SPECIAL TOPIC: THE BIBLICAL CONCEPT OF "FOREVER"

  1. OT PERSPECTIVE ('olam)
     The etymology of the Hebrew term 'olam, עולם (BDB 761, KB 798) is uncertain (NIDOTTE, vol. 3, p. 345).  It is used in several senses (usually determined by context). The following are only selected examples.

    1. ancient things
      1. peoples, Gen. 6:4; 1 Sam. 27:8; Jer. 5:15
      2. places, Isa. 58:12; 61:4
      3. God, Ps. 93:2; Pro. 8:23; Isa. 63:16
      4. Gen. 49:26; Job 22:15; Ps. 24:7,9; Isa. 46:9
      5. time, Deut. 32:7; Isa. 51:9; 63:9,11; Jer. 28:8
    2. future time
      1. one's life, Exod. 21:6; Deut. 15:17; 1 Sam. 1:22; 27:12
      2. hyperbole of respect for a king, 1 Kgs. 1:31; Ps. 61:7; Neh. 2:3
      3. continuous existence
        1. earth, Ps. 78:69; 104:5; Eccl. 1:4
        2. heavens, Ps. 148:5
      4. existence of God
        1. Gen. 21:33
        2. Exod. 15:18
        3. Deut. 32:40
        4. Ps. 93:2
        5. Isa. 40:28
        6. Jer. 10:10
        7. Dan. 12:7
      5. the covenant
        1. Gen. 9:12,16; 17:7,13,19
        2. Exod. 31:16
        3. Lev. 24:8
        4. Num. 18:19
        5. 2 Sam. 23:5
        6. Ps. 105:10
        7. Isa. 24:5; 55:3; 61:8
        8. Jer. 32:40; 50:5
      6. special covenant with David
        1. 2 Sam. 7:13,16,25,29; 22:51; 23:5
        2. 1 Kgs. 2:33,45; 9:5
        3. 2 Chr. 13:5
        4. Ps. 18:50; 89:4,28,36,37
        5. Isa. 9:7; 55:3
      7. God's Messiah
        1. Ps. 45:2; 72:17; 89:35-36; 110:4
        2. Isa. 9:6
      8. God's laws
        1. Exod. 29:28; 30:21
        2. Lev. 6:18,22; 7:34; 10:15; 24:9
        3. Num. 18:8,11,19
        4. Ps. 119:89,160
      9. God's promises
        1. 2 Sam. 7:13,16,25; 22:51
        2. 1 Kgs. 9:5
        3. Ps. 18:50
        4. Isa. 40:8
      10. Abraham's descendants and the Promised Land
        1. Gen. 13:15; 17:19; 48:4
        2. Exod. 32:13
        3. 1 Chr. 16:17
      11. covenantal feasts
        1. Exod. 12:14,17,24
        2. Lev. 23:14,21,41
        3. Num. 10:8
      12. eternity, everlasting
        1. 1 Kgs. 8:13
        2. Ps. 61:7-8; 77:8; 90:2; 103:17; 145:13
        3. Isa. 26:4; 45:17
        4. Dan. 9:24
      13. what the Psalms say believers will do forever
        1. give thanks, Ps. 30:12; 79:13
        2. abide in His presence, Ps. 41:12; 61:4,7
        3. trust in His mercy, Ps. 52:8
        4. praise the Lord, Ps. 52:9
        5. sing praises, Ps. 61:8; 89:1
        6. declare His justice, Ps. 75:7-9
        7. glorify His name, Ps. 86:12; 145:2
        8. bless His name, Ps. 145:1
      14. used in Isaiah to describe the new age
        1. everlasting covenant, Isa. 24:5; 55:3; 61:8
        2. YHWH an everlasting Rock, Isa. 26:4
        3. everlasting joy, Isa. 35:10; 51:11; 61:7
        4. the Everlasting God, Isa. 40:28
        5. an everlasting salvation, Isa. 45:17
        6. everlasting lovingkindness (Hesed), Isa. 54:8
        7. everlasting sign, Isa. 55:13
        8. an everlasting name, Isa. 56:5; 63:12,16
        9. an everlasting light, Isa. 60:19,20
           A negative-oriented use related to the eternal punishment of the wicked is found in Isa. 33:14, "an everlasting burning." Isaiah often uses "fire" to describe God’s wrath (cf. Isa. 9:18,19; 10:16; 47:14), but only in Isa. 33:14 is it described as "everlasting."
    3. both backward and forward in time ("from everlasting to everlasting")
      1. Ps. 41:13 (praise to God)
      2. Ps. 90:2 (God Himself)
      3. Ps. 103:17 (the lovingkindness of the Lord)
        Remember, context determines the extent of the term's meaning. The everlasting covenants and promises are conditional (i.e., Jeremiah 7, see SPECIAL TOPIC: COVENANT).  Be careful of reading your modern view of time or your NT systematic theology into every OT usage of this very fluid word.  Remember, too, the NT universalized OT promises (see SPECIAL TOPIC: OT PREDICTIONS OF THE FUTURE vs. NT PREDICTIONS).

  2. NT CONCEPT OF ETERNITY

    1. SPECIAL TOPIC: ETERNAL (aiōnios)
       Robert B. Girdlestone, in his book Synonyms of the Old Testament, has an interesting comment on the word "eternal":

      "The adjective aiōnios is used more than forty times in the N.T. with respect to eternal life, which is regarded partly as a present gift, partly as a promise for the future. It is also applied to God's endless existence in Rom. 16.26; to the endless efficacy of Christ's atonement in Heb. 9.12; 13.20; and to past ages in Rom. 16.25; 2 Tim. 1.9; Titus 1.2."

       This word is used with reference to eternal fire, Matt. 18.8; 25.41; Jude 1:7; eternal punishment, Matt. 25.46; eternal judgment or condemnation, Mark 3.29; Heb. 6.2; eternal destruction, 2 Thess. 1:9. The word in these passages implies finality, and apparently signifies that when these judgments shall be inflicted, the time of probation, change, or the chance of retrieving one's fortune, will have gone by absolutely and for ever.  We understand very little about the future, about the relation of human life to the rest of existence, and about the moral weight of unbelief, as viewed in the light of eternity.  If, on the one hand, it is wrong to add to God's word, on the other we must not take away from it; and if we stagger under the doctrine of eternal punishment as it is set forth in Scripture, we must be content to wait, cleaving to the Gospel of God's love in Christ, while acknowledging that there is a dark background which we are unable to comprehend" (pp. 318-319).

    2. SPECIAL TOPIC: FOREVER (Greek Idiom)
       One Greek idiomatic phrase is "unto the ages" (cf. Luke 1:33; Rom. 1:25; 11:36; 16:27; Gal. 1:5; 1 Tim. 1:17), which may reflect the Hebrew 'olam.  See Robert B. Girdlestone, Synonyms of the Old Testament, pp. 319-321
       Other related phrases are "unto the age" (cf. Matt. 21:19; Mark 11:14; Luke 1:55; John 6:58; 8:35; 12:34; 13:8; 14:16; 2 Cor. 9:9) and "of the age of the ages" (cf. Eph. 3:21).  There seems to be no distinction between these Greek idioms for "forever."  The term "ages" may be PLURALin a figurative sense of the rabbinical grammatical construction called "the PLURAL OF MAJESTY," or it may refer to the concept of several "ages" in the Jewish sense of "age of wickedness," "age to come," or "age of righteousness" (see SPECIAL TOPIC: THIS AGE AND THE AGE TO COME).

    3. SPECIAL TOPIC: ETERNAL PUNISHMENT (hell)
      1. New Testament
         The same term (aionos) that describes heaven as everlasting is applied to hell as everlasting (cf. Matt. 18:8; 19:16; Mark 3:29; 9:48; 10:17; Luke 18:18; Jude v. 7; Rev. 20:10; also with "eternal judgment" in 2 Thess. 1:9 and Heb. 6:2). Daniel 12:2; John 5:29; and Acts 24:15 describe a resurrection of both the righteous and wicked. Josephus states that the Pharisees believed in the immortality of all "souls" (cf. Antiq. 18.1,3), but only the resurrection of the righteous into a new body, while the wicked have eternal punishment (cf. Jewish Wars 2.8,14). The eternality and finality of the lostness of those without Christ is the impetus and urgency of gospel preaching, teaching, and witnessing! Hell was not created for humanity but for a holding place for Satan and his angels (cf. Matt. 25:41).
         An eternal hell is not only a tragedy for rebellious mankind, but also for God! God created humans as the apex of His creative event. We were made in His image and likeness for fellowship with Him (cf. Gen. 1:26-27; 3:8). God's choice to allow mankind a choice resulted in a significant percentage of God's creation being separated from Himself! Hell is an open, bleeding sore in the heart of God that will never be healed.
         Surprisingly it is Jesus, Himself, who speaks of hell (i.e., Gehenna). Jesus's usages of Gehenna:
        1. fire, Matt. 5:22; 18:9; Mark 9:43
        2. permanent, Mark 9:48 (Matt. 25:46)
        3. place of destruction (both soul and body), Matt. 10:28
        4. paralleled to Sheol, Matt. 5:29-30; 18:9
        5. characterizes the wicked as "son of hell," Matt. 23:15
        6. result of judicial sentence, Matt. 23:33; Luke 12:5
        7. the concept of Gehenna is parallel to the second death (cf. Rev. 2:11; 20:6,14) or the lake of fire (cf. Matt. 13:42,50; Rev. 19:20; 20:10,14-15; 21:8). It is possible the lake of fire becomes the permanent dwelling place of humans (from Sheol) and evil angels (from Tartarus, 2 Pet. 2:4; Jude 1:6 or the abyss, cf. Luke 8:31; Rev. 9:1-11; 20:1,3).
        8. it was not designed for humans, but for Satan and his angels, Matt. 25:41
          The word is used only one other time in the NT, in James 3:6. God will finally isolate intransigent evil and unbelief and reestablish the world He intended it to be. The biblical imagery is:
           (1) a new garden (cf. Genesis 1-2, i.e., paradise restored, cf. Luke 23:43; 2 Cor. 12:14; Rev. 2:7)
           (2) a new city (i.e., "new Jerusalem," cf. Rev. 3:12; 21:1-4)
           (3) a house with many rooms (cf. John 14:2-3)
      2. Old Testament
        1. Sheol
           (1) All humans go to Sheol (there are no cognate roots and the etymology is uncertain, BDB 982, KB 1368),
             which was a way of referring to the place where the dead live or the grave, mostly in Wisdom Literature
             and Isaiah.  In the OT it was a shadowy, conscious, but joyless existence (cf. Job 10:21-22; 38:17).
           (2) Sheol characterized
             (a) associated with God's judgment (fire), Deut. 32:22
             (b) a prison with gates, Job 38:17; Ps. 9:13; 107:18
             (c) a land of no return, Job 7:9 (an Akkadian title for death)
             (d) a land/realm of darkness, Job 10:21-22; 17:13; 18:18
             (e) a place of silence, Ps. 28:1; 31:17; 94:17; 115:17; Isa. 47:5
             (f) associated with punishment even before Judgment Day, Ps. 18:4-5
             (g) associated with abaddon (destruction; see SPECIAL TOPIC: ABADDON. . .APOLLYON),
                in which God is also present, Job 26:6; Ps. 139:8; Amos 9:2
             (h) associated with "the Pit" (grave), Ps.16:10; 88:3; Isa. 14:15; Ezek. 31:15-17
             (i) wicked descend alive into Sheol, Num. 16:30,33; Job 7:9; Ps. 55:15
             (j) personified often as an animal with a large mouth, Num. 16:30; Pro. 1:12; Isa. 5:14; Hab. 2:5
             (k) people there called Repha'im (i.e., "spirits of the dead"), Job 26:5; Prov. 2:18; 21:16; 26:14 Isa. 14:9-11)
             (l) however, YHWH is present even here, Job 26:6; Ps. 139:8; Prov. 15:11
        2. Gehenna
           (1) Reflects the OT phrase, "the valley of the sons of Hinnom," (south of Jerusalem). It was the place where
             the Phoenician fire god, Molech (BDB 574, KB 591), was worshiped by child sacrifice
             (cf. 2 Kgs. 16:3; 21:6; 2 Chr. 28:3; 33:6), which was forbidden in Lev. 18:21; 20:2-5.
           (2) Jeremiah changed it from a place of pagan worship into a site of YHWH's judgment (cf. Jer. 7:32; 19:6-7).
              It became the place of fiery, eternal judgment in I Enoch 90:26-27 and Sib. 1:103.
        3. Rabbinical Midrash
           Possibly divided (rabbis)
           (1) righteous part called Paradise (really another name for heaven, cf. 2 Cor. 12:4; Rev. 2:7), Luke 23:43
           (2) wicked part called Tartarus, a holding place far below Hades, 2 Peter 2:4, where it is a holding place for evil angels
             (cf. Genesis 6; I Enoch). It is associated with the "Abyss," Luke 8:31; Rom. 10:7; Rev. 9:1-2,11; 11:7; 17:18; 20:1,3
           (3) The Jews of Jesus' day were so appalled by their ancestors' participation in pagan worship by child sacrifice, that
              they turned this area into the garbage dump for Jerusalem. Many of Jesus' images for eternal judgment
              came from this landfill (fire, smoke, worms, stench, cf. Mark 9:44,46). The term Gehenna is used
              only by Jesus (except in James 3:6).

       

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