Post by mellontes on Jan 31, 2009 23:10:03 GMT -5
John Stevenson has started a thread on CARM with this subject title. It is a good question and many answers have been received.
I would like to include something from the book "Creeds, Credentials, or Christ?" that deals specifically with one verse along that same theme. The verse is Matthew 12:32...
If someone wants to copy and paste any of this into John's post, you have my permission to do so - that is, if it has anything worthwhile to say...
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Matthew 12:32 – And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world [age], neither in the world [age]to come[/color][/i].
While not attempting to explain the long time question of “What is blasphemy against the Holy Spirit?”, we shall endeavor to look at the two ages and the timing of the second one. Please note that the underlined phrase “world to come” is not in the Greek text. This entire three-word phrase is replaced by one Greek word (mellonti), Strong’s 3195, meaning “about to.” The last phrase is better read “neither in the one about to.”
The 1965 Cambridge Press’ “Bible in Basic English” completely misses the point:
"And whoever says a word against the Son of man, will have forgiveness; but whoever says a word against the Holy Spirit, will not have forgiveness in this life or in that which is to come[/b]."
This translation would have you to understand the relationship as being compared to our physical existence on Earth with the eternal realm of heaven or hell after the death of an individual – since forgiveness is the context. It is a common misconception that the two worlds (ages) being compared are earthly and then eternal, but this is incorrect as we shall see.
The 1995 American Bible Society’s “Contemporary English Version” which combines verses 31 and 32 together is just as bad as the “Bible in Basic English” with one slight exception:
“…Even if you speak against the Son of Man, you can be forgiven. But if you speak against the Holy Spirit, you can never be forgiven, either in this life or in the life to come[/u].”
The “slight exception” is the redundant statement of one who “can never be forgiven” applying to someone either alive on this Earth or in the eternal state of hell. It is unreasonable to assume forgiveness could be achieved by anyone other than a real living human being. The context of an eternal hell is incorrect and is a poor attempt to make the second “world to come” or “life to come” refer to an eternal realm. It is merely a contrast of the two covenant periods. This age (during Christ’s earthly ministry) equals the old covenant age of temple worship and sacrifices. The “age to come” equals the Messianic age or the age of the new covenant in Christ! We are presently living in the new covenant age. By no means is this suggesting that all living individuals are in the new covenant in Christ in this present age. The new covenant is entered into by faith just as it has been for quite awhile now. We no longer have to perform the duties (sacrifice and ritual) of the Mosaic Law, but rather are requested to present ourselves as "a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Romans 12:1).
I have yet to see a translation where the (mellonti), Strong’s 3195, regarding the "about to" nature of time relevance is even hinted at in the text, and this is the difficulty. If one does not know the approximate time of occurrence, the explanation of its nature during the occurrence is greatly hampered, if not completely unattainable. Our brief study of "age" in the Olivet discourse revealed that it meant the "age of Judaism" and not some cataclysmic, planetary disaster. If we carry this same Judaistic thought over into Matthew 12:32, the meaning becomes so much more clear. Let’s construct our own end portion paraphrase with this knowledge in mind, taking into account some aspects of the Greek:
"And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, [neither in this old covenant Age of the Law, and neither in the about to new covenant Messianic Age[/b].]"
This rendering may appear startling at first, but it is the true sense of the passage. Notice the progression. We have changed "this world" to "this age" which becomes the "Age of the Law" because the temple signifying old covenant worship was still standing. The "world to come" was changed to incorporate the imminency of the "about to" emphasis of the destruction of the temple in the disciples' question of Mark 13:4. When the temple does vanish away in judgment by the Romans as His divine instruments of justice, the Messianic Age marks its true manifestation completely free from all signs of the old covenant. No longer would its coexistence with the old covenant be evident and nor would Christianity be considered a sect of the Jewish religion.
In every New Testament instance the "world" or "age to come" represents the new covenant life in Christ – not spiritual life in heaven!
Mark 10:30 – But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world [Strong’s 165, age] to come eternal life.
Luke 18:30 – Who shall not receive manifold more in this present time, and in the world [Strong’s 165, age] to come life everlasting.
Ephesians 1:21 – Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world [Strong’s 165, age], but also in that which is [Strong’s 3195, mellonti – about to] to come:
Hebrews 2:5 – For unto the angels hath he not put in subjection the world [Strong’s 3625, known world] [Strong’s 3195, mellousan– about to] to come, whereof we speak.
Hebrews 6:5 – And have tasted the good word of God, and the powers of the world [Strong’s 165, age] [Strong’s 3195, mellontos – about to] to come,
Hebrews 2:5 surprisingly uses Strong’s 3625, “oikumene” to express the “world” about to come and is more concerned with contrasting the angels to Christ. The angels as ministering spirits appear to be superseded in the new covenant:
Hebrews 1:5 – For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
Hebrews 1:13 – But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
The interaction of the angels seems to be limited in scope to the inhabitants of the old covenant. It is Christ now that interacts in the new covenant age. Although the meaning is uncertain, it in no way impacts or varies from the "world to come" from the other instances. Perhaps this semi-explanation from 1 Peter 1:12 will help matters a little:
1 Peter 1:12 – Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into[/u].
Hebrews 6:5 specifically states in a past tense that “those once enlightened” have tasted not only “the good word of God” but also “the powers of the world to come.” In John 11:25-26 Jesus said in the present tense, "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?" If we are to believe His words as conveyed to Martha, then as soon as an individual believes the Gospel, he experiences this new life. John 5:24 says, "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." And in proof of this new found life, 1 John 3:14 states, "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death." This is clearly spiritual life while presently alive, as opposed to a future spiritual death or a future spiritual existence in heaven.
This Greek "mello" aspect of its “about to” nature in the book of Hebrews regarding the change in covenants is in line with the other six instances of "mello" (Hebrews 1:14, 2:5, 9:11, 10:1, 10:27 and 13:14) but no translation I have seen reflects this imminence, probably due in part to a futurist bias. Only Revelation has more end-time "mello" agreeing with John’s initial imminence statements of "things which must shortly come to pass" and "the time is at hand" (Revelation 1:19; 2:10; 3:2, 10, 16; 6:11; 8:13; 10:4, 7; 12:4, 5; 17:8).
One purpose of Christ’s second appearing was to abolish the old covenant and to consummate the new covenant. If Christ has not come, then the old covenant has not yet been abolished. However, what seems strange is the fact that we know the old covenant has been abolished, yet this is coupled with our refusal to believe that the One who was in charge of the abolishing has not yet come. You can’t have one without the other! Christ’s second appearing put an end to the co-existing covenants and delineated once and for all that the types and shadows of the physical temple have ceased and the fulfillment is realized in the new covenant in Christ.
I would like to include something from the book "Creeds, Credentials, or Christ?" that deals specifically with one verse along that same theme. The verse is Matthew 12:32...
If someone wants to copy and paste any of this into John's post, you have my permission to do so - that is, if it has anything worthwhile to say...
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - -
Matthew 12:32 – And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world [age], neither in the world [age]to come[/color][/i].
While not attempting to explain the long time question of “What is blasphemy against the Holy Spirit?”, we shall endeavor to look at the two ages and the timing of the second one. Please note that the underlined phrase “world to come” is not in the Greek text. This entire three-word phrase is replaced by one Greek word (mellonti), Strong’s 3195, meaning “about to.” The last phrase is better read “neither in the one about to.”
The 1965 Cambridge Press’ “Bible in Basic English” completely misses the point:
"And whoever says a word against the Son of man, will have forgiveness; but whoever says a word against the Holy Spirit, will not have forgiveness in this life or in that which is to come[/b]."
This translation would have you to understand the relationship as being compared to our physical existence on Earth with the eternal realm of heaven or hell after the death of an individual – since forgiveness is the context. It is a common misconception that the two worlds (ages) being compared are earthly and then eternal, but this is incorrect as we shall see.
The 1995 American Bible Society’s “Contemporary English Version” which combines verses 31 and 32 together is just as bad as the “Bible in Basic English” with one slight exception:
“…Even if you speak against the Son of Man, you can be forgiven. But if you speak against the Holy Spirit, you can never be forgiven, either in this life or in the life to come[/u].”
The “slight exception” is the redundant statement of one who “can never be forgiven” applying to someone either alive on this Earth or in the eternal state of hell. It is unreasonable to assume forgiveness could be achieved by anyone other than a real living human being. The context of an eternal hell is incorrect and is a poor attempt to make the second “world to come” or “life to come” refer to an eternal realm. It is merely a contrast of the two covenant periods. This age (during Christ’s earthly ministry) equals the old covenant age of temple worship and sacrifices. The “age to come” equals the Messianic age or the age of the new covenant in Christ! We are presently living in the new covenant age. By no means is this suggesting that all living individuals are in the new covenant in Christ in this present age. The new covenant is entered into by faith just as it has been for quite awhile now. We no longer have to perform the duties (sacrifice and ritual) of the Mosaic Law, but rather are requested to present ourselves as "a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Romans 12:1).
I have yet to see a translation where the (mellonti), Strong’s 3195, regarding the "about to" nature of time relevance is even hinted at in the text, and this is the difficulty. If one does not know the approximate time of occurrence, the explanation of its nature during the occurrence is greatly hampered, if not completely unattainable. Our brief study of "age" in the Olivet discourse revealed that it meant the "age of Judaism" and not some cataclysmic, planetary disaster. If we carry this same Judaistic thought over into Matthew 12:32, the meaning becomes so much more clear. Let’s construct our own end portion paraphrase with this knowledge in mind, taking into account some aspects of the Greek:
"And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, [neither in this old covenant Age of the Law, and neither in the about to new covenant Messianic Age[/b].]"
This rendering may appear startling at first, but it is the true sense of the passage. Notice the progression. We have changed "this world" to "this age" which becomes the "Age of the Law" because the temple signifying old covenant worship was still standing. The "world to come" was changed to incorporate the imminency of the "about to" emphasis of the destruction of the temple in the disciples' question of Mark 13:4. When the temple does vanish away in judgment by the Romans as His divine instruments of justice, the Messianic Age marks its true manifestation completely free from all signs of the old covenant. No longer would its coexistence with the old covenant be evident and nor would Christianity be considered a sect of the Jewish religion.
In every New Testament instance the "world" or "age to come" represents the new covenant life in Christ – not spiritual life in heaven!
Mark 10:30 – But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world [Strong’s 165, age] to come eternal life.
Luke 18:30 – Who shall not receive manifold more in this present time, and in the world [Strong’s 165, age] to come life everlasting.
Ephesians 1:21 – Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world [Strong’s 165, age], but also in that which is [Strong’s 3195, mellonti – about to] to come:
Hebrews 2:5 – For unto the angels hath he not put in subjection the world [Strong’s 3625, known world] [Strong’s 3195, mellousan– about to] to come, whereof we speak.
Hebrews 6:5 – And have tasted the good word of God, and the powers of the world [Strong’s 165, age] [Strong’s 3195, mellontos – about to] to come,
Hebrews 2:5 surprisingly uses Strong’s 3625, “oikumene” to express the “world” about to come and is more concerned with contrasting the angels to Christ. The angels as ministering spirits appear to be superseded in the new covenant:
Hebrews 1:5 – For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
Hebrews 1:13 – But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
The interaction of the angels seems to be limited in scope to the inhabitants of the old covenant. It is Christ now that interacts in the new covenant age. Although the meaning is uncertain, it in no way impacts or varies from the "world to come" from the other instances. Perhaps this semi-explanation from 1 Peter 1:12 will help matters a little:
1 Peter 1:12 – Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into[/u].
Hebrews 6:5 specifically states in a past tense that “those once enlightened” have tasted not only “the good word of God” but also “the powers of the world to come.” In John 11:25-26 Jesus said in the present tense, "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?" If we are to believe His words as conveyed to Martha, then as soon as an individual believes the Gospel, he experiences this new life. John 5:24 says, "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." And in proof of this new found life, 1 John 3:14 states, "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death." This is clearly spiritual life while presently alive, as opposed to a future spiritual death or a future spiritual existence in heaven.
This Greek "mello" aspect of its “about to” nature in the book of Hebrews regarding the change in covenants is in line with the other six instances of "mello" (Hebrews 1:14, 2:5, 9:11, 10:1, 10:27 and 13:14) but no translation I have seen reflects this imminence, probably due in part to a futurist bias. Only Revelation has more end-time "mello" agreeing with John’s initial imminence statements of "things which must shortly come to pass" and "the time is at hand" (Revelation 1:19; 2:10; 3:2, 10, 16; 6:11; 8:13; 10:4, 7; 12:4, 5; 17:8).
One purpose of Christ’s second appearing was to abolish the old covenant and to consummate the new covenant. If Christ has not come, then the old covenant has not yet been abolished. However, what seems strange is the fact that we know the old covenant has been abolished, yet this is coupled with our refusal to believe that the One who was in charge of the abolishing has not yet come. You can’t have one without the other! Christ’s second appearing put an end to the co-existing covenants and delineated once and for all that the types and shadows of the physical temple have ceased and the fulfillment is realized in the new covenant in Christ.
