The Nuances of Aiōn and Revelation 20:10

I want you to look at this argument and tell me the flaw.

Revelation 20:10 is ages of ages, 1 Timothy 1:17 uses the same "ages of ages" language to denote eternal worship towards Yahweh. therefore ages of ages in Revelations 20:10 is forever.

It's actually a common argument, but it's based on a flawed understanding of how language works, specifically how the phrase "ages of ages" (αἰῶνας τῶν αἰώνων, aiōnas tōn aiōnōn) functions in scripture. Just because the same phrase is used in two different passages doesn't mean it has the exact same meaning in both instances. Context is king. Words and phrases can have different meanings depending on where and how they're used.

Think of it like this: the word "run" can mean jogging, managing a business, or even a tear in a stocking. You wouldn't say a runner, a CEO, and a laddered stocking are all the same thing just because they're described with the same word.

Similarly, "ages of ages" can refer to different durations depending on the context. In 1 Timothy 1:17, Paul is praising God, giving Him "glory and honor ages of ages." Since God is eternal, by definition, this usage indicates an unending duration. This doesn't mean "ages of ages" always means "unending duration". It simply means that, in this specific instance, where it's applied to the eternal God, it means "forever."

However, Revelation 20:10, speaking of the devil's torment, is describing a different context and it’s not talking about eternal torment. The context of Revelation 20 is the Millennium (the Messianic Age, the 1,000-year reign of Christ on earth), and the events after the Millennium. This isn't the final state, but a period within God's overall plan. The "ages of ages," in this context, refer to the duration of the Millennium and the subsequent age of the New Heavens and Earth, which will end at the consummation of all things, as Paul tells us. Furthermore, Revelation itself isn't the final word on eternity either. Paul in 1 Corinthians 15:24-28 describes what will occur at the end, a time after those “ages of ages”. Christ delivers the kingdom to God, abolishes all rule, authority, and power (including his own), subjects Himself to the Father, so that God may be "all in all." This "all in all" state is the ultimate reconciliation of all things to God, a state that is incompatible with any being, even Satan, being eternally separated from God's presence in torment. So, even if "ages of ages" did mean eternity (which it doesn’t), it still wouldn't contradict universal salvation, because Revelation 20:10 isn’t the last word. And as those of us in the body of Christ understand, “hell” is not a biblical teaching but a misunderstanding of Scripture. And even if it were, “hell,” in this framework, isn’t a place of eternal conscious torment, as most believe. Instead, the various Hebrew and Greek words underlying the English word “hell” refer to places, states, and experiences in this physical world. They’re about the pain of loss, separation from God’s presence, about missing out on the good stuff to come.

So, if aiōnios always means "age-during," then how can it also be used in contexts that seem to imply eternal duration, like when describing God's existence or the future glory of believers? This seems like a contradiction. Either aiōnios always means "age-during," or it sometimes means "eternal." It can't be both.

The key to resolving this apparent paradox lies in understanding the nature of eternity itself, and how finite minds (like ours) conceptualize and express the infinite. God, by definition, is eternal. He has no beginning and no end. He transcends time and space. He is. But how do we, as finite, time-bound creatures, even begin to grasp that concept? We use words. We use metaphors. We use analogies. We use aiōnios.

Aiōnios means "age-during" or "pertaining to an age." An age is a finite period of time, a segment of God's overall plan. But when this word is applied to the eternal God, it takes on a different nuance. It's not limiting God to a specific age. It's describing His relationship to the ages, His sovereignty over the ages, the fact that He works through the ages to accomplish His purpose. It's saying that He is the God of the ages, the One who created them, the One who sustains them, the One who ultimately brings them to their fulfillment.

Think of it like this: God is an infinite ocean. An age is like a wave on that ocean. The wave has a beginning and an end. It rises, it crests, it falls. But the ocean remains. It's the source of the wave, the foundation upon which the wave exists. The wave is part of the ocean, but it's not the whole ocean.

Similarly, the ages are part of God's eternal plan, but they're not the whole plan. They are expressions of His eternal purpose, manifestations of His will, but they are not identical to His eternal being.

So, when we say that God is aiōnios, we're not saying that He is limited to a specific age. We're saying that He is the God of the ages, the One who transcends the ages, the One whose eternal purpose is worked out through the ages.

It’s like saying that a king reigns "for the age." The age might be his lifetime, or the duration of his dynasty. But the title "king" isn't limited to that specific timeframe. It describes his role, his authority, his relationship to his kingdom.

Likewise, God is not limited to a particular age or set of ages; He is the God of all ages. He is not restricted to a single eon but works through them. Therefore, aiōnios in this case actually conveys something about God's eternal nature, since He acts through and even creates ages, or eons, using His eternal power. And, similarly, by being vivified, or "quickened", as a member of the body of Christ, we "have age-during life" (zōēn aiōnion) by living during the ages, which doesn't contradict or limit the fact that we are also made immortal and will therefore live far beyond the duration of those ages, or eons.

Same word, different nuances depending on context.

So, while there are cases where it does imply an eternal duration, simply seeing the same phrase “ages of ages” used in a passage and assuming it means “forever and ever” can be a misinterpretation, and we have to look at the context as well to understand the true meaning.

Do We All Deserve Hell?

The statement "We all deserve Hell for the things we have done" is a common refrain in traditional Christian theology, but it's based on a series of misunderstandings and misinterpretations. It conflates different concepts of "hell," ignores the distinction between different types of salvation, and ultimately undermines the very foundation of grace.

First, we need to clarify what "hell" even means. The English word "hell" is used in many Bible translations to render several different Hebrew and Greek words, each with its own meaning and context. There's Sheol (Hebrew) and Hades (Greek), which simply refer to the grave, the state of death, the "unseen" realm where the dead are unconscious. There's Gehenna, a literal valley outside Jerusalem, historically associated with judgment and destruction, which Jesus used as a symbol of exclusion from the earthly Messianic kingdom. And then there's the Lake of Fire, described in Revelation, which is the "second death," a real death, not unending torment.

The idea that all humans "deserve" to go to any of these "hells" is based on a misunderstanding of sin and judgment. Yes, "all have sinned and fall short of the glory of God" (Romans 3:23), and yes, "the wages of sin is death" (Romans 6:23). But this "death" is mortality, the consequence of Adam's sin, not eternal torment. We all experience this "death," this mortality, regardless of our actions.

Furthermore, the specific judgments associated with Gehenna and the Lake of Fire are not universal condemnations of all unbelievers. Gehenna, in Jesus' teachings, was a warning to Israel, about the consequences of rejecting Him as the Messiah and missing out on the earthly kingdom. The Lake of Fire, in Revelation, is the second death, a judgment for those who are not found written in the book of life at the Great White Throne Judgment, a judgment based on works, not on belief (Revelation 20:12-15).

But here's the crucial point: Christ died for our sins. He dealt with sin, once and for all (Hebrews 9:26). He reconciled the world to God, "not counting their trespasses against them" (2 Corinthians 5:19). This is the Good News, the Gospel, that Paul proclaimed. To say that we still "deserve hell" is to deny the sufficiency of Christ's sacrifice. It's to say that His death wasn't enough, that something more is required, that we still need to somehow earn our salvation or avoid damnation.

The truth is, nobody "deserves" salvation. Salvation is a free gift, given by God's grace, based solely on what Christ has already accomplished. We don't earn it, we don't merit it, and we certainly don't deserve it. To claim that we "deserve hell" is to misunderstand the very nature of grace and to undermine the very foundation of the Gospel. It's to turn salvation into a transaction, something we earn by avoiding sin or by "accepting Christ," rather than a gift that is freely given to all humanity because of Christ's finished work. 

What Will We Be Doing In Heaven?

What exactly will we be doing in heaven? One's things for sure, we will not spend eternity floating on clouds, playing harps, and singing hymns nor will we be greeting newcomers with a cheerful, "Welcome to Heaven!" as they arrive. Honestly, if that's what the future holds, count me out. It sounds mind-numbingly boring, a celestial retirement home where we do nothing but bask in God's presence for all eternity. Thankfully, that's not what the Bible teaches. That's a caricature, a distortion, a product of centuries of misunderstanding and a failure to grasp the true nature of our calling.

The truth is, the body of Christ, those who have been united with Christ through faith in Paul's Gospel, has a far more dynamic and significant role to play in God's plan. We're not destined for an eternity of passive bliss; we're destined for active participation in God's cosmic work. We're not going to be sitting around strumming harps; we're going to be reigning with Christ, exercising authority, and revealing God's wisdom to the celestial beings.

Let's get one thing straight: "heaven" is not some ethereal, otherworldly realm where disembodied souls float around. It's the sky, the heavens, the celestial realm. It's outer space. And that's where we, the body of Christ, are headed. Paul makes this abundantly clear. He says we are "seated with Christ in the heavenly places" (Ephesians 2:6). Our citizenship is in heaven (Philippians 3:20). We are blessed with "every spiritual blessing in the heavenly places in Christ" (Ephesians 1:3). This isn't metaphorical language; it's a description of our future reality.

But what will we be doing there? Surely not just lounging around on clouds. Paul gives us a glimpse in Ephesians 3:10-11: "...that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that he has realized in Christ Jesus our Lord..."

Did you catch that? We, the body of Christ, are going to be revealing God's wisdom to the "rulers and authorities in the heavenly places." These aren't human rulers; they're celestial beings, angelic powers, spiritual forces. And we, the "church," the body of Christ, are going to be the means by which God makes His wisdom known to them.

Think about that for a moment. We're not going to be passive recipients of God's grace, sitting around admiring His glory. We're going to be active participants in His plan, agents of His revelation, teachers to the angels. This is a cosmic ministry, a role that transcends earthly concerns and extends into the very fabric of creation.

And it's not just about teaching. Paul also says we will "reign with Christ" (2 Timothy 2:12). This isn't some symbolic reign; it's a real exercise of authority. We will be "kings and priests" (Revelation 1:6; 5:10), participating in Christ's rule over creation. We will be "judging the world" and even "judging angels" (1 Corinthians 6:2-3).

Now, I know this might sound strange, even arrogant. How can we, mere humans, judge angels? How can we reign with Christ? It's because we are united with Him, members of His body, partakers of His divine nature. We are "new creations" (2 Corinthians 5:17), no longer bound by the limitations of our old, earthly existence. We will be transformed, glorified, given bodies that are immortal and incorruptible (1 Corinthians 15:51-54), bodies that are fit for the heavens.

And this transformation, this "snatching away" (1 Thessalonians 4:17), is our blessed hope (Titus 2:13). It's what we're waiting for, what we're longing for. It's not about escaping this world; it's about being equipped to fulfill our true calling, our cosmic destiny.

So, no, we won't be spending eternity playing harps and saying, "Welcome to Heaven." We'll be far too busy for that. We'll be reigning with Christ, revealing God's wisdom, and participating in His ongoing work of reconciling all things to Himself (Colossians 1:20). It's a future that is far more dynamic, far more challenging, and far more glorious than anything most Christians have ever imagined. It's a future that is worthy of the calling we have received as members of the body of Christ.

Is The Pope Infallible?

The idea that any human being, or any group of human beings, could possess infallible authority in matters of faith and doctrine is, frankly, absurd. It's a notion that flies in the face of both Scripture and common sense. It's a recipe for spiritual tyranny, a surefire way to stifle genuine inquiry, and a betrayal of the very principles of the faith once delivered to the saints.

Now, I'm not saying we shouldn't have teachers. Of course we need people to help us understand the Scriptures, to guide us in our spiritual growth, and to provide insight into the complexities of God's Word. Paul himself speaks of "teachers" as a gift to the church (Ephesians 4:11). But there's a world of difference between a teacher and an infallible authority. A teacher presents information, explains concepts, and encourages critical thinking. An infallible authority dictates truth, demands unquestioning obedience, and suppresses dissent.

The problem with the concept of infallible religious leaders, whether they're called popes, priests, elders, pastors, or anything else; is that it places human beings in a position that belongs to God alone. It elevates human interpretation to the level of divine revelation. It creates a hierarchy where some people are deemed to have a special access to truth, while others are expected to simply accept what they're told without question.

And where does the Bible teach that? Where does it say that we should blindly follow the pronouncements of any human leader, no matter how learned or pious they may seem? Where does it say that we should submit our minds and consciences to the authority of any institution, creed, or tradition?

It doesn't.

In fact, the Bible warns against such things. Paul, in his letter to the Galatians, condemns those who would preach a "different gospel" (Galatians 1:6-9), even if that "different gospel" came from an apostle or an angel from heaven. He insists that his own Gospel came directly from Christ, not from any human authority (Galatians 1:11-12). He urges believers to "test everything; hold fast what is good" (1 Thessalonians 5:21).

The Bereans were commended for searching the Scriptures daily to see whether Paul's teachings were true (Acts 17:11). They didn't simply accept what Paul said because he was an apostle; they examined it, tested it, and verified it against the Word of God. That's the attitude we should have.

And what about Jesus Himself? Did He ever demand unquestioning obedience to His teachings? Did He ever set Himself up as an infallible authority, above criticism or scrutiny? No. He challenged the religious leaders of His day, exposing their hypocrisy, their misinterpretations of Scripture, and their reliance on human tradition (Matthew 15:1-9; Mark 7:1-13). He encouraged His disciples to think for themselves, to ask questions, and to seek understanding (Matthew 13:51; 16:13-16; John 16:29-30).

The idea of an infallible human authority is a recipe for disaster. It leads to spiritual stagnation, to blind obedience, and to the suppression of truth. It creates an environment where questioning is discouraged, where dissent is punished, and where the leaders become the masters, rather than servants, of the flock.

We, the members of the body of Christ, are called to a different way. We are called to freedom (Galatians 5:1), not to bondage. We are called to think critically, to examine the Scriptures, and to test everything (1 Thessalonians 5:21). We are called to follow Christ, not to blindly follow human leaders or human traditions.

Of course, this doesn't mean we should reject all teaching or all guidance. We can learn from others, we can benefit from the insights of those who have studied Scripture deeply, and we can appreciate the wisdom of those who have walked with God for many years. But we must never place any human being, or any human institution, on a pedestal of infallibility. We must always reserve the right to question, to challenge, and to disagree, if our understanding of Scripture leads us to different conclusions.

The true church, the body of Christ, is not a hierarchy, with a select few at the top dictating truth to the masses. It's a body, with many members, each with their own gifts, their own insights, and their own responsibilities (1 Corinthians 12:12-27). We are all called to be "priests" (1 Peter 2:5, 9; Revelation 1:6; 5:10), with direct access to God through Christ. We don't need a human intermediary to tell us what to believe or how to live. We have the Spirit of God within us, guiding us into all truth (John 16:13; 1 Corinthians 2:10-16).

So, let us be Bereans, searching the Scriptures daily to see whether these things are so (Acts 17:11). And let us never forget that God alone is the ultimate authority, and that His Word, rightly divided, is our only sure guide.

Can Believers Perform Miracles Today?

Can believers perform miracles today? Well, first, we need to define what we mean by "miracles." In the Bible, miracles are supernatural acts, things that cannot be explained by natural laws or human abilities. They're signs, wonders, demonstrations of God's power. And they're often used to authenticate a message or a messenger.

Now, there's no question that miracles did happen in the Bible. Jesus performed miracles. The apostles performed miracles. Even in the Old Testament, you've got prophets like Elijah and Elisha performing miracles. So, the question isn't whether miracles are possible; the question is whether they are normative for believers today.

And this is where "rightly dividing the word of truth" (2 Timothy 2:15) comes in. That means recognizing that different parts of the Bible were written to different audiences, with different purposes, and under different administrations (or "dispensations"). And when you do that, you start to see a pattern.

The "sign gifts", miracles, healings, tongues, prophecy, these were primarily associated with the Gospel of the Kingdom, the message that Jesus and the twelve apostles preached to Israel. They were signs to Israel, confirming that Jesus was the Messiah, the one who would bring about the earthly kingdom.

But then you have Paul. Paul received a different Gospel, the "Gospel of the Uncircumcision" (Galatians 2:7), a "secret" (or "mystery") that had not been revealed before (Romans 16:25; Ephesians 3:3-6; Colossians 1:26-27). This Gospel was primarily for the Gentiles, and it focused on the unconditional grace of God, the universal reconciliation of all humanity, and the heavenly calling of the body of Christ.

And here's the thing: Paul doesn't emphasize the "sign gifts" in the same way that the other apostles do. He does mention them, particularly in 1 Corinthians 12-14, but he's primarily addressing the misuse and abuse of those gifts in the Corinthian church. He's not encouraging their continuation. In fact, he says that these gifts will cease:

"Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away." (1 Corinthians 13:8-10)

What is the "perfect" that Paul is talking about? It's not the completion of the New Testament canon, as some people claim. It's the full revelation of God's plan, the "mystery" that was revealed to Paul. It's the completion of God's purpose, the consummation of all things. And when that happens, the "partial" gifts will no longer be necessary.

Furthermore, we have clear, historical evidence that even Paul's ability to perform miracles diminished over time. In his earlier epistles, he speaks of performing "signs and wonders" (Romans 15:19; 2 Corinthians 12:12). But in his later epistles, he's unable to heal his companions (Philippians 2:25-27; 1 Timothy 5:23; 2 Timothy 4:20). This suggests that the "sign gifts" were temporary, even within Paul's own ministry.

So, can believers perform miracles today? Well, I'm not going to say it's absolutely impossible. God is sovereign, and He can do whatever He wants. But I am going to say that it's not the norm, it's not something we should expect, and it's not something we should seek after.

The body of Christ has a different calling, a different focus. We're not about signs and wonders; we're about proclaiming the Gospel, the "good news" of God's unconditional grace and universal reconciliation. We're about living out our new identity in Christ, walking by the Spirit, and revealing God's wisdom to the "principalities and powers in the heavenly places" (Ephesians 3:10).

And frankly, I think the modern charismatic movement, with its "speaking in tongues," "prophetic words," and "miraculous healings," is a distraction from the true Gospel. It's a focus on external experiences, rather than on internal transformation. It's a seeking after signs, rather than a seeking after truth.

So, no, I don't believe that believers, as members of the body of Christ, are called to perform miracles today. We're called to proclaim the Gospel, to live out our faith, and to trust in God's sovereign power to work all things together for good. And that, ultimately, is far more important than any miraculous sign or wonder.

Unrelated note: I've had this article as a draft in my folder for a while now, and I'm not sure why I never posted it since it only needed a few minor revisions.