the eons”. It seems Daniel may be speaking of a time after that of John’s Revelation references to eons, which would make “the eons of the eons” of a finite duration. If John had wished to convince his readers of the idea of endless eons, readers who may have been familiar with Daniel 12:3, it seems that speaking of mere “eons of the eons” was not the way to do it.
(11) John of Damascus (676-749 AD) writes of “limitless(απειρους/apeirous) aeons of the aeons”. If “eons of the eons” was universally understood as meaning forever and ever or endlessness, would there be a need to add the word “limitless” to it? translate.academic.ru/%CE%B1%CF% … %82/el/xx/
Similarly Philo, a contemporary with Jesus, spoke of an unlimited eon. Heleena Keizer wrote “Ton apeiron aiona, “the unlimited aion”, is Philo’s paraphrase of the more-than-aion expression in Exodus 15:18 describing God’s kingship. Before Philo, ton apeiron aiona is attested only once, in a fragment from Aristotle where it has the (non-philosophical) sense of “all, endless time” (chapter II text [33])…The present passage appears to use the phrase in the same sense, while emphasizing the notion of contunuity by the words “not for one moment ungoverned” and “uninterrupted”.”(“Life Time Entirety: A Study of AION in Greek Literature and Philosophy, the Septuagint and Philo”, Helena M. Keizer, 2010, p.212).books.google.ca/books/about/Lif … SmshbeyUsC
If God wanted to clearly & unambiguously teach endless punishment in the Scriptures, why, then, did Revelation 20:10 not speak of torment for “endless[apeiron] ages”?
(12) The word aion literally means age, or eon. Why would the Lord’s word say eons (Rev.20:10) if He meant endlessness? If endlessness was meant, then the Greek language of the time had a number of ways of expressing it unambiguously. In addition to apeiron, there were the words “no end” (Lk.1:33) to express the idea of endlessness. In Luke they are spoken of God’s kingdom. Likewise:
σὺ δὲ ὁ αὐτὸς εἶ καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν (LXX; Psa.102:27, God’s years have “no end”)
27But thou art the same, and thy years shall not fail. Psa.102:27, Brenton LXX trans.
But you remain the same, and your years will never end. (Heb.1:12b)
According to the following translation, Jerome says:
“I know that many people interpret the king of Nineveh as the devil, saying that he, at the end of the world (on the grounds that no rational creature made by God should perish), descending from his pride, would repent, and be restored to his former place.” [Commentary on Jonah 3:6-9] ideals.illinois.edu/bitstre … sequence=1
Whether or not the reference to Ninevah is a misrepresentation by Jerome against his opponents, such as Origen, is unknown. What is known is that Origen (c. 184-254 AD) based his doctrine of universalism on the Scriptures, his favorite passage being 1 Cor.15:28:
“This final phrase is a clear reference to 1Cor 15:28, Origen’s and Nyssen’s favourite passage in support of the apokatastasis doctrine.34” (page 15)
“The eventual submission of humanity to God is a reference to Paul’s eschatological revelation in 1Cor 15:24–28, which is also a very universalistic passage, concluding with the presence of God as “all in all.” This will be one of the favourite passages of Origen in support of the doctrine of apokatastasis.” (page 94)
"Thus, at the end of all aeons, in the eventual apokatastasis, all will come to be, no longer in any aeon, but in God the Trinity, and in turn God will be “all in all.” The meaning of this Pauline sentence (1Cor 15:28, Origen’s favourite passage in defence of apokatastasis) is explained especially in Princ. 3,6,2–3. Here, Origen first deduces the definitive eviction of evil from the presence of God “all in all,” given that it is impossible to admit that God may be found in evil, as I have already pointed out; then, he examines:
" "What is this “all” that God will be “in all”? …] It means that God will be “all” even in every individual creature. And God will be “all” in these creatures in the sense that whatever the rational intellect, freed from any dirtiness of sin and purified from any taint of evil, will be able to perceive, grasp and think, all this will be God …], and so God will be all for this intellect …], because evil will not exist any more: for such intellect, God, untouched by evil, is all. One who is always in the Good and for whom God is all, will no longer wish to eat of the tree of the knowledge of good and evil …] After removing every sense of evil, only he who is the sole good God will become all for the creature returned to a state of soundness and purity …] and not only in few or in many, but in all God will be all, when at last there will be no more death, nor death’s sting, nor evil, most definitely: then God will truly be “all in all.” " " (page 168)
Ilaria Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (Brill, 2013. 890 pp.)
“I once heard a child ask if everyone prayed for Satan if he could be saved too. Now I realize this will send some people over the edge, but I thought it one of the most endearing questions I ever heard.”
Origen (185-255) believed that Satan would eventually be reconciled to God (though he would be the last to submit).
The Reconciliation of All things to God (Including the Devil!)
The restoration to unity must not be imagined as a sudden happening. Rather it is to be thought of as gradually effected by stages during the passing of countless ages. Little by little and individually the correction and purification will be accomplished. Some will lead the way and climb to the heights with swifter progress, others following hard upon them; yet others will be far behind. Thus multitudes of individuals and countless orders will advance and reconcile themselves to God, who once were enemies; and so at length the last enemy will be reached. …
De Principiis, III.vi.6
Through His Repentance, the Devil Shall Be Destroyed
When it is said that ‘the last enemy shall be destroyed’, it is not to be understood as meaning that his substance, which is God’s creation, perishes, but that his purpose and hostile will perishes; for this does not come from God but from himself. Therefore his destruction means not his ceasing to exist but ceasing to be an enemy and ceasing to be death. Nothing is impossible to omnipotence; there is nothing that cannot be healed by its Maker. De Principiis, 1.vi.1-4
What would be “reaconciled” in the heavens other than angels purposed to rebel? That would be the main verse that would confuse me if all creation isn’t reconciled.
I see nothing in the verse that says that not all creation will be reconciled.
Indeed Philippians 2:10 indicates that every knee shall bow at the name of Jesus, “in heaven and earth and under the earth.” Sounds like it includes EVERYONE, doesn’t it?
Also it is stated in Revelation 5:13, that John in his vision "heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, ‘To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!’ "
Where could people be, if not in heaven, on earth, under the earth (hell) or in the sea?
From my understanding no man has ascended to the heavens yet accept Christ. One could say Elijah has but I don’t think it would be in the manner of actually being in the heavens.
But that being said, even if man is in the heavens (what i consider the spiritual realm), currently so would be the rebellious angels. And if not, and they are instead on Earth, or under the earth the verse also states all of that will also be reconciled. So no matter where these rebel angels are i don’t know how they’d escape the reconciliation of the heavens,earth, or under the earth and of all things. I think reconciling the adversary Himself will be the biggest display of God’s love, mercy, and power.