Why Revelation doesn’t support the doctrine of “eternal conscious torment”

Two passages of Scripture that are commonly believed by Christians to provide clear support for the doctrine of “eternal conscious torment” (i.e., “hell”) are Revelation 14:9-11 and 20:10-15. 

The main reason why these passages are seen by many Christians as such conclusive “proof-texts” for this popularly-held doctrine is that, in most English Bibles, the phrase “forever and ever” is used in connection with the torment of certain individuals. However, as I’ve argued in greater depth elsewhere (see, for example, this article), the Greek expression for which the phrase “forever and ever” is used as the equivalent in most Bibles – i.e., “eis tous aiónas tón aiónón” – literally means “for the eons of the eons.” The “eons” that are in view in this particular expression are referred to elsewhere as “the oncoming eons” (Eph. 2:7), and are simply the future eons of Christ’s reign. And since Christ’s reign will have both a beginning and an end (1 Cor. 15:22-28), it follows that the eons for which he’ll be reigning – i.e., the “eons of the eons” – will also have a beginning and an end. 

This consideration alone completely undermines any support that these passages from Revelation could be thought to provide the doctrine of “eternal conscious torment.” However, there are additional reasons for believing that both passages – even when they’re understood in accord with a “literal-if-possible” hermeneutic – are consistent with the scriptural truth that all sinful beings shall ultimately be reconciled to God through the redemptive work of Jesus Christ.

The fate of the wild beast worshippers 

The first passage I’ll be considering is Revelation 14:9-11. This passage reads as follows in the Concordant Literal New Testament:

And another, a third messenger, follows them, saying with a loud voice, “If anyone is worshiping the wild beast and its image, and is getting an emblem on his forehead or on his hand, he, also, is drinking of the wine of the fury of God, blended undiluted in the cup of His indignation, and he shall be tormented in fire and sulfur in the sight of the holy messengers and in the sight of the Lambkin. And the fumes of their torment are ascending for the eons of the eons. And they are having no rest day and night, those worshiping the wild beast and its image, and if anyone is getting the emblem of its name.”

As has been recognized by a number of scholars, the way in which the messenger’s warning is worded is an example of a literary device known as inverted parallelism (or “chiasmus”).[1] This literary device is quite common in Scripture, and involves a sequence of elements of a sentence, paragraph or chapter which are then repeated and developed, but in reverse order. With regard to Rev. 14:10-11, the chiastic structure of the messenger’s warning could be represented as follows:

(A) If anyone is worshiping the wild beast and its image, and is getting an emblem on his forehead or on his hand

   (B) he, also, is drinking of the wine of the fury of God, blended undiluted in the cup of His indignation

       (C) and he shall be tormented in fire and sulfur in the sight of the holy messengers and in the sight of the Lambkin. 

       (Ci) And the fumes of their torment are ascending for the eons of the eons.

   (Bi) And they are having no rest day and night,

(Ai) those worshiping the wild beast and its image, and if anyone is getting the emblem of its name.

As is evident from the literary structure of these verses (i.e., the inverted parallelism), the final element in the sequence of events being depicted is the smoke (or “fumes”) ascending as a result of the eschatological judgment of the worshippers of the wild beast (Ci). The literary structure also makes it clear that it is while the worshippers of the wild beast are “drinking of the wine of the fury of God” that they are “having no rest day and night.” That is, the restlessness of these worshippers coincides with the time during which they’ll be undergoing the judgment that’s figuratively described as “drinking of the wine of the fury of God.”

But when will these worshippers of the wild beast begin “drinking of the wine of the fury of God?” Answer: This judgment upon the worshippers of the wild beast will begin when the “seven bowls” referred to in Rev. 15:7 and 16:1-21 (i.e., the “seven bowls brimming with the fury of God” and “the seven bowls of the fury of God”) begin to be poured out. We’re further told that “the fury of God” will be “consummated” in the calamities associated with them (Rev. 15:1). It is while these seven bowls of the fury of God are being poured out that the worshippers of the wild beast will be “having no rest day and night.”

But when will the worshippers of the wild beast be “tormented in fire and sulfur”? Notice that this event is said to occur ”in the sight of the holy messengers and in the sight of the Lambkin.” The twice-used expression “in the sight of” clues us in as to when this event will be occurring. The next time we find a description of Christ (“the Lambkin”) and the holy messengers together is in Rev. 19:11-14. In these verses we find the following description of Christ’s “second coming” at the end of this eon:

And I perceived heaven open, and lo! a white horse. And He Who is sitting on it is called "Faithful and True," and in righteousness is He judging and battling. Now His eyes are a flame of fire, and on His head are many diadems, having names written of which no one except Himself is aware, and He is clothed in a cloak dipped in blood, and His name is called "The Word of God." And the armies in heaven, dressed in cambric, white and clean, followed Him on white horses.

The “armies in heaven” are the holy messengers (cf. Matt. 13:41, 49-50; 16:27; 24:31; 25:31; Mark 8:38). Here is how the apostle Paul described this future event in 2 Thessalonians 1:6-9 (note his reference to both Jesus Christ and the messengers of heaven):

“…if so be that it is just of God to repay affliction to those afflicting you, and to you who are being afflicted, ease, with us, at the unveiling of the Lord Jesus from heaven with His powerful messengers, in flaming fire, dealing out vengeance to those who are not acquainted with God and those who are not obeying the evangel of our Lord Jesus Christ…” 

“Those who are not acquainted with God and those who are not obeying the evangel of our Lord Jesus Christ” will undoubtedly include the worshippers of the wild beast when Christ returns. But will the “vengeance” that will be dealt out to these people at this time involve them being endlessly tormented? No. Paul went on to write that those to whom “vengeance” will be dealt out will “incur the justice of eonian extermination from the face of the Lord, and from the glory of his strength…” As I’ve argued in greater depth elsewhere (see Are Unbelievers Destined for “Everlasting Destruction?”), the expression translated “eonian extermination” in this verse has nothing to do with anyone undergoing “eternal conscious torment.” Rather, the phrase expresses the idea of mortal humans being killed/destroyed at Christ’s return (and then remaining dead for the entirety of the future eon that will begin at this time).

In accord with what Paul wrote concerning the fate of the wicked on the day of Christ’s return, we read the following in Malachi 4:1-3:

“For behold! The day of Yahweh is coming, consuming as a stove, and it devours them. And all the arrogant and all doing wickedness become straw. And the coming day sets them aflame, says Yahweh of hosts, which will not leave to them root or bough. Yet the Sun of righteousness shall radiate to you who fear My name, and healing is in its wings. And you shall come forth, and you prance as calves of the stall. And you shall tread down the wicked, for they are becoming ashes under the soles of your feet in the day which I am making, says Yahweh of hosts.”

Moreover (and in accord with what we know to be the case about the destructive nature of fire and sulfur), the very first judgment involving fire and sulfur that we find described in Scripture resulted in the destruction of those who underwent it (Gen. 19:23-29; Luke 17:29). Similarly, the first judgment involving fire and sulfur that’s described in the book of Revelation will also result in the death of those who will have a part in it (see Rev. 9:13-19). As was the case with the citizens of Sodom and Gomorrah (and as will be the case with those who will be killed in the judgment referred to in Rev. 9:13-19), any torment that will result from the use of fire and sulfur in the judgment referred to in Rev. 14:9-11 will last for no longer than it takes for the fire and sulfur to bring about the death and destruction of those being judged.[1]

But what about the expression “for the eons of the eons” in Rev. 14:11? Notice that we’re not told the worshippers of the wild beast will be tormented for this duration of time; rather, “the eons of the eons” are said to be the duration of time for which the smoke that’s associated with the torment of the wicked will be ascending. However, we have good reason to believe that the torment that will be suffered by “those worshipping the wild beast and its image” will not continue for as long as we’re told the smoke will be ascending. Support for this understanding can be found in Revelation 18:8-19 and 19:1-3. In these verses (which concern the future judgment of the city of “Babylon”) we read the following:

Therefore in one day shall her calamities be arriving; death and mourning and famine. And she shall be burned up with fire, for strong is the Lord God Who judges her. And the kings of the earth, who commit prostitution and indulge with her, will be lamenting and grieving over her whenever they may be observing the smoke of her conflagration, standing afar off because of the fear of her torment, saying, ‘Woe! Woe! that great city! Babylon, the strong city! for in one hour your judging came.’

After these things I hear as it were the loud voice of a vast throng in heaven, saying, “Hallelujah! Salvation and glory and power is of our God, for true and just is His judging, for He judges the great prostitute who corrupts the earth with her prostitution, and avenges the blood of His slaves at her hand.” And a second time have they declared, “Hallelujah!” And her smoke is ascending for the eons of the eons.

Notice that we’re told the smoke of the city’s conflagration will be “ascending for the eons of the eons.” However, we have good reason to believe that the conflagration (and associated “torment”) of the city – as well as the smoldering results of its conflagration – will not actually be continuing for this future duration of time. According to what we read in 2 Peter 3:5-13 and Rev. 21:1 (cf. 20:11), both the present earth and the heaven that surrounds it are going to be destroyed and replaced by “a new heaven and a new earth.” The destruction of the present heaven and earth will occur at the end of the first eon of Christ’s reign (i.e., after the events described in Rev. 20:1-10).

Since, at the end of the first eon of Christ’s reign, the very earth on which the destroyed city of Babylon will be located is itself going to be destroyed (and then replaced by a new earth), it follows that the smoldering remains of the doomed city that will be present on this earth during the next eon will not exist during the final eon. It is, therefore, impossible that the city of Babylon will continue burning or smoldering “for the eons of the eons.” And just as we have good reason to believe that the direct cause of the smoke that we’re told in Rev. 19:3 will be “ascending for the eons of the eons” after Babylon is judged by God (i.e., the burning or “conflagration” of the city) will not actually be continuing for this future duration of time, so we have good reason to believe the same concerning the direct cause of the smoke referred to in Rev. 14:9-11 (i.e., the fire and sulfur in which the worshippers of the wild beast will be tormented when Christ returns).

Cast into the lake of fire

The next verses we’ll consider are Rev. 20:10-15. Here is how v. 10 reads in the CLNT:

“And the Adversary who is deceiving them was cast into the lake of fire and sulfur, where the wild beast and where the false prophet are also. And they shall be tormented day and night for the eons of the eons.”

Some believe that the three entities that we’re told will be “tormented day and night for the eons of the eons” are actually impersonal things, and are being personified (just as death and hades are personified in Rev. 20:13-14). However, as I’ve argued in greater depth elsewhere (see, for example, this article), we have just as much reason to believe that the first of the three beings mentioned in this verse – i.e., “the Adversary” (or Satan) – is a superhuman, spiritual being as we have to believe that the celestial messengers Michael and Gabriel are superhuman, spiritual beings. It’s also significant that, in contrast with the wild beast, the false prophet and the Adversary, we’re not told that death and hades will be “tormented” in the lake of fire after being “cast” there. This fact suggests that, unlike death and hades, Satan and his companions should be understood as personal beings (and not merely impersonal things that are being personified by John).[2]

However, in contrast with the “kings of the earth and their armies,” there is good reason to believe that the “wild beast” and “false prophet” are something other than mortal, flesh-and-blood beings. Based on what we’re told elsewhere in Revelation, it would seem that these intelligent entities are actually non-human beings who belong to the same category of spiritual beings as Satan himself (see, for example, Rev. 11:7, 17:8 and 16:13-14). And this would put them in a separate category of beings than those who we’re later told will be delivered from death and hades in order to be judged before God (Rev. 20:11-15).[3]

Now, as noted earlier, the expression translated as “for the eons of the eons” in Rev. 20:10 refers to the future eons of Christ’s reign, and does not denote an endless duration of time. Thus, even if we weren’t provided with any further revelation in Scripture concerning the destiny of the three wicked spiritual beings referred to in this verse, we would have no reason to believe that their torment in the lake of fire will never end. However, the apostle Paul made it clear that all sinful, estranged beings – whether those who are on the earth or those who are in the heavens (i.e., Satan and his messengers) – will ultimately be subjected to Christ and reconciled to God (1 Cor. 15:24-28; Eph. 1:10; 4:10; Phil. 2:9-11; 3:21; Col. 1:20).

After we’re told of the eonian fate of Satan, the wild beast and the false prophet in Rev. 20:10, we read the following concerning the judgment of everyone who will be dead when the next eon ends. Here is how Rev. 20:11-15 reads in the ESV:

Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them. And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened—the book of life. So the dead were judged by what was written in the books, according to their deeds. 

The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged according to his deeds. Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire. If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.

By referring to those who are to be judged at this future time as “the dead,” John was identifying them with the people whom he’d referred to a few verses earlier as “the rest of the dead.” In Rev. 20:4-6 we read the following:

Then I saw thrones and seated on them were those who had been given authority to judge. I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They came to life and reigned with Christ for a thousand years. (The rest of the dead did not come to life until the thousand years were finished.) This is the first resurrection. Blessed and holy is the one who takes part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

The expression “first resurrection” (or “former resurrection”) implies that there will be another resurrection occurring later, and what we read in verse 5 makes it clear that this implied second resurrection for “the rest of the dead” will be occurring sometime after “the thousand years” have transpired. We also know that, when the judgment described in Rev. 20:11-15 takes place, the “thousand years” will have finished. It is at this time that those referred to as “the rest of the dead” in v. 5 are restored to life so that they can be judged.[4]

Moreover, there’s no good reason to understand the lake of fire as anything other than a literal place that will be used by God to bring about the immediate death of those who are to be cast into it (i.e., those whose names will not be found written in “the book of life”). This understanding of the lake of fire is in accord with the fact that it’s referred to as “the second death” when human beings are in view (Rev. 2:11; 20:6, 13-15; 21:8). Just as the second resurrection that’s implied by the reference to the “first resurrection” (or “former resurrection”) will be just as literal as the first resurrection (and will involve those who are literally dead being restored to life), so the second death will be just as literal as the implied first death (and will involve a literal return to a state of death/lifelessness). It is simply the death that will occur for those who, after being restored to life in the second resurrection (and then judged before the great white throne), will have to die again. And a literal lake burning with fire and sulfur would certainly accomplish the second death of any mortal cast into it.

We can therefore conclude that, in contrast with the purpose that the lake of fire will serve for the three wicked, spiritual beings who will be cast into it (and for whom the lake of fire is not referred to as “the second death”), the lake of fire will not be a place of torment for the humans who are to be cast into it. Rather, its purpose will be to return those whose names aren’t written in the “book of life” to a state of lifelessness (and thus a state of oblivion, since – unlike the living – the dead have no knowledge or awareness of anything). But this unconscious, lifeless condition will not be permanent. At the end of his eonian reign, Christ is going to abolish death, the “last enemy,” by vivifying everyone who, at this time, will be either dead or mortal (1 Cor. 15:22-26). Thus, everyone who is going to be cast into the lake of fire and returned to a lifeless condition will, at the end of Christ’s reign, be permanently saved from death by being vivified in Christ. And, having received the same kind of “indissoluble life” that Christ himself presently enjoys, they will be subjected to Christ and become part of the “all” in whom we’re told God shall be “All” (1 Cor. 15:27-28).

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[1] Although some have objected to the view that the “fire and sulfur” mentioned here (and elsewhere in Revelation) should be understood literally, I’ve argued elsewhere on my blog that the literal understanding makes more sense (and is more consistent with the rest of Scripture) than the alternative view. See, for example, the following study on this subject:  “The Lake Burning with Fire and Sulfur”: Literal or Figurative? (Part One)  

[2] Further support for this understanding is found in Rev. 19:17-20, where we read the following: 

And I perceived another messenger, standing in the sun. And he cries with a loud voice, saying to all the birds which are flying in mid-heaven, “Hither! Be gathered for the great dinner of God, that you may be eating the flesh of kings, and the flesh of captains, and the flesh of the strong, and the flesh of horses and of those sitting on them, and the flesh of all freemen as well as slaves, and of small and of great.” 

And I perceived the wild beast and the kings of the earth and their armies, gathered to do battle with Him Who is sitting on the horse and with His army. And the wild beast is arrested, and with it the false prophet who does the signs in its sight, by which he deceives those getting the emblem of the wild beast, and those worshiping its image. Living, the two were cast into the lake of fire burning with sulfur. 

There’s no good reason to understand the “kings of the earth and their armies” referred to in these verses as anything other than literal individuals who will be “gathered to do battle with [Christ]” at the time of his return to earth. And since we’re told that the “wild beast” (and, apparently, the false prophet as well) will be accompanying these kings and armies at this time, it’s reasonable to understand the “wild beast” and the “false prophet” as individual, intelligent beings as well. 

[3] Some have wondered how three superhuman, spiritual beings could be tormented in a literal lake burning with fire and sulfur. However, it should be noted that we’re not actually told that the torment of these three beings will be caused by the fire or the sulfur with which the lake will be burning. We’re simply told that, after they’re cast into the lake of fire, they will be “tormented day and night for the eons of the eons.” It’s possible that their torment will simply be derived from the fact that their confinement in the lake of fire will be continuing for such a long period of time (“for the eons of the eons”). Being confined to this location – and thus stripped of the great experiential freedom and influence they once enjoyed before being cast into the lake of fire – will be bad enough. But the relatively lengthy period of time during which they must remain confined will likely be an equal (if not greater) source of torment for them.

[4] The very fact that those who are to be judged at this time are depicted as being given up by “Death and Hades” (or “death and the unseen”) indicates that, when standing before the throne, these people are no longer dead. Death is a state of lifelessness, and “Hades” refers to the domain of those who are dead. When we’re told that “Death and Hades gave up the dead that were in them,” it simply means that those referred to as “the rest of the dead” in Rev. 20:5 are being restored to a living existence (and thus ceasing to be in the lifeless condition they were formerly in).

A defense of the expression “for the eons of the eons” in the CLNT

In most English Bibles, the expression “forever and ever” is used as if it was equivalent in meaning to the Greek words εἰς τοὺς αἰῶνας τῶν αἰώνων (or “eis tous aiónas tón aiónón,” as it’s transliterated). Here, for example, is how Paul’s words in 1 Timothy 1:17 read in the English Standard Version:

“To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.”

On the website for the ESV, we find this Bible version described as “an essentially literal translation of the Bible” that “emphasizes word-for-word accuracy.” However, the expression “forever and ever” is not a literal, word-for-word translation of what was originally written by Paul in 1 Tim. 1:17. It is, instead, an interpretation. And not only this, but it’s an interpretation that completely obscures the actual meaning of the Greek words “eis tous aiónas tón aiónón.”

To begin my defense of this controversial claim, let’s consider how 1 Timothy 1:17 reads in three of the most literal and consistently-worded English translations:

Young’s Literal Translation

“…and to the King of the ages, the incorruptible, invisible, only wise God, [is] honor and glory -- to the ages of the ages! Amen.”

Rotherham’s Emphasized Bible

“Now unto the King of the ages - incorruptible, invisible, alone God – be honor and glory, unto the ages of ages. Amen!”

Concordant Literal New Testament

“Now to the King of the eons, the incorruptible, invisible, only, and wise God, be honor and glory for the eons of the eons! Amen!”

Notice that, in each of these translations, the plural noun “ages” or “eons” appears exactly three times. The reason for this is simple: in the original Greek text, the plural form of the Greek noun that means “age” or “eon” (i.e., aiónón) appears exactly three times. Here is what the verse looks like in the Greek (I’ve placed the words translated “ages” and “eons” above in bold):

τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

https://biblehub.com/text/1_timothy/1-17.htm

It should be noted that the ESV actually acknowledges that “forever and ever” is not a literal, word-for-word translation of the Greek expression. In the footnote for the words, “forever and ever,” we read, ”Greek to the ages of the ages.” Notice that, in this more literal, word-for-word translation found in the ESV’s footnote, the word “and” is missing. Rather than saying “forever and ever” (or even “ages and ages”), the more literal expression is “the ages of the ages.” This is more grammatically correct, and corresponds better with what Paul actually wrote. There is no conjunction “and” in the expression eis tous aiónas tón aiónón (the Greek word for “and” is “kai”). So to replace the Greek “of the” (a genitive plural article) with “and” (a conjunction) is grammatically inaccurate.

The word that’s translated “ages” or “eons” three times in the more literal translations of 1 Tim. 1:17 (and once in the ESV, with the exception of the footnote) is the plural form of the Greek noun “aión.” This noun denotes a relatively long period of time of indeterminate/unspecified duration – i.e., an age, or eon (https://biblehub.com/greek/165.htm). In Vine’s Expository Dictionary of NT Words the word aión is defined as “a period of indefinite duration, or time viewed in relation to what takes place in the period.” For a more in-depth defense of the view that the word aión (and the various expressions in which it occurs in Scripture) never denotes an endless duration of time, see my article “The Meaning of Aión in the New Testament” (http://thathappyexpectation.blogspot.com/2019/03/the-meaning-of-aion-in-new-testament.html).

We find the word aión used throughout Scripture in both the singular form (denoting a single “age” or “eon”) and the plural form (denoting two or more “ages” or “eons”). We read, for example, of past eons (Rom. 16:25; 1 Cor. 2:7; 10:11; Eph. 3:9; Col. 1:26, Heb. 9:26), of a present eon (Matt. 12:32; 13:40; 24:3; 1 Cor. 2:6-8; Gal. 1:4), and of future eons that will follow the present eon (Mark 10:30; Matt. 12:32; 13:40; 24:3; Luke 18:30; Eph. 1:21; 2:7; Jude 1:25).[1] It’s also clear from what is said concerning the past eons that they are limited in number, for we read that there was a time before the eons began (1 Cor. 2:7; 2 Tim. 1:9; Titus 1:2). We also read of “the consummation of the eons” (1 Cor. 10:11; Heb. 9:26), which indicates that the succession of eons revealed in Scripture has an end as well as a beginning.

Moreover, as pointed out in part two of my study “Eternal or Eonian?” (http://thathappyexpectation.blogspot.com/2015/01/eternal-or-eonian-part-two.html), both the noun aión and the adjectival form of this word (aiónios) were used by the inspired authors of the Greek Scriptures – as well as by those who originally translated the Hebrews Scriptures into Greek – as the Greek equivalents of the single Hebrew noun “olam.” This word was derived from the verb “alam” (which means “to veil from sight” or “to conceal”), and denotes a long span of past, present or future time of undefined (and thus “concealed”) duration – i.e., it denotes one or more ages, or eons. The Brown-Driver-Briggs English and Hebrew Lexicon, for example, defines “olam” as “long duration, antiquity, futurity” (https://biblehub.com/hebrew/5769.htm). In accord with this definition, we read the following in The Encyclopedia Dictionary of the Bible (p. 693):

“The Bible hardly speaks of eternity in the philosophical sense of infinite duration without beginning or end. The Hebrew word olam, which is used alone (Ps. 61:8; etc.) or with various prepositions (Gn. 3:22; etc.) in contexts where it is traditionally translated as “forever,” means in itself no more than “for an indefinitely long period.””

Just as the idea of endless duration isn’t inherent in the meaning of the Hebrew word olam, so this idea isn’t inherent in the meaning of the Greek noun aión in the Greek Scriptures. And since the Greek noun aión means “age” or “eon” in the Greek Scriptures, the three occurrences of the English nouns “ages” or “eons” in 1 Timothy 1:17 should be understood as grammatically reflecting what actually occurs in the Greek text. This translational decision is consistent and logical, and serves to clarify rather than to obscure.

Like the ESV, the New English Translation has “forever and ever” in the main text while providing the reader with a more literal and accurate translation in a footnote. Here’s the NET’s translation of 1 Tim. 1:17:

”Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! Amen.”

In the footnote for the words “the eternal king” we read,  ”Or more literally, “king of the ages.”” Here in this footnote it’s basically admitted by the translator(s) that the use of the word “eternal” in this verse is not a literal translation of the Greek word used by Paul. It is, instead, an interpretation. The NET has another footnote for the expression “forever and ever”: “Grk ’unto the ages of the ages,’ an emphatic way of speaking about eternity in Greek” (classic.net.bible.org). Once again, we find that the translator(s) apparently decided that the more literal translation (“unto the ages of the ages”) just wouldn’t adequately communicate to the reader the idea that they think Paul was trying to communicate here. But at least we’re able to see their justification for rejecting the more literal expression “unto the ages of the ages” in favor of the less literal expression “forever and ever.” According to the footnote, the expression “unto the ages of the ages” is “an emphatic way of speaking about eternity in Greek.”

Now, there’s no question that the English expression “forever and ever” could be considered “an emphatic way of speaking about eternity.” This expression is a good example of exaggeration or hyperbole. Since a single “forever” by itself literally denotes unending duration (or “eternity”), adding the words “and ever” could only be for the sake of emphasis (for of course, there couldn’t be two eternities or “forevers” in succession). However, the same cannot be said for the expressions “unto the ages of the ages” or “for the eons of the eons.” For the plural form of the Greek word aión (“ages” or “eons”) is not equivalent in meaning to the English word “forever” (or “eternity”). Rather, this term denotes two or more periods of time. Can there be a succession of two unending, “eternal” periods of time? No; clearly not. Are the “ages” in view constituted by one or more finite ages as well as a single “eternal” age? If so, why use the plural “ages” when only one of the ages in view is really “eternal?” The more we reflect on the claim that the expression “unto the ages of the ages” or “for the eons of the eons” is to be understood as “an emphatic way of speaking about eternity” (as is the case with the expression “forever and ever”), the more problematic and dubious it becomes.

Not surprisingly, we’re not provided with any evidence or argumentation in support of the assertion that the Greek expression translated “forever and ever” in the main text is “an emphatic way of speaking about eternity in Greek.” Of course, we shouldn’t expect much argumentation to be found in a mere footnote. However, apart from any evidence given in defense of this claim, the reader should not feel rationally obligated to agree with it. In fact, the more reasonable response would be to reject the validity of such a strong claim until being presented with compelling evidence in support of it. When the literal, straight-forward meaning of a word or expression makes sense in its context – that is, when it doesn’t involve an obvious absurdity or contradiction – the burden of proof is on the one claiming that the expression shouldn’t be understood literally.

Those who believe the more literal translation “unto the ages of the ages” (or “for the eons of the eons”) does not as accurately or sufficiently express the thought of the inspire writer(s) as the much less literal expression “forever and ever” need to justify their deviation from the literal wording. Otherwise, we can simply assume that the translator’s departure from the more literal wording was nothing more than an interpretive decision that’s motivated more by the translator’s own theological bias than to a commitment to translational accuracy.

But what does it mean for God to be “the King of the eons” (βασιλεῖ τῶν αἰώνων), and what is meant by the words, “for the eons of the eons” (τοὺς αἰῶνας τῶν αἰώνων)? Answer: When Paul referred to God as “the King of the eons,” he was expressing the truth that God’s sovereign rule extends throughout the time of the eons referred to elsewhere in Scripture. However, God’s existence and rule is not limited to the eons of which he is the King; as A.E. Knoch correctly pointed out in his remarks on 1 Tim. 1:17, “The title “King of the eons’ does not limit God to the eons in time, even as ‘the Lord of the earth’ does not limit Him in space.”

As far as the meaning of the expression “for the eons of the eons,” let’s consider the words of Gabriel as recorded in Luke 1:31-33. In the CLNT these verses read as follows:

“And lo! you shall be conceiving and be pregnant and be bringing forth a Son, and you shall be calling His name Jesus. He shall be great, and Son of the Most High shall He be called. And the Lord God shall be giving Him the throne of David, His father, and He shall reign over the house of Jacob for the eons. And of His kingdom there shall be no consummation.”

The Greek expression translated “for the eons” in Luke 1:33 is “eis tous aiónas” (Luke 1:33 Greek Text Analysis), and consists of the first three words that are found in the longer expression, “for the eons of the eons.” Concerning the meaning of the first word used in this expression (“eis”), we read the following in Thayer’s Greek Lexicon:

εἰς, a preposition governing the accusative, and denoting entrance into, or direction and limit: into, to, toward, for, among (https://biblehub.com/greek/1519.htm)

We’re further told in this entry that the Greek preposition “eis” can be used of place, time, and various states of affairs. Since the word aión denotes a period of time (i.e., an “age” or “eon”), the information with which we’re provided regarding the meaning of eis when it’s connected with a certain period of time can help us determine what the best translation of eis should be in the above verse. And among the English words provided as valid translations for eis when used of time are “through,” “for” and “unto.”[2]

The second word in the expression “eis tous aiónas” means “the” (https://biblehub.com/greek/3588.htm), while the last word in this expression is the plural form of the noun “aión” (i.e., “ages” or “eons”). We find the same use of the plural form of the noun aión in Eph. 2:7 (where Paul referred to “the oncoming eons” during which God shall “be displaying the transcendent riches of His grace in His kindness to us in Christ Jesus”). We can, therefore, reasonably conclude that Gabriel had in mind these “oncoming eons” when he told the mother of Jesus that her son would “reign over the house of Jacob for the eons.”

The “eons of the eons” are the future eons of Christ’s reign

But does the expression “eis tous aiónas” (“for the eons”) in Luke 1:33 refer to the same future duration of time as that which is referred to elsewhere as “eis tous aiónas tón aiónon” (“for the eons of the eons”)? Yes. The expression “eis tous aiónas tón aiónon” is simply an expanded form of the expression “eis tous aiónas” found in Luke 1:33. The use of the additional words in the longer expression (i.e., “tón aiónón” or “of the eons”) simply serves to emphasize the fact that the future eons of Christ’s reign will be the greatest of all the eons (both past and present). A similar expression that can help us better understand the meaning of the phrase “the eons of the eons” is “the holy of holies.” The expression “holy of holies” refers to the most holy place among the other holy places (Ex. 26:33-34; Ez. 41:4; Heb. 9:1-3, 25). Similarly, “the eons of the eons” should be understood as referring to the last and greatest of all the eons.[3]

This understanding is further confirmed from the fact that, in a number of verses, the expression used is “for the eon [singular] of the eons [plural],” which is of the same grammatical form as the expressions, “holy of holies” and “king of kings.” Just as the “holy of holies” refers to the greatest holy place among other holy places and “king of kings” refers to the greatest king among other kings, so the “eon of the eons” refers to the greatest eon among all the other eons (which will be the final eon of Christ’s reign).

Some understand the expression “the eons of the eons” (or “ages of the ages”) as referring to an infinite number of future eons or ages. But this expression no more refers to an infinite number of eons than the expression “holies of holies” (as found in the LXX translation of 1 Kings 8:6) refers to an infinite number of holy places. Again, the eons that are in view in the expression “the eons of the eons” are simply the future eons of Christ’s reign. And the fact that Christ shall be reigning for more than one future eon (as revealed in Luke 1:33) means that at least one of these eons – i.e., the first one – must be a temporary period of time. And since the first of these eons is temporary, we have good reason to believe that the other eon(s) for which Christ will be reigning will be temporary in duration as well.

But can we know this for sure? Yes. For according to Paul’s prophecy in 1 Corinthians 15:23-28, Christ is not going to be reigning for an endless duration of time. After revealing that everyone dying in Adam is going to be vivified or “made alive” in Christ (1 Cor. 15:20-22), Paul went on to write the following:

Yet each in his own class: the Firstfruit, Christ; thereupon those who are Christ's in His presence; thereafter the consummation, whenever He may be giving up the kingdom to His God and Father, whenever He should be nullifying all sovereignty and all authority and power. For He must be reigning until He should be placing all His enemies under His feet. The last enemy is being abolished: death. For He subjects all under His feet. Now whenever He may be saying that all is subject, it is evident that it is outside of Him Who subjects all to Him. Now, whenever all may be subjected to Him, then the Son Himself also shall be subjected to Him Who subjects all to Him, that God may be All in all.

In the context, the “consummation” of which we read in v. 24 refers to either the consummation of Christ’s vivifying work (i.e., the vivification of all mankind and consequent abolishment of death, “the last enemy”), or the consummation of Christ’s reign (i.e., the time when Christ will “be giving up the kingdom to his God and Father” and will thus “be subjected to [God]”). According to either understanding, the consummation of which Paul wrote is inseparably connected with both the end of Christ’s reign and the abolishing of death.

That Christ’s reign will eventually end (and is thus not going to continue for an endless duration of time) is evident from the fact that, when death is abolished, Christ is going to be “giving up the kingdom to His God and Father.” This is further confirmed by the words, ”For He must be reigning until He should be placing all His enemies under His feet.” Paul is here revealing the goal of Christ’s reign. When this goal is reached – i.e., when all of Christ’s enemies have been subjected to him – there will no longer be any need for Christ to continue reigning, and Christ will thus give up the kingdom to his God and Father.

Now, we know that being subjected to Christ will involve becoming a subject of the kingdom that he’ll be giving up to God, for the same term translated “subjected” is, in verse 28, used in reference to both the “all” who are to be subjected to Christ and to Christ himself (and when it’s used in reference to Christ, we know that it refers to his becoming a subject of the kingdom after he gives up the kingdom to God, for Christ is already completely submitted to God’s will). Thus, when the kingdom over which Christ will be reigning is given up to God, God alone will reign as King over this then-universal kingdom, and all created, intelligent beings – including Christ himself – will be his subjects. Moreover, we also know that the kingdom that will be given up to God will continue, without end, beyond the duration of the eons of Christ’s reign. It is for this reason that we’re told in Luke 1:33 that “there shall be no consummation” of Christ’s kingdom. For, although Christ’s reign over the kingdom will end when he gives the kingdom up to his God and Father, the kingdom itself will have no end (or “consummation”) after it has been delivered to God.[4]

Since Christ’s reign is only “until” a certain point (at which point he will give up the kingdom to his God and Father), it follows that the duration of time for which Christ is going to be reigning “over the house of Jacob” (i.e., “eis tous aiónas” or “for the eons”) is not endless or “eternal”; rather, it will end when Christ’s reign ends, and he gives up the kingdom to his God and Father. Moreover, the “ages” or “eons” that are in view in Luke 1:33 and elsewhere are simply the coming “ages” or “eons” that Paul was referring to in Ephesians 2:7. It is during these future “ages” or “eons” that Christ will be reigning “over the house of Jacob.” And the last “age” or “eon” during which Christ will be reigning will conclude after Christ has placed all his enemies under his feet and abolished death, the last enemy.

Consider the following argument:

1. In Luke 1:33, the Greek expression “eis tous aiónas“ (“for the eons”) does not refer to a span of time that continues beyond the time during which Christ shall be reigning.

2. According to what is revealed in 1 Corinthians 15:23-28, Christ is not going to be reigning for an endless duration of time (his reign is only “until” a certain point, at which time he will give up the kingdom to his God and Father so that God may be “All in all”).

3. Thus, the span of time expressed by the words “eis tous aiónas“ in Luke 1:33 cannot be endless in duration.

It should be emphasized that the argument above is logically valid; if all the premises are true, then the conclusion must be true as well. Thus, in order to avoid the conclusion, it must be shown that one of the premises is faulty. However, if the argument is sound (and I’m convinced that it is), then it follows that any translation of the expression eis tous aiónas that conveys the idea of endless duration (e.g., “forever”) is inaccurate, and should be rejected in favor of a translation that is consistent with the truth of the limited duration of Christ’s reign over the kingdom of God (such as “for the eons”). Moreover, since the expression “eis tous aiónas tón aiónon” (“for the eons of the eons”) refers to the same duration of time as the duration of time expressed by the words “eis tous aiónas” (“for the eons”), we can conclude that it also denotes a limited duration of time (i.e., the future eons of Christ’s reign).

A Response to “CARM”

One online Christian ministry that has attempted to defend the use of the expression “forever and ever” as a valid translation of eis tous aiónas tón aiónón is the Christian Apologetics and Research Ministry (or “CARM”). In an article titled “A Look at the Phrase “forever and ever”,” the author of the article begins his defense of this position as follows:

Is the English phrase “forever and ever” a proper translation of the Greek? Does it mean without end? Is it ever used of something not eternal? Does it refer to eternal torment? These questions are important because the universalist position denies the eternality of hellfire. Universalists take the literal Greek phrase of “eis tous aionas ton aionon, — into the age of the ages” which is commonly translated as “forever and ever,” “forevermore,” and state that it refers to an age of time, a finite period of time.

Although it’s claimed that “universalists” state that the expression “eis tous aiónas tón aiónón” “refers to an age of time,” it would be more accurate to say that this expression refers to more than one age (or eon) of time. Setting aside this inaccuracy concerning what “universalists” believe concerning this expression, we go on to find an appeal made to a certain lexicon in which the phrase “eis tous aiónas tón aiónón” is said to mean “unlimited duration of time, with particular focus upon the future – ‘always, forever, forever and ever, eternally.'”

However, we’re not provided with any further information from this particular lexicon that gives us any compelling reasons to think that the meaning it ascribes to this expression is, in fact, the correct meaning. And this means that the author’s appeal to the lexicon doesn’t establish that the meaning of the Greek expression under consideration actually means what the author of the article believes it means. For not even lexicons edited by distinguished scholars are infallible. And it could very well be the case (I would say that it’s very likely to be the case) that the definition of the phrase provided in the lexicon from which the author quotes is ultimately based on the same sort of fallacious assumptions that the author of the CARM article relies on himself when he goes on to attempt to prove that it means “forever and ever.”

Perhaps in recognition of the fact that simply quoting from a lexicon does not prove his case, the author of the article goes on to provide his own defense of the view that “forever and ever” is a “proper translation” of the Greek expression eis tous aiónas tón aiónón. The author begins this defense by asserting that the phrase “is used to describe both God’s eternal attributes and His eternal nature as well as eternal torment.”

We’re then provided with a list of every verse in which the phrase eis tous aiónas tón aiónón occurs in Scripture. According to the author, the list of verses “clearly shows” that the expression was used to mean “forever,” and “without end.” The reason the author believes the list of verses “clearly shows” this is because – according to the author – the inspired writers were using the Greek expression “to describe both God’s eternal attributes and His eternal nature” and to refer to “God’s glory and honor.” However, the author of the article is assuming that, when the inspired writers used the expression eis tous aiónas tón aiónón in connection with God or Christ, the writer’s intention was to communicate the idea that either God or Christ will be living (or will be receiving honor and glory, etc.) for an endless duration of time (i.e., “forever”).

For example, the author assumes that Paul used the expression eis tous aiónas tón aiónón in 1 Tim. 1:17 to communicate the idea that God will receive honor and glory forever. But instead of assuming that it was Paul’s intention to express this idea, we should let the meaning of the expression “eis tous aiónas tón aiónón” inform our understanding of what, exactly, Paul was intending to communicate here. And since the expression “eis tous aiónas tón aiónón” refers to the future eons of Christ’s reign (and not to an endless duration of time), we can conclude that it was not, in fact, Paul’s intention in 1 Tim. 1:17 to communicate the idea that God will receive honor and glory “forever.” Rather, it was Paul’s intention to emphasize the fact that God is going to be receiving honor and glory for the future eons of Christ’s reign.

At this point, it may be objected that, according to this understanding, Paul would’ve been affirming that God will be receiving honor and glory during the eons of Christ’s reign only. However, the force of this objection depends entirely on the word “only.” And this word is completely absent from what Paul actually wrote in 1 Tim. 1:17. We’re not told that God will have honor and glory for the eons of the eons only (or that God will have no honor and glory beyond these future periods of time). And we have good reason to believe that God will continue to be honored and glorified after the eons of Christ’s reign have concluded. In 1 Tim. 1:17 (and elsewhere), Paul was simply putting an emphasis on the honor and glory that God will be receiving during these future time periods.

But why would Paul emphasize the future eons as the time when God will receive honor and glory? Answer: Because the honor and glory that God will be receiving during these future eons of Christ’s reign will be far greater than the honor and glory that God is presently receiving during the present eon in which we’re living. According to Paul, the present eon is “wicked“ (Gal. 1:4), and is comprised of days that are wicked (Eph. 5:16). This present wicked eon is the eon of which Satan is said to be the “god” (2 Cor. 4:4), and is the eon in which our Lord was crucified. It is characterized by spiritual deception and ignorance of God and his purpose. Although God is “the King of the eons,” he is not, at present, receiving anywhere near the degree of honor and glory that he’ll be receiving during the future eons of Christ’s reign. Any honor and glory that God receives from his human creatures during this eon is the exception rather than the rule.

But what about those verses in which we’re told that both Christ and God are “living for the eons of the eons” (e.g., Rev. 4:9-10; 10:6; 15:7)? In these verses, we’re not being told that God and Christ are living only for the eons of the eons (for God has, of course, always been alive, and both God and Christ will continue to live after the eons are over). But why would the truth that God and Christ are “living for the eons of the eons” be a truth worth stating (and repeating)? Answer: On a number of occasions, God prefaced a promise or pledge that he would bring something about with the words, “As I live” (Numbers 14:21, 28; Isaiah 49:18; Jer. 22:24; 46:18; Ezekiel 5:11; 14:16, 18, 20; 16:48; etc.). Similarly, we often read of people using the words “As Yahweh lives” when promising that something will occur (Judges 8:19; Ruth 3:13; 1 Sam. 14:39, 45; 19:6; 20:3, 21; 1 Kings 17:1; 18:15; etc.).

Consider, especially, Rev. 10:5-7. In these verses we read the following:

“And the messenger whom I perceived standing on the sea and on the land lifts his right hand to heaven and swears by Him Who is living for the eons of the eons, Who creates heaven and that which is in it, and the earth and that which is in it, and the sea and that which is in it, that there will be no longer a time of delay, but in the days of the seventh messenger’s voice, whenever he may be about to be trumpeting, the secret of God is consummated also, as He evangelizes to His own slaves and the prophets.”

In light of the above considerations, we can understand the repeated affirmation that God is “living for the eons of the eons” as simply a way of emphasizing the certainty with which something would be accomplished. It implies that everything we’re told will be occurring during (and before) these future eons will, in fact, take place. The fact that both God and his Son will be living for the future time periods when the greatest of all the blessings prophesied in Revelation (beyond which the book of Revelation does not reveal any information) guarantees it.

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[1] In the CLNT, Jude 1:25 reads as follows: “…to the only God, our Saviour, through Jesus Christ our Lord, be glory, majesty, might and authority before the entire eon, now, as well as for all the eons. Amen!” In accord with the use of the words “eon” and “eons” in this translation, Jude used the noun aión twice in this verse (first in the singular, then in the plural). The “entire eon” to which Jude was referring is the present eon (hence the use of the word “now”). The expression translated “all the eons” (pantas tous aiónas) includes both this present eon and the future eons.

[2] The following is from the entry on the Greek preposition “eis” from Thayer’s Greek Lexicon that pertains to the meaning of this word when used of time: 

1. it denotes entrance into a period which is penetrated, as it were, i.e. duration through a time (Latinin; German hinein, hinaus): εἰς τόν αἰῶνα and the like, see αἰών, 1 a.; εἰς τό διηνεκές, Hebrews 7:3; Hebrews 10:1, 12, 14; εἰς πολλά, Luke 12:19; τῇ ἐπιφωσκούσῃ (ἡμέρα) εἰς μίαν σαββάτων, dawning into (A. V. toward) the first day of the week, Matthew 28:1. Hence, 

2. of the time in which a thing is done; because he who does or experiences a thing at any time is conceived of as, so to speak, entering into that time: εἰς τόν καιρόν αὐτῶν, in their season, Luke 1:20; εἰς τό μέλλον namely, ἔτος, the next year (but under the word μέλλω, 1. Grimm seems to take the phrase indefinitely, thenceforth (cf. Greek text)), Luke 13:9; εἰς τό μεταξύ σάββατον, on the next sabbath, Acts 13:42; εἰς τό πάλιν, again (for the second, third, time), 2 Corinthians 13:2. 

3. of the (temporal) limit for which anything is or is done; Latinin; our for, unto: Revelation 9:15; εἰς τήν αὔριον namely, ἡμέραν, for the morrow, Matthew 6:34; Acts 4:3; εἰς ἡμέραν κρίσεως, 2 Peter 2:9; 2 Peter 3:7; εἰς ἡμέραν Χριστοῦ, Philippians 1:10; Philippians 2:16; εἰς ἡμέραν ἀπολυτρώσεως, Ephesians 4:30.  

4. of the (temporal) limit to which; unto, i. e. even to, until: Acts 25:21; 1 Thessalonians 4:15; εἰς ἐκείνην τήν ἡμέραν, 2 Timothy 1:12. On the phrase εἰς τέλος, see τέλος, 1 a. 

Click the following link for the full entry: https://biblehub.com/greek/1519.htm 

[3] Significantly, in the LXX translation of 1 Kings 8:6 (https://biblehub.com/sepd/1_kings/8.htm), the Greek expression translated as “into the holy of holies” (εἰς τὰ ἅγια τῶν ἁγίων) has the same grammatical construction as the expression translated “for the eons of the eons” in 1 Tim. 1:17 and elsewhere (εἰς τοὺς αἰῶνας τῶν αἰώνων).

[4] It may be objected that, in Daniel 7:14, we’re told that Christ’s “dominion” (or “jurisdiction”) “shall not pass away.” However, in the context, the expression “shall not pass away” should be understood as a contrast with what was said concerning the dominion of the “beasts” mentioned just two verses earlier. In Daniel 7:12 we read, “As for the rest of the beasts, their dominion was taken away, but their lives were prolonged for a season and a time.” The Hebrew word translated “taken away” here (‛ădâ',‛ădâh) is the same word translated "pass away" in v. 14. In v. 12 the word clearly denotes a forced and involuntary removal of the beast’s dominion. 

This is made even more evident in v. 26, where we read that the dominion of the Antichrist (the “little horn” of Dan. 7:8 and 11) shall also be “taken away” (‛ădâ', ‛ădâh), which is explained to mean that it would be “consumed and destroyed to the end.” Thus, in the context, the meaning of Dan. 7:14 is simply that the dominion/jurisdiction of the Messiah would not be forcefully and involuntarily taken away from him (resulting in the destruction of his kingdom). This does not, however, mean that Christ – after having accomplished what he was sent by the Father to do – will not one day voluntarily deliver his kingdom to the One from whom he received it.