Eternal versus Everlasting IV
This version is for an entry on academia.edu
Friday, November 03, 2006:
Eternal vs. Everlasting
PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.
Photo: Zeta Ophiuchi, NASA , July 29, 2022
Preface
Previously from the archives
New Testament Greek
Cited
(Strong’s Definitions Legend) αἰώνιος aiṓnios, ahee-o'-nee-os; from G165; perpetual (also used of past time, or past and future as well):—eternal, for ever, everlasting, world (began). Lexicon: Strong's G166
Cited
Greek Inflections of αἰώνιος
αἰώνια — 1x
αἰωνίαν — 2x
αἰωνίοις — 1x
αἰώνιον — 45x
αἰώνιός — 1x
αἰώνιος — 2x
αἶώνιος — 1x
αἰωνίου — 14x
αἰωνιόυ — 1x
αἰωνίους — 1x
αἰωνίων — 2x
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KJV Translation Count — Total: 71x
The KJV translates Strong's G166 in the following manner: eternal (42x), everlasting (25x), the world began (with G5550) (2x), since the world began (with G5550) (1x), for ever (1x).
Outline of Biblical Usage
1 without beginning and end, that which always has been and always will be (eternal, my add)
2 without beginning (eternal, my add)
3 without end, never to cease, everlasting (everlasting, my add)
Cited
Thayer's Greek Lexicon quotes STRONGS NT 166: αἰώνιος αἰώνιος, -ον, and (in 2 Thessalonians 2:16; Hebrews 9:12; Numbers 25:13; Plato, Tim., p. 38 b. [see below]; Diodorus 1:1; [cf. WHs Appendix, p. 157; Winers Grammar, 69 (67); Buttmann, 26 (23)]) -ος, -α, -ον, (αἰών);
1. without beginning or end, that which always has been and always will be: θεός, Romans 16:26 (ὁ μόνος αἰώνιος, 2 Macc. 1:25); πνεῦμα, Hebrews 9:14.
2. without beginning: χρόνοις αἰωνίοις, Romans 16:25; πρὸ χρόνων αἰωνίων, 2 Timothy 1:9; Titus 1:2; εὐαγγέλιον, a gospel whose subject-matter is eternal, i. e., the saving purpose of God adopted from eternity, Revelation 14:6.
3. without end, never to cease, everlasting: 2 Corinthians 4:18.
Based on this Greek translation, this below might be a better rendering than most...
Amplified Bible
So we look not at the things which are seen, but at the things which are unseen; for the things which are visible are temporal [just brief and fleeting], but the things which are invisible are everlasting and imperishable.
In other words, everlasting (eternal) life for those in the applied atoning and resurrection work of Jesus Christ (1 Corinthians 15, Revelation 20-22).
My default most used English version is the New American Standard Bible (NASB)
...while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.
This translation does not bother me, as in context I view 'eternal' as 'everlasting'.
Theology and Philosophy of Religion
From the New Testament Greek according to Strong’s Exhaustive Concordance of the Bible, the same Greek word can be defined in English as either eternal or everlasting. The Greek word aíwvios (aionios) is explained as meaning perpetual, used of past time or past and future as well, eternal, for ever, and everlasting. Strong (1986: 8). Strong provides only one word for eternal or everlasting from the New Testament.
Walter Bauer notes that in Romans 16: 25, a form of the word is used to describe a mystery of long ages ago without beginning. Bauer (1979: 28). In Hebrews 9: 14, a form of the word is used to describe the eternal Spirit and is mentioned as existing without beginning or end. Bauer (1979: 28). In Mathew 19: 29, Jesus discusses those that shall inherit everlasting life, and the word is used in a form that describes life existing without end. Bauer (1979: 28).
The first verse appears to be describing a mystery that always existed with God, and in the second verse it mentions the Spirit of God that has always existed, and did not begin and will not cease. In the third verse the life Jesus discusses did not always exist, but everlasting life shall be given to some by God. There is a clear philosophical difference between the first two meanings and the last one.
The first two examples, in my view, are describing aspects of the eternal God. Something which is eternal according to Simon Blackburn is not moving, and is beyond time, whereas the third example in light of Blackburn's definition is describing something that is everlasting and running within time. Blackburn (1996: 126).
In the first two usages of the word the idea being put across is that the mystery existed within the mind of the eternal God, and that God’s Spirit was eternal. God is eternal, as in without beginning or end and is beyond time. Grenz, Guretzki, Nordling (1999: 47). The third verse is not describing eternal life, but everlasting life which has a beginning but no ending. The everlasting life of those in Christ is not eternal, but exists within time and continues to run within time and therefore this life should be properly defined as everlasting life as opposed to eternal life.
This philosophical difference is why in my writings I only use the term eternal in the context of God and use the terms everlasting life, everlasting existence, or everlasting punishment when mentioning God’s created beings which exist in time. I am not trying to split hairs here, but rather wish to attempt to define my terms as properly as possible in order to avoid related theological and philosophical difficulties through the use of terminology in the future.
This is not to deny some of the theological concepts which scholars and students use with the concept of eternal life. One student mentioned to me, while I lived in England, that we as Christians will share in the eternal life of God in the culminated Kingdom of God. I agree that we shall exist with God and experience his existence, but technically speaking he has eternal life, and we shall have everlasting life. God alone has always existed and therefore has eternal life. J.F. Walvoord notes that eternal life in Scripture is contrasted with physical life, and I completely agree. Walvoord (1996: 369).
Whether the term is translated as eternal or everlasting life, I agree that it is the life that is opposed to physical temporal life from a Scriptural perspective. I would also add that it is contrasted with everlasting punishment for unbelievers. Whether we call it eternal or everlasting life it can only be found through Christ according to the Biblical account.
Vicious Regress
Philosophically important for clarity, is the idea that the eternal triune God did not exist in any type of state of time prior to the creation of the time, the universe, and matter. I say this to avoid a vicious regress.
In the Oxford Dictionary of Philosophy, Simon Blackburn discusses ‘infinite regress’ and mentions that this occurs in a vicious way whenever a problem tries to solve itself and yet remains with the same problem it had previously. A vicious regress is an infinite regress that does not solve its own problem, while a benign regress is an infinite regress that does not fail to solve its own problem. Blackburn writes that there is frequently room for debate on what is a vicious regress or benign regress. Blackburn (1996: 324).
In The Cambridge Dictionary of Philosophy, William Tolhurst writes that a vicious regress is in some way unacceptable as it would include an infinite series of items dependent on prior items. A vicious regress may be impossible to hold to philosophically, or it may be inconsistent. Tolhurst (1996: 835).
If the triune God had an infinite amount of time to plan creation, as some Christians state, then we would have the major philosophical difficulty of an infinite amount of time for God to traverse in order to arrive at creation. This would be a vicious regress and a problem that does not solve itself. This vicious regress would be an excellent target for critical philosophers to rightly claim as a major problem with Christian theology and philosophy.
If the triune God had an infinite amount of time to plan creation, as some Christians state, then we would have the major philosophical difficulty of an infinite amount of time for God to traverse in order to arrive at creation. This would be a vicious regress and a problem that does not solve itself. This vicious regress would be an excellent target for critical philosophers to rightly claim as a major problem with Christian theology and philosophy.
My solution, although not perfect since a finite being cannot fully understand eternity, it to state that prior to time, God was (and is) an infinite being that communicated within the trinity, but not in the sense of interaction that took time. God simply knew God and then created time, space, matter, the universe and all that is finite within that physical realm. God can now communicate within time with his creation. God did not need an infinite amount of time to plan his creation as with infinite knowledge God did what he desired via his nature. God was (and is) and created.
BAUER, W. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.
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BLACKBURN, S. (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
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CRAIG, WILLIAM LANE, (1991)(2006) ‘The Existence of God and the Beginning of the Universe’,Truth: A Journal of Modern Thought 3 (1991) 85-96. http://www.leaderu.com/truth/3truth11.html pp. 1-18.
EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University. http://edwards.yale.edu/archive/documents/page?document_id=10817&search_id=&source_type=edited&pagenumber=1
EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University.
EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. http://www.jonathanedwards.com
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
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FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans.
GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York.
PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.
SLICK, MATTHEW J. (2006) 'A logical proof that Mormonism is false', Meridian, Idaho, Christian Apologetics and Research Ministry, http://www.carm.org/lds/infinity.htm
SMITH, JOSEPH (1844)(2006) ‘Sermon by the Prophet-The Christian Godhead-Plurality of Gods’, History of the Church, Vol. 6, p. 473-479. http://www.utlm.org
STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.
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TOLHURST, WILLIAM (1996) 'Vicious Regress', in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
WALVOORD, J. F. (1996) ‘Eternal Life’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
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