by Theodore J. Silva


1. The King James Version of the Bible (first published in 1611) was commissioned by James I of England as a revision of the Bishop's Bible (first published in 1568) which was a revision of the Great Bible (first published in 1539) which was a revision of the Matthew Bible (first published in 1537) which was based on the translations of William Tyndale and Miles Coverdale?

2. The King James Bibles now being printed are not accurately representing the first edition of 1611, but include changes made in the last two centuries?

3. The Bible was originally inspired by God as written in Hebrew, Syriac (Chaldee) and Greek, and inspiration is reserved only for the original texts?

4. Claims that the Bible contradicts itself are often true of English versions, but there are no contradictions in the original texts?

5. Human creeds and opinions are interwoven into many versions; however, consistent and literal translation exposes many of these interpretations?

6. The doctrine of the immorality of the soul, for example, is the philosophy of Plato and cannot be found anywhere in the Bible (see 1 Tim. 6:16; 1 Cor. 15:53,54)?

7. Man's will cannot interfere with God's will, for He "is operating all in accord with the counsel of His will" (Eph. 1:11)?


The ministry of the apostle Paul was different from that of the twelve. He preached a different evangel, calling it "my evangel" (Rom. 16:25). He insists it was not told him by others, but that it was revealed to him by God (Gal. 1:11,12). His apostleship is contrasted with that of the twelve, for he was the apostle of the Uncircumcision, even as Peter, James and John were of the Circumcision (Gal. 2:7-9). The twelve apostles are to reign over Israel on the earth (Matt. 19:28; Rev. 21:14). Paul's citizenship is in the heavens (Phil. 3:20; 2 Tim. 4:18).

We should go to Paul's writings for present truth. It is he who tells us to rightly divide the word of truth (2 Tim 2:15). This we cannot do unless we distinguish things that differ.

We cannot apply the Jewish Scriptures to the church -- not even the Four Gospels, for the earthly ministry of Jesus Christ was not to Gentiles but to Israel (Matt 15:24). He was a "Servant of the Circumcision" (Rom 15:8). We, today, do not know Christ after the flesh (2 Cor. 5:16).

The epistle of James is addressed to the twelve tribes (James 1:1). We rob the divine post office when we apply it otherwise. The same thing goes for Hebrews, Peter's epistles, John's letters, Jude and Revelation.

Untold confusion is the result of indiscriminate application of scripture. It will not be displeasing to God if we be followers of Paul even as he followed Christ (1 Cor 11:1).


...until God revealed the mysteries (secrets) to Paul. The very evangel that Paul preached was "a secret hushed in times eonian" (Rom. 16:25). The evangel of God, pertaining to Christ's incarnation and resurrection, was revealed to the prophets (Rom. 1:1-4), but not so with this secret. It was the secret "concealed from the eons and from the generations," disclosing God's work of conciliation, and that He would now dwell among believers from all nations (Col. 1:26,27; 2 Cor 5:19).

Then there was the secret of the present administration--how that the Gentiles (nations) were to be blessed, not subordinate to, but apart from Israel (Rom. 15:27; Eph. 2:12 and 3:6). This was never revealed to the prophets of old, nor to the twelve apostles. It was positively untraceable in the previous scriptures, for, until it was divulged to Paul, and the apostles and prophets associated with him, it was "concealed from the eons in God" (Eph. 3:3-5 and 9).

The "secret of His will" will always remain an enigma unless we believe what is written. It informs us of God's purpose: "to have an administration of the complement of the eras, to head up all in the Christ--both that in the heavens and that on the earth" (Eph.1:9-11).

An understanding of these secrets will lift the veil from our eyes, and give us "all the riches of the assurance of understanding, unto a realization of the secret of the God and Father, of Christ, in Whom all the treasures of wisdom and knowledge are concealed." (Col. 2:2,3).


God's plan for creation is confined to time. It is not an "eternal purpose" but a "purpose of the eons" (Eph. 3:11). And age, or eon, is a long, indefinite period of time. That which is "eternal" lies beyond the ages.

In our common version (KJV) the Greek noun aion, meaning age, is translated ages, course, world, worlds, eternal, the world began, the beginning od the world, ever, the world standeth, evermore, without end, and never [not ever]. Its adjective form, aionios, is rendered eternal, everlasting, forever and began. It is certain it cannot have all these meanings, although the ages and worlds do synchronize, as is seen in the phrase "eon of this world" (Eph. 2:2). But the ages and eternity are wholly unrelated, for the former had a beginning. There was a time "before the eons" (1 Cor. 2:7; 2 Tim. 1:9; Titus 1:2). That they shall end is established by the fact that they began a process of conclusion with Christ's first advent (Heb. 9:26; see also 1 Cor. 15:24-28).

There are five eons in all. Two are known by their corresponding worlds. The first was coincident with "the then world" (2 Pet. 3:6), preceding man's creation. The second is parallel with "the ancient world" (2 Pet. 2:5), antedating the flood. The third is "the present wicked eon" (Gal. 1:4). The fourth is "the coming eon" (Luke 18:30). The fifth, and last, is the New Creation of Revelation 21 and 22, called "the eon of the eons" (Eph. 3:21). It will bring to a close God's purpose of the ages.


Many attempts have been made to prove that eons are eternal. The Greek word aion and the Hebrew olam, both meaning age or eon, have been translated by terms denoting endlessness. This is a grave error, for the divine Author, Himself, has not used them in this way. He has indicated that they were not eternal in the past by informing us that they had a beginning (1 Cor. 2:7), and, again, that they cannot possibly be everlasting in the future, for they are to end (Heb. 9:26; 1 Cor. 10:11).

Faulty translation can, itself, be used to expose its own errors, as is seen by comparing many passages in the King James Version, of which the following are but a few examples:

We are told that the "earth abideth forever" (Eccl. 1:4), but elsewhere that it shall "pass away" "(Matt. 24:35; Rev. 21:1).

We are again informed that the covenant at Sinai was to be an "everlasting covenant" (Lev. 24:8), and yet that it must give place to the "new covenant" (Jer. 31:31-33; Heb. 8:7,13).

The Aaronic priesthood is called "everlasting" (Ex. 40:15), but that it was subsequently "changed" is clear from later revelation (Heb. 7:11,12).

And the we read about the "everlasting hills" (Gen. 49:26) that shall melt and depart and be removed with the dissolution of the earth (Isa. 54:10; 2 Pet. 3:10-13).

Had the words eonian, or age-lasting, been employed in these, and other passages, we would have understood that the duration of each was for an age, or group of ages, and could clearly see that the ages are not eternal.


Christ cannot reign "for ever and ever" (Rev. 11:15 KJV)! This would be contrary to Paul's assertion in 1 Corinthians 15:24-28. He tells us that Christ "must be reigning until He should be placing all His enemies under His feet." The word until definitely limits His reign. Should He rule eternally He would never subdue all His enemies, nor would He abdicate His throne and be subject unto the Father.

Christ shall reign "for the eons" (Luke 1:33). It is true that there is "no end" to the kingdom, for that shall be eternal in the Father's hands, but Christ shall rule only "for the eons of the eons" (Rev. 11:15). The phrase is a Hebraism, and signifies a group of ages outstanding from those preceding. We are told that it implies ages in endless succession, but were this true the phrase "King of kings" would imply kings in endless succession also. The same would be true of "Lord of lords" and "holy of holies." And if the phrase "the eons of the eons" denotes endlessness, what is the significance of the terms "the eon [singular] of the eons" (Eph. 3:21), and "the eon of the eon" (Heb 1:8).

The reign of God's Son shall endure until He has put down all rule, authority and power -- until every enemy is subdued, the last being death itself (1 Cor. 15:26). When all has been perfected He will yield His throne to the Father that He, God, may be "All in all" (1 Cor. 18:28).


The eternal existence of God is certain, for He is the source of all life. Death cannot touch Him, for He is not dependent upon the sustaining power of another. Yet we are told that the Deity cannot escape death if the Hebraism "the eons of the eons" does not denote endlessness.

This is assumed from its usage in Revelation 4:9,10 where God is described as the One "Who is living for the eons of the eons." The fact that He shall live during these eons does not imply that He must die when they end, for the life term of the Creator is not in question here. God is said to be living for the ages of the ages in contrast to multitudes of His creatures who will then be in the state of death. Christ's reign shall endure for the same length of time and will end (1 Cor. 15:24,25; Rev. 11:15). This definitely limits the ages of the ages. And since death is to be abolished at the consummation (1 Cor. 15:22,26) it would be superfluous to speak of life thereafter.

God is the God of Abraham, Isaac and Jacob, but this does not isolate Him from others. He is living today, but we would not infer from this that He shall die tomorrow. Why, then, should we conclude that He would cease to live if the ages of the ages are not eternal in duration?


Paul tells us that he completed the word of God (Col. 1:25). This is not because he was the last to write, but because his writings go beyond all others in time. He speaks of the end of time -- the end of God's purpose of the ages, the consummation of the eons (1 Cor. 15:24).

We know that Christ cannot reign eternally because He is to reign only until He puts all enemies under His feet (1 Cor. 15:25). His abdication is coincident with the end that Paul speaks on in 1 Corinthians 15:24. This consummation is not at the close of the Millennium, but extends beyond the New Creation described in Revelation 21 and 22. We determine this by what is said in these chapters. In chapter 22:3 we read of the "throne of God and of the Lambkin." Christ will have no throne after the consummation, for the Father, alone, will be king. We are further informed that there shall be "kings of the earth" who shall be bringing their glory into the New Jerusalem (Rev. 21:24). Christ will have put down all rule and authority prior to the consummation.

The eons are now in the process of conclusion. "Now, once, at the conclusion (Greek: sun-teleia, "together-finish") of the eons, for the repudiation of sin through His sacrifice, is He manifested" (Heb. 9:26). When God's purpose is complete the process will terminate, the consummation will arrive, and God shall be All in all (1 Cor. 15:28).


If He is almighty then theologians are in error. If orthodoxy is correct, then He is not the omnipotent One.

It was He Who brought creation into existence. He knew about sin and evil before the disruption of the world, for He provided Christ as a Sacrifice (1 Pet. 1:19,20), and designated beforehand all whom He was subsequently to call (Rom. 8:29,30; Eph. 1:4). It is quite evident from this that sin and evil formed a part of His purpose. With all the discord and suffering in the universe we still are informed that God is "operating all in accord with the counsel of His will" (Eph. 1:11).

Yahweh, Himself, created evil (Isa. 45:7). He created Satan with the power to sin, for "from the beginning is the Adversary sinning" (1 John 3:8). By this means a background is provided to manifest divine love. There could be no salvation without the presence of sin and death!

The theories of free moral agency and unending torment explain nothing. If we say that God foreknew all, and then, after producing creation, shall torment the offenders eternally, we make Him appear to be a fiend. If we say all went contrary to His intention, then we make Him appear to be an ignoramus. If we say He is willing to restore all, but cannot do so because of the invincibility of man's will, then we make Him appear to be a weakling and an ineffective Father.

Happily these theories are not true. He has a grand goal for all, and will attain it, for "out of Him and through Him and for Him is all: to Him be the glory for the eons! Amen!" (Rom. 11:36).


The Bible likens death unto sleep (Psa. 13:3; 1 Thes. 4:13,15; Dan. 12:2). It is a reversal of man's creation. The body returns to the soil (Gen. 3:19; Psa. 146:4; Job 34:14,15), the spirit to God (Eccl. 12:7; Luke 23:46), while the soul goes into the unseen (Acts 2:27,31). The soul is the sentient feature of man (that which pertains to the senses), and depends upon the union of spirit and body for its existence (Gen 2:7).

Only in the resurrection is there expectation in Christ (1 Cor. 15:16-19). Believers will be "present with the Lord" when He comes (1 Thes. 4:16,17)! Paul was not in a "strait betwixt two" as to whether he preferred death to living in the flesh. Of this alternative He refused to make his choice known (Phil. 1:22). He was "pressed out of" these two (Phil. 1:23), having a third desire which was far better -- to be with Christ. This earthly tabernacle house (our present, mortal body) shall be superseded, in resurrection, by our heavenly house (the celestial, immortal body -- compare 2 Cor. 5:1,2 with Phil. 3:21 and 1 Cor. 15:49). The unclothed, naked state is death. This, Paul did not desire (2 Cor. 5:3,4).

It is commonly taught that death is unending. Some teach that the unbelieving enter the lake of fire (the second death) to be eternally tormented. Others propose that they are annihilated therein. Neither can be true, however, for death shall be abolished (1 Cor. 15:26). This is accomplished by making all alive in Christ (1 Cor. 15:22). As long as any remain in the death state, it is not abolished. Someday the second death (which alone, remains at the consummation) shall be abolished, and God will impart immortality to all.


Salvation is God's gift, and is made possible by His life. Without the resurrection there could be no salvation, and believers, themselves, would be lost (1 Cor. 15:17-19).

Salvation is for all. God is the "Savior of all mankind, especially of believers" (1 Tim. 4:10). Those who believe have a special salvation, but this does not eliminate the rest of mankind. God "wills that all mankind be saved," for Christ "is giving Himself a correspondent Ransom for all (the testimony in its own eras)" (1 Tim. 2:3-6). His death on the cross enables Him to draw all to Himself (John 12:32,33). "Through the one man's [Adam's] disobedience the many were made sinners, even so through the obedience of the one [Christ] shall the many be made righteous" (Rom 5:18,19, Revised Version). It is impossible to limit "the many" (all mankind) in Adam, and it is equally impossible to limit the same "the many" (all mankind) who will be made righteous in Christ.

The doctrine of eternal punishment is based on faulty translation. Punishment is eonian -- not everlasting. Man will be chastened for his wrongs in the day of judgment (2 Pet. 2:9). Unbelievers will forfeit eonian life, and will remain in the state of death and oblivion during the ages of the ages, except for the time they are raised for the judging at the white throne. When death is abolished (the second death will be the only death existent at this time to be abolished) then all shall be made alive in Christ (1 Cor. 15:22-26). This impartation of life and immortality will be their salvation, and thus will all mankind be saved.


"Out of Him and through Him and for Him is all" (Rom. 11:36).

God's purpose of the ages concerns all creation. Every one of His creatures has a place in the divine plan. In Paul's Colossian letter he tells us that "in Him [Christ] is all created, that in the heavens and that on the earth" (Col. 1:16). And, lest we should be tempted to qualify the "all," he continues to explain that this includes every living creature that was made by Him.

Sin and evil have served to estrange many of God's creatures from Himself. But this alas its place in the intention of the Deity (Isa. 45:7), for it provides a background for the display of divine love. God, through Christ, will eventually "reconcile all [Greek: to panta, "the all", which is also the Greek used in verse 16] to Him (making peace through the blood of His cross)" (Col. 1:20,21 and Eph. 1:10).

By His sacrificial death on Golgotha, God's Son has merited the place of highest esteem and exaltation, and the Father has given Him a name above all others. Someday all His creatures shall bow in the name of Jesus (Yahweh the Savior) and acknowledge Him Lord (Phil. 2:9,10). Only reconciled creatures can do this.

Beyond the ages there will be naught but bliss and perfection for every member of creation (Rom. 8:19-22). Sin and evil and death will then be past, all will be saved and reconciled, and God shall be All, not in a few, but in all (1 Cor. 15:28).


With sure design and perfect plan
He saw it done ere He began.
His purpose was too great, by far,
To create all and then to mar
Forevermore His loved--His own
He bought, at Calv'ry, all alone.

Full well He knew and realized
That sin would claim His own, so prized;
He wills to make it all complete
And predetermines sure defeat
For every foe, upon the cross,
That He might never suffer loss.

For, now, this blessed Sacrifice
Has purchased all with one great price.
And though they are estranged awhile,
Eventually He'll reconcile
His creatures to Himself again,
And end His purpose, not in vain.

And when the ages all have passed,
When all has been subdued, at last,
The kingdom of the blessed Son
He will relinguish to the One
Who placed, within His power and might,
The whole creation as His right.

And then beyond the vale of time
The true eternity, sublime Will,
in its perfect blend, contain
God's universe, redeemed--regained.
And every creature then shall call Him,
"God--the Father of us all."

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