Perish (622) apollumi by Greek Word Studies

Perish (622) (apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of apollyon [Re 9:11] = destroyer) means to destroy utterly but not to caused to cease to exist. Apollumi as it relates to men, is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person (or thing) ruined can no longer serve the use for which he (it) was designed. To render useless. The gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (but not a cessation of existence). Apollumi then has the basic meaning of describing that which is ruined and is no longer usable for its intended purpose. Detzler writes that... In early Greek writings the word apollumi spoke of eternal loss or annihilation, which reflected the Greek concept of the afterlife. Later the word came to mean "violent injury" or "destruction." Finally in the writings of Plato it is mentioned: "Evil is everything that corrupts [apollyon] and destroys, and good is that which preserves and strengthens" (Republic). Among the destructive forces which Plato mentioned were sickness for the body, rot for wood, and rust in iron (Detzler, Wayne E: New Testament Words in Today's Language. Victor. 1986) Apollumi is translated as follows in the NAS {bring to an end(1), destroy(17), destroyed(9), dying(1), lose(9), loses(7), lost(14),passed away(1), perish(16), perishable(1), perished(5), perishes(1), perishing(6), put to death(1), ruined(3)} and has the following range of meanings (1) To cause or experience destruction -- In the active voice = to ruin or destroy - Mk 1:24, Lk 4:34, Mt 10:28; with an impersonal object = destroy or bring to nothing as the wisdom of the wise -1Co 1:19. (2) In the middle voice = to be ruined, to perish or be lost, to be destroyed, as of persons = to die, perish, lose one's life (Mt 8:25, 9:17; destroyed by serpents 1Co 10:9; a nation perish-Jn 11:50; God does not want anyone to perish 2Pe 3:9, perish or be lost in sense of eternal death Jn 3:16, 17:12, 10:28, 2Th 2:10-describing non-believers who are deceived by the Satanic powers of the Antichrist) Oepke says that apollumi indicates "definitive destruction...in the sense of...an eternal plunge into Hades {Ed note: More accurately "gehenna" for Hades will actually be thrown into gehenna or the lake of fire!} and a hopeless destiny of death" (TDNT, 1:396). To reiterate the Bible teaches that a person who rejects Christ will not simply cease to exist but endure eternal, conscious punishment (John 5:29; Rev. 14:9, 10, 11). Simply because this is not a popular teaching, one rejected even by so called "scholars", does not make it any less true! (3) To fail to obtain what one expects or anticipates and so to lose out or to lose (Mt 10:42, 2Jn 1:8, Mk 9:41). (Greek writers record of disaster that the stormy sea brings to the seafarer) (4) To lose something that one already has or to be separated from a normal connection (Mt 10:39, 16:25, Mk 8:35, Lk 9:24, 17:33, Jn 12:25, Mt 5:29, 30, Lk 15:24) (A Greek writer records "One who risks his life in battle has the best chance of saving it; one who flees to save it is most likely to lose it") Apollumi is the term Jesus used to speak of those who are thrown into hell (Mt 10:28). As He makes clear elsewhere, hell is not a place or state of nothingness or unconscious existence, as is the Hindu Nirvana but is the place of everlasting torment, the place of eternal death, where there will be “weeping and gnashing of teeth” (Mt 13:42, 50). John MacArthur writes that... Apollumi (destroy) refers to utter devastation. But as the noted Greek scholar W. E. Vine explains, “The idea is not extinction but ruin, loss, not of being, but of well-being” (An Expository Dictionary of New Testament Words [Westwood, N.J.: Revel, 1940]). The term is often used in the New Testament to indicate eternal damnation (see, e.g., Mt 10:28; Lk 13:3; Jn 3:16; Ro. 2:12), which applies to unbelievers. But even with that meaning the word does not connote extinction, as annihilationists claim, but rather spiritual calamity that will continue forever. (MacArthur, J: Romans 9-16. Chicago: Moody Press or Logos) Apollumi is used 93 times in the NT in the NASB (notice the concentration in the Gospels) - Mt 2:13; 5.29-Matt.5.30" class="scriptRef">5:29, 30-notes; Mt 8:25; 17" class="scriptRef">9:17; 6" class="scriptRef">10:6, 28" class="scriptRef">28, 39" class="scriptRef">39, 42; 12:14; 24" class="scriptRef">15:24; 16:25; 18:14; 41" class="scriptRef">21:41; 22:7; 26:52; 27.20" class="scriptRef">27:20; Mk. 1:24; 2:22; 3:6; 4:38; 8:35; 9:22, 41; 11.18" class="scriptRef">11:18; 12:9; Lk. 4:34; 5:37; 6:9; 8:24; 9:24, 25; 11:51; 13:3, 5, 33" class="scriptRef">33; 15:4, 6, 8, 9, 17, 24, 32; 17:27, 29, 33; 19:10, 47; 20:16; 21:18; Jn. 3:16; 6:12, 27, 39; 10:10, 28; 11:50; 12:25; 17:12; 18:9; Acts 5:37; 27:34; Ro 2:12; Ro 14:15-note; 1Co. 1:18, 19; 8:11; 10:9, 10; 15:18; 2Co. 2:15; 4:3, 9; 2Th 2:10; He 1:11-note; Jas 1:11-note; 4:12; 1Pe 1:7-note; 2Pe 3:6-note, 2Pe 3:9-note; 2Jn. 1:8; Jude 1:5, 11; Re 18:14-note Apollumi is used some 265 times in the Greek translation of the Hebrew OT (the Septuagint). For example in Psalm 1 we read that the LORD knows the way of the righteous, but the way of the wicked will perish (Lxx = apollumi) (Ps 1:6-see notes) Jesus used apollumi to remind His disciples what happened when men "put new wine into old wineskins" for they knew that this would make "the wineskins burst...and the wineskins are ruined (apollumi)". (Mt 9:17). The point is that these wineskins did not cease to exist but they did cease to fulfill the function for which they were created. In short they were rendered useless. In a similar way, the noun form, apoleia, is used to describe the reaction of the disciples when they saw the woman anointing Jesus' head with "costly perfume" (Mt 26:8). They became "indignant when they saw this and said "Why this waste (noun form = apoleia)" In essence they were asking Jesus why are You letting the precious oil perish and be rendered useless? The ointment did not go out of existence, but was used for what they judged to be a useless purpose (were they ever wrong!). In a similar way all men and women are created by God for fellowship with Him and for His glory (cf Isa 43:7), but when they individually refuse to come to Him for salvation they lose their opportunity for redemption and for becoming what God originally created them for. Their lives are wasted and useless (eternally)! They are fit only for everlasting condemnation and destruction away from the presence and the glory of the Father. This is the awful picture of what it means to "perish". This is not the desire of God for as Peter writes "The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance." (2Pe 3:9-note) "Salvation Word Studies" has the following entry on apollumi... Jesus stated the purpose of His coming to this world in Luke 19:10: "For the Son of man is come to seek and to save that which was lost." The question for this inquiry is, What does it mean to be "lost"? The Greek word used to describe this condition is apollumi (sometimes apolluo), which is a stronger form of ollumi, and means to utterly destroy. In Homer's writings it is used to describe death in battle. Similarly, other classical writers use it to mean to demolish, or lay waste. Additional uses include to waste one's substance, to talk or bore someone to death, to ruin a woman, or to lose one's life (Liddell and Scott). Some argue that the primary meaning is to cease to exist. However, that is only one meaning. It can mean to be undone or simply to be lost, such as water that is poured out on the ground. In the secular papyruses of New Testament times apollumi commonly speaks of the loss of money. One document speaks of the loss of two pigs because of the difficulty of a journey. Other documents use this term in reference to the loss of money or goods due to robbery (Moulton & Milligan). The word lost (apollumi) has several shades of meaning in the New Testament. First, it means to be "ruined or rendered useless." This is illustrated by the old wineskins that cannot be used for new wine again lest they break and therefore perish (Mt 9:17). In the second place, "lost" may refer to things "wasted or allowed to spoil," such as food. After the feeding of the five thousand Jesus was careful that the "fragments" be collected "that nothing be lost" (Jn 6:12). Next, apollumi may refer to items that may be lost, either physical or spiritual. Jesus promised the disciples that not one "hair of your head" shall perish (Lk 21:18). But, it is better for an eye or a hand to perish than for the whole person to go to hell (Mt 5:29). It is also used in warnings to believers to be careful lest they lose the things they have worked for, instead of receiving a full reward (2Jn 8; Mt 10:42). The word apollumi is sometimes used with the meaning "kill" or "destroy." Mt 10:28 says, Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. One should remember that the New Testament does not refer to cessation of existence when it speaks of eternal death. Rather than death, which lasts forever, it refers to dying eternally. There is quite a difference. It is an eternal punishment, not one that lasts only for a moment and then is over forever (Mt 25:46). Not only do people who are lost bring loss upon themselves, but it should be noted that one of the chief results is that they are lost to another, namely God. The sheep that wanders away brings loss to the shepherd. He leaves "the ninety and nine" and goes after the one that is lost (Lk 15:4). Jesus came to seek and to save the lost (Lk 19:10), and He commanded the disciples to go to the "lost sheep of the house of Israel" (Mt 10:6). Of the twelve disciples, Jesus said, Those that you gave me I have kept, and none of them is lost, but the son of perdition (Jn 17:12) God does not want to "lose" any of His creation. Finally, the word lost is applied to those who "fail to be saved." Peter said, "[God is] not willing that any should perish, but that all should come to repentance" (2Pe 3:9). It is also translated "perish" in John 3:16, where to "perish" is the opposite of obtaining eternal life. In 1 Corinthians 1:18 "to perish" is contrasted with being "saved." Paul gave a solemn warning to believers to make sure the gospel was not obscured by ungodly living, because "if our gospel be hid, it is hid to them that are lost" (2Co 4:3). Let us make sure that we are never guilty of causing anyone to fail to be saved, because it is a terrible thing to be lost. Newell comments that... the word perish here is a terrible word! When used in Scripture regarding human beings it never hints of annihilation, but rather the contrary: "And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear Him who is able to destroy both soul and body in Gehenna" (Mt 10:28). What "destroy both soul and body in Gehenna" means as to time, is shown in Mt 25:41, 42, 43, 44, 45, 46: "Then shall He say unto them on the left hand, 'Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels.' And these shall go away into eternal punishment: but the righteous into eternal life, " Compared with Revelation 20:10: "And the devil that deceived them was cast into the lake of fire and brimstone, where are also the Beast and the False Prophet; and they shall be tormented day and night unto the ages of the ages." Note the same word, aionios, eternal, concerning life and concerning punishment. "The ages of the ages" is God's constant phrase for the duration of His own endless existence; and for that of Christ, the Son; and for that of His saints. See Galatians 1:5 (the first instance of this phrase, used 21 times in the New Testament. Rev 4:9; 1:18; 22.5, need to be compared with Rev 20:10, as examples. (Romans 2) (Bolding added) AND ALL WHO HAVE SINNED UNDER THE LAW WILL BE JUDGED BY THE LAW: kai hosoi en nomo hemarton (3PAAI), dia nomou krithesontai (3PFPI): (Ro 2:16; 3:19,20; 4:15; 7:7, 8, 9, 10, 11; 8:3; Dt 27:26; 2Co 3:7, 8, 9; Gal 2:16, 17, 18, 19; 3:10,22; Jas 2:10; Rev 20:12, 13, 14, 15) FATE OF THE JEWS All who have sinned under the Law will be judged by the Law - Here Paul refers to the Jews. God is a perfect, righteous Judge. He will judge according to how much light one has. This is the indictment to Israel. From Scripture observe how much light they have had and how much light they have rejected! They will be judged accordingly. Under the law - literally "in the law" which means within the sphere of (or influence of) the law. See above discussion for judgment in proportion to the amount of "light" received. Jews will be judged according to the amount of truth they received. A similar principle is taught in the following Scriptures (Mt 10:15, 11:20, 21, 22, 23, 24, 12:41, 42, 43, Jn 19:11, Lk 10:12, 13, 141, 15, 16, 11:31,32, 12:47,48, Heb 10:29) Judgment for sin can come with or without the law. Possession of the law no advantage to the Jew in the day of judgment. Those who do not have the law (Gentiles) are not excused from God’s judgment, but they will not be judged according to the standard (the Mosaic Law) that was not given to them. William Barclay writes that... A man will be judged by what he had the opportunity to know. If he knew the Law, he will be judged as one who knew the Law. If he did not know the Law, he will be judged as one who did not know the Law. God is fair. And here is the answer to those who ask what is to happen to the people who lived in the world before Jesus came and who had no opportunity to hear the Christian message. A man will be judged by his fidelity to the highest that it was possible for him to know. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press) Commenting on "will be judged by the law" Vincent writes... The antithesis shall perish suggests a condemnatory judgment. There is no doubt that the simple krino is used in the New Testament in the sense of condemning. See John 3:18; 2Th 2:12; He 13:4. The change from perish to judge is suggested by by the law. “The Jews alone will be, strictly speaking, subjected to a detailed inquiry such as arises from applying the particular articles of a code” (Godet). Both classes of men shall be condemned; in both the result will be perishing, but the judgment by the law is confined to those who have the law. Godet writes that... if the Gentile perishes, he will not perish for not having possessed the law, for no judgment will cause him to be sifted by the Decalogue and the Mosaic ordinances; and if the Jew should sin, the law will not exempt him from punishment, for the code will be the very standard which judgment will apply to all his acts. Thus the want of the law no more destroys the one than its possession saves the other. ... The very thing the apostle wishes is by this antithesis to emphasize the idea that the Jews alone shall be, strictly speaking, subjected to a judgment, a detailed inquiry, such as arises from applying the particular articles of a code. The Gentiles shall perish simply in consequence of their moral corruption; as, for example, ruin overtakes the soul of the vicious, the drunken, or the impure, under the deleterious action of their vice. The rigorous application of the principle of divine impartiality thus brings the apostle to this strange conclusion: the Jews, far from being exempted from judgment by their possession of the law, shall, on the contrary, be the only people judged (in the strict sense of the word). It was the antipodes of their claim, and we here see how the pitiless logic of the apostle brings things to such a point, that not only is the thesis of his adversary refuted, but its opposite is demonstrated to be the only true one.—Thus all who shall be found in the day of judgment to have sinned shall perish, each in his providential place, a result which establishes the divine impartiality... And why cannot the possession of the law preserve the Jews from condemnation, as they imagine? The explanation is given in Romans 2:13, and the demonstration in Romans 2:14-16 (see notes). (The Epistle of St Paul to the Romans) (Bolding added) Ray Pritchard offers some sobering thoughts regarding "religion" and "light" reminding us that Since judgment is according to light, religious people have the most to fear. We who know so much stand in much greater danger than the heathen who know so little. Forget about the heathen! What about you? If you are trusting in your good works and your basic nice-guy morality to get you to heaven, you will be sadly disappointed. You're not as good as you think you are. You're not as nice as you pretend to be. You don't live up to your own standards. The day is coming when you will be condemned by your own words. Your alternatives are very simple. Either face Jesus Christ now...or face Him later. Today He is your Savior; tomorrow He will be your Judge. Today you can be forgiven; tomorrow you will only be condemned. Today your record can be wiped clean; tomorrow your record will be used against you. Run to the cross! Run and do not walk. Run, make haste to the bleeding cross of Jesus Christ. Don't just stand there looking religious. Religion can only damn you! If you are Mr. I.M. Okay, then drop everything and run to Jesus. Drop your morality, drop your pretense, drop your hypocrisy, drop your excuses, drop it all and run to the Son of God. The good news is this: Jesus is ready to meet you. When Mr. I.M. Okay finally comes to the cross, there he encounters the power that will transform him into Mr. I.M. Forgiven." (Mr. I.M. Okay Meets His Maker) D A Carson - In Ro 2:12 Paul makes the general point that God judges people by what they know, not by what they do not know. Hence: “All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law” (Ro 2:12). Jesus had similarly tied human responsibility to human privilege: the more we know, the more severely we are held accountable (Mt 11:20–24). Mere possession of the law isn’t worth anything. Those (Jews) are righteous who obey the law. Then Paul adds, “Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them” (Ro 2:14–15). Many writers take this to mean that some Gentiles may be truly saved without ever having heard of Jesus, since after all, Paul says that some Gentiles “do by nature things required by the law,” and insists their consciences are “even defending them.” Others try to avoid this implication by arguing that the positive option is for Paul purely hypothetical. But Paul is not arguing that there is a subset of Gentiles who are so good that their consciences are always clean, and therefore they will be saved. Rather, he is arguing that Gentiles everywhere have some knowledge of right and wrong, even though they do not have the law, and that this is demonstrated in the fact that they sometimes do things in line with the law, and have consciences that sometimes accuse them and sometimes defend them. His argument is not that some are good enough to be saved, but that all display, by their intuitive grasp of right and wrong, an awareness of such moral standards, doubtless grounded in the imago Dei, that they too have enough knowledge to be held accountable. For Paul is concerned to show that “Jews and Gentiles alike are all under sin” (Ro3:9). 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Perish (622) apollumi

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