I happened to run across this, which I believe is the same Beginning Greek Grammar study book I used in my first semester of New Testament greek when I went to college five thousand years ago. If memory serves through these millennia, the book is quite good, though it is not unaffected by secular influences.
It is well suited to self study, if you are so inclined. If you need help, as they say here in the south, just holler.
Sunday, April 20, 2008
Some observations on Revelation 20:10
"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."
The KJV is not completely clear on who it is who is tormented. Is it the devil, or is it the devil, the beast, and the false prophet? The particple "tormented" in the greek is the future indicative passive, third person plural. Thus the devil, the beast, and false prophet (Satan and unsaved men) are all in view as subject to the torment.
The phrase "for ever and ever" is not as simple as it might seem. If you consult your interlinear, you will see that this phrase is translated from the greek
eis tous aionas ton aionon
which is literally rendered,
"into the ages of the ages"
Now, the phrase "the ages of the ages" in the New Testament is a figure for eternity, that is, beyond the end of time. A quick check of your concordance software will confirm that.
The question now is, when the Bible talks about "INTO the ages of the ages", or to paraphrase, "INTO" eternity, how are we to understand the "INTO"? Does this mean "into and throughtout eternity", or does it mean, "into (right up against) the starting point of eternity, but not throughout eternity"?
Let me explain in english. In english, I can say
"I dived into the water"
We understand that to mean that I not only dived and came into contact with the surface of the water, but I in fact entered into the depth of the water.
However, if I say, "I ran into a brick wall", we correctly do not understand this to mean that I collided with the brick wall such that I penetrated the surface of the brick wall and ended up inside or through it.
The greek word, "into" in the New Testament works the same way. Depending on the context, it can mean "into and throughor throughout" OR it can mean "into (right up against) the starting point or edge of something but not inside of or through the thing itself".
Here are some examples:
"And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him:" Matthew 2:11
We understand correctly that they entered into the inside of the house. They did not just smack into the outer wall of the house and stop.
On the other hand,
"And the publican, standing afar off, would not lift up so much as his eyes unto heaven,
but smote upon his breast, saying, God be merciful to me a sinner." Luke 18:13
"smote upon" is actually "smote into". Now in the historical context when the man smote himself, his hands did not penetrate and enter into his chest cavity, his hands struck the surface of his breast. Yet the Bible speaks of him smiting "into" his breast. Thus here is a use of the greek preposition "into" that refers to reaching a point, but not reaching a point and entering into that which lies beyond the point.
Thus, I have to admit that, looking carefully and strictly at the biblical grammar of Revelation 20:10, this verse could refer to a temporal torment that ends at but does not include eternity. I have to admit this is something I did not expect to find.
of fire and brimstone, where the beast and the false prophet [are],
and [they] shall be tormented day and night for ever and ever."
The KJV is not completely clear on who it is who is tormented. Is it the devil, or is it the devil, the beast, and the false prophet? The particple "tormented" in the greek is the future indicative passive, third person plural. Thus the devil, the beast, and false prophet (Satan and unsaved men) are all in view as subject to the torment.
The phrase "for ever and ever" is not as simple as it might seem. If you consult your interlinear, you will see that this phrase is translated from the greek
eis tous aionas ton aionon
which is literally rendered,
"into the ages of the ages"
Now, the phrase "the ages of the ages" in the New Testament is a figure for eternity, that is, beyond the end of time. A quick check of your concordance software will confirm that.
The question now is, when the Bible talks about "INTO the ages of the ages", or to paraphrase, "INTO" eternity, how are we to understand the "INTO"? Does this mean "into and throughtout eternity", or does it mean, "into (right up against) the starting point of eternity, but not throughout eternity"?
Let me explain in english. In english, I can say
"I dived into the water"
We understand that to mean that I not only dived and came into contact with the surface of the water, but I in fact entered into the depth of the water.
However, if I say, "I ran into a brick wall", we correctly do not understand this to mean that I collided with the brick wall such that I penetrated the surface of the brick wall and ended up inside or through it.
The greek word, "into" in the New Testament works the same way. Depending on the context, it can mean "into and throughor throughout" OR it can mean "into (right up against) the starting point or edge of something but not inside of or through the thing itself".
Here are some examples:
"And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him:" Matthew 2:11
We understand correctly that they entered into the inside of the house. They did not just smack into the outer wall of the house and stop.
On the other hand,
"And the publican, standing afar off, would not lift up so much as his eyes unto heaven,
but smote upon his breast, saying, God be merciful to me a sinner." Luke 18:13
"smote upon" is actually "smote into". Now in the historical context when the man smote himself, his hands did not penetrate and enter into his chest cavity, his hands struck the surface of his breast. Yet the Bible speaks of him smiting "into" his breast. Thus here is a use of the greek preposition "into" that refers to reaching a point, but not reaching a point and entering into that which lies beyond the point.
Thus, I have to admit that, looking carefully and strictly at the biblical grammar of Revelation 20:10, this verse could refer to a temporal torment that ends at but does not include eternity. I have to admit this is something I did not expect to find.
One of the Great Joys of my Life
is Sunday morning worship at home with my family. This morning we gathered in the den and sang from Psalm 29, Psam 90, and Psalm 145. The tunes were Effingham (one of our all-time favorites), Farrant, and Duke Street.
These Psalm selections spoke richly of the glory of God, and the duty of the believer to scribe that glory to him. They also contrasted vividly the eternal destinies of the two kinds of people in the world, the saved and the unsaved. The saved face aa joyous eternity with God himself, while the unsaved face the wrath and perdition of God their Judge.
I read from Genesis 1, adding frequent but brief comments directed primarily at my very young children, trying to remiond them and/or help them understand for the first time that they were created by God, and the world they live in was created by God.
I also read revelation 20, which speaks, among other things, of the end of all things. The beginning of all things (Genesis 1) and the end of all things (Revelation 20) comprised the subject of my remarks. We concluded withy prayer.
These Psalm selections spoke richly of the glory of God, and the duty of the believer to scribe that glory to him. They also contrasted vividly the eternal destinies of the two kinds of people in the world, the saved and the unsaved. The saved face aa joyous eternity with God himself, while the unsaved face the wrath and perdition of God their Judge.
I read from Genesis 1, adding frequent but brief comments directed primarily at my very young children, trying to remiond them and/or help them understand for the first time that they were created by God, and the world they live in was created by God.
I also read revelation 20, which speaks, among other things, of the end of all things. The beginning of all things (Genesis 1) and the end of all things (Revelation 20) comprised the subject of my remarks. We concluded withy prayer.
Sunday, April 13, 2008
Left in the Dust...
By God's mercy, I am recovering from a back injury which had me bedridden last month for the better part of two weeks.
I am delighted to be to the point where I can take short, slow walks. On my most recent walk I thought my two year old daughter would be the perfect walking companion. She'll have no trouble keeping up, I thought.
It turned out I was the one having trouble keeping up. :-P
Having been in bed so much I have thought a lot about those bedridden folks who were privileged to have found themselves in the path of Christ the King of Kings and the Lord of Lords.
We find one such example in Matthew 9.
" 1 And he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men."
What a beautiful account of the saving power of the Gospel. Christ pronounces the crippled man's sins forgiven. As a confirming proof of His ability to forgive sins, Christ spoke and made the man physically whole, ordering him to "arise, take up thy bed, and walk".
What an exquisite example of the glory, power, and beauty of salvation. How many times can we read accounts like this, yet each time we come away more deeply impressed with the glory and power of Christ, andd the blessedness of eternal life in Him? When man fell, God said to Adam, "Dust thou art, and unto dust thou shalt return." Genesis 3:19. But thanks be to God that those whom God has appointed unto eternal life are not left in the dust.
I have read this passage and many in the Bible like it hundreds, if not thousands of times. Yet each and every time there is something new, something glorious to behold.
I am delighted to be to the point where I can take short, slow walks. On my most recent walk I thought my two year old daughter would be the perfect walking companion. She'll have no trouble keeping up, I thought.
It turned out I was the one having trouble keeping up. :-P
Having been in bed so much I have thought a lot about those bedridden folks who were privileged to have found themselves in the path of Christ the King of Kings and the Lord of Lords.
We find one such example in Matthew 9.
" 1 And he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men."
What a beautiful account of the saving power of the Gospel. Christ pronounces the crippled man's sins forgiven. As a confirming proof of His ability to forgive sins, Christ spoke and made the man physically whole, ordering him to "arise, take up thy bed, and walk".
What an exquisite example of the glory, power, and beauty of salvation. How many times can we read accounts like this, yet each time we come away more deeply impressed with the glory and power of Christ, andd the blessedness of eternal life in Him? When man fell, God said to Adam, "Dust thou art, and unto dust thou shalt return." Genesis 3:19. But thanks be to God that those whom God has appointed unto eternal life are not left in the dust.
I have read this passage and many in the Bible like it hundreds, if not thousands of times. Yet each and every time there is something new, something glorious to behold.
Friday, April 04, 2008
More Free Fatherly Advice
My eldest daughter Heather is living with and caring for her aged grandmother. One of the tasks Heather does not exactly relish is sorting and putting out the trash for recycling. The recycling there is only picked up every other week, and so it is also hard for her to remember when it needs to be done.
So, I thought I would help. Regarding the timing, I have a timer on my PDA which goes off to remind me to remind her that the big day is approaching. So I'll text message her to that effect.
To try take the edge off the unpleasantness of the chore, I have tried to word the text messages in some novel ways. Here is my text message to her from this morning:
To which she responded
Something tells me a bit more of the edge still needs to come off.
So, I thought I would help. Regarding the timing, I have a timer on my PDA which goes off to remind me to remind her that the big day is approaching. So I'll text message her to that effect.
To try take the edge off the unpleasantness of the chore, I have tried to word the text messages in some novel ways. Here is my text message to her from this morning:
It cometh, yea it goeth as well
In hues of green, amber, clear
Some black, and white, and read all over
It hath inexorably come
Now 'tis time to bid all
adieu.
To which she responded
Yet to this end, to which the stoic few
Have borne their burden all without a sound,
Whom shall attend?
For it doth weary me!
Something tells me a bit more of the edge still needs to come off.
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