The same limitation is apparent in this text that was observed in the preceding. It does not refer to all the wicked, but speaks only of the devil, the beast, and the false prophet. The lake of fire, the place and means of their torment, is again mentioned in verse 14; but there it is the symbol of complete and utter destruction. Death and Hades, it says, were cast into the lake of fire, and after this it is said, “There shall be no more death.” Rev. 21:4. Whatever, then, is cast into the lake of fire, after it has wrought its work of destruction upon them, no longer exists. This is the plain inference from what is here asserted respecting death. Then follows the testimony of verse 15, that “whosoever was not found written in the book of life, was cast into the lake of fire.” And this makes a final disposition of all who are not saved in the kingdom of Heaven.
There is nothing in the way of this application, unless the words “forever and ever” denote absolutely an eternity of duration. These words are translated in the New Testament from aion, and aionios, respecting which the following facts may be stated.
Aion is defined by different lexicographers as follows:--
Greenfield: “Duration, finite or infinite, unlimited duration, eternity; a period of duration past or future, time, age, lifetime; the world, universe.”
Schrevelius: “An age, a long period of time; indefinite duration; time, whether longer or shorter.”
Liddell and Scott: “A space or period of time, especially a lifetime, life, ævum; an age, a generation; long space of time, eternity; in plural, eis tous aionas ton aionon, unto ages of ages, forever and ever, N. T., Gal. 1:5.-3. later, a space of time clearly defined and marked out, an era, age, period of a dispensation: ho aion houtos, this present life, this world.”
Parkhurst: “Always being. It denotes duration or continuance of time, but with great variety. I. Both in the singular and the plural it signifies eternity, whether past or to come. II. The duration of this world. III. The ages of the world. IV. This present life. V. The world to come. VI. An age, period, or periodical dispensation of divine providence. VII. Aiones seems, in Heb. 11:3, to denote the various revolutions and grand occurrences which have happened in this created system, including also the world itself. Comp. Heb. 1:2, and Macknight on both texts. Aion, in the LXX. generally answers to the Hebrew holam, which denotes time hidden from man, whether indefinite or definite, whether past or future.”
Robinson: “Duration, the course or flow of time in various relations as determined by the context, viz: (A) For human life, existence. (B) For time indefinite, a period of the world, the world, in Gr. writers, and also in Sept. and N. Testament. (C) For endless duration, perpetuity, eternity.... Sept. mostly for Heb. holam, ‘hidden time,’ duration, eternity.--Hence, in N. T. of long-continued time, indefinite duration, in accordance with Greek usage, but modified as to construction and extent by the example of the LXX., and the Rabbinic views.”
Schleusner gives as the first meaning of aion, “a definite and long-continued time,” i. e., a long-continued but still a definite period of time.
Wahl has arranged the definitions of aion thus: “(1) Time, unlimited duration, ævum. (2) The universe, mundus. (3) An age, period of the world,” as the Jewish age, Christian age, &c. This reference to Schleusner and Wahl we find in Stuart on Future Punishment, pp. 91, 93.