The myth of grace-only & easy-believism shattered forever

[Eternally Grateful]

It is an attempt at a response, for which I have to congratulate you, except it does not make sense.
You mentioned that coming to faith is difficult, and by implication easy believists are not true grace believers.
Now you suggest I am saying true grace believers are easy believing. So I am confused at your descriptions, but maybe you just are not that good at examples. I have known people to deny obvious meaning in their words, but it could have been a mistake.

If I am missing the narrow gate, please tell me how?
You seem to want to put others right, rather than showing the way and calling others to follow Jesus. Amen, and praise the Lord, He leads us to victory in Him.

I am not trying to put others right, I am just trying to share with them what I see. so we can have a discussion, But for some people we can not do that.

You have been trying to put me right for years now.. Again, You need to look in the mirror. because again, you are not practicing what you preach.

 

[Eternally Grateful]

yet "eternal" is still derived from "aion" which is defined as "a space of time, an age," and the only judgement for ppl that we can find is the one for works, For all must come before the judgement seat of Christ to be judged for their works done while in the body, whether for good or for evil

Been here done this, I proved this wrong why would you want to go back to this argument


αἰώνιος, -ον, and (in 2 Th. 2:16; Heb. 9:12; Num. 25:13; Plat. Tim. p. 38 b. [see below]; Diod. i. 1; [cf. WH. App. p. 157; W. 69 (67); B. 26 (23)]) -ος, -α, -ον, (αἰών);
1. without beginning or end, that which always has been and always will be: θεός, Ro. 16:26, (ὁ μόνος αἰώνιος, 2 Macc. 1:25); πνεῦμα, Heb. 9:14.
2. without beginning: χρόνοις αἰωνίοις, Ro. 16:25; πρὸ χρό νων αἰωνίων, 2 Tim. 1:9; Tit. 1:2; εὐαγγέλιον a gospel whose subject-matter is eternal, i. e. the saving purpose of God adopted from eternity, Rev. 14:6.
3. without end, never to cease, everlasting: 2 Co. 4:18 (opp. to πρόσκαιρος); αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life, Philem. 15; βάρος δόξης, 2 Co. 4:17; βασιλεία, 2 Pet. 1:11; δόξα, 2 Tim. 2:10; 1 Pet. 5:10; ζωή (see ζωή, 2 b.); κληρονομία, Heb. 9:15; λύτρωσις, Heb. 9:12; παράκλησις, 2 Th. 2:16; σκηναί, abodes to be occupied forever, Lk. 16:9 (the habitations of the blessed in heaven are referred to, cf. Jn. 14:2, [also, dabo eis tabernacula aeterna, quae praeparaveram illis, 4 Esdr. (Fritzsche 5 Esdr.) 2:11]; similarly Hades is called αἰώνιος τόπος, Tob. 3:6, cf. Eccl. 12:5); σωτηρία, Heb. 5:9; [so Mk. 16. WH, in the (rejected) ‘Shorter Conclusion’]. Opposite ideas are: κόλασις, Mt. 25:46; κρίμα, Heb. 6:2; κρίσις, Mk. 3:29 (Rec. [but L T WH Tr txt. ἁμαρτήματος; in Acta Thom. § 47, p. 227 Tdf., ἔσται σοι τοῦτο εἰς ἄφεσιν ἁμαρτιῶν καὶ λύτρον αἰωνίων παραπτωμάτων, it has been plausibly conjectured we should read λύτρον αἰώνιον (cf. Heb. 9:12)]); ὄλεθρος [Lchm. txt. ὀλέθριος], 2 Th. 1:9, (4 Macc. 10:15); πῦρ, Mt. 25:41, (4 Macc. 12:12 αἰωνίῳ πυρὶ κ. βασάνοις, αἳ εἰς ὅλον τὸν αἰῶνα οὐκ ἀνήσουσίσε).
[Of the examples of αἰώνιος from Philo (with whom it is less common than ἀΐδιος, q. v., of which there are some fifty instances) the following are noteworthy: de mut. nom. § 2; de caritate § 17; κόλασις αἰ. frag. in Mang. ii. 667 fin. (Richter vi. 229 mid.); cf. de praem. ct poen. § 12. Other exx. are de alleg. leg. iii. § 70; de poster. Caini § 35; quod deus immut. § 30; quis rer. div. her. § 58; de congressu quaer. erud. § 19; de prof. § 38; de somn. ii. § 43; de Josepho § 24; quod omn. prob. lib. § 4, § 18; de ebrietate § 32; de Abrah. § 15; ζωὴ αἰ.: de prof. § 10; θεὸς (ὁ) αἰ.: de plantat. § 2, § 18 (bis), § 20 (bis); de mundo § 2. From Josephus: antt. 7, 14, 5; 12, 7, 3; 15, 10, 5; b. j. 1, 33, 2; 6, 2, 1; κλέος αἰ.: antt. 4, 6, 5; b. j. 3, 8, 5; μνήμη αἰ.: antt. 1, 13, 4; 6, 14, 4; 10, 11, 7; 15, 11, 1; οἶκον μὲν αἰώνιον ἔχεις (of God), antt. 8, 4, 2; ἐφυλάχθη ὁ Ἰωάννης δεσμοῖς αἰωνίοις, b. j. 6, 9, 4.

 

[FollowHim]

Yeah

Not disqualified from enterinng heaven (salvation)
but disqualified from being a teacher who is able to do what God created him to do.

We all should fear this..

Interesting proposal. So when Jesus warns believers they might be believing in vain if they leave the faith, he is actually just meaning so they cannot be teachers. Is there one verse where God says He takes away peoples right to be a teacher?
Maybe Paul means he is disqualified from driving a car until He meets Jesus, or anything else you want to suggest.
But when Paul is talking about salvation and the Kingdom, it is reasonable to assume this is what he fears, and so should we all.

4 You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace.
Gal 5:4
21 For if God did not spare the natural branches, he will not spare you either.
Rom 11:18-21
Do you not know that the wicked will not inherit the kingdom of God?
1 Cor 6:9

I know in reality every idea will be excused away, but still it is good to be reminded where we stand, Amen

 

[bbyrd009]

Been here done this, I proved this wrong

in your own mind maybe, but wadr i am not looking for proof or facts, and imo you cannot possibly "prove" a Scripture to be "wrong" except in your own mind. Yes, "eternal" for Yah is different than "eternal" for you, although they do loosely share a synonym. But our "eternal" comes from "aion" see, whether you like it or not, right? And all the wolf commentary suggesting otherwise is just that, ppl trying to shoehorn their beliefs onto a term via scribes imo

which dont get me wrong, you can believe that til the day you die if you want, but i dont have to!

 

[FollowHim]

I am not trying to put others right, I am just trying to share with them what I see. so we can have a discussion, But for some people we can not do that.

You have been trying to put me right for years now.. Again, You need to look in the mirror. because again, you are not practicing what you preach.

I am not trying to put you right, I am just testifying to Jesus and His word.
It is Gods work to convict and put us right.

You are unusual my friend, because you want these interactions and are convinced you are right and others are wrong, to a degree that is rarely seen, because when faced with a contradiction you just ride right over it like it was not there. That takes some doing, because I cannot do this.

Now I do not know why others believe as they do, that is their affair, but we can enjoy interactions and different perspectives. I love this medium because in centuries gone by, it would be risking ones life to talk this openly.
God bless you

 

[bbyrd009]

I am not trying to put others right, I am just trying to share with them what I see. so we can have a discussion

I proved this wrong

so maybe you can see

 

[Eternally Grateful]

Interesting proposal. So when Jesus warns believers they might be believing in vain if they leave the faith, he is actually just meaning so they cannot be teachers. Is there one verse where God says He takes away peoples right to be a teacher?
Maybe Paul means he is disqualified from driving a car until He meets Jesus, or anything else you want to suggest.
But when Paul is talking about salvation and the Kingdom, it is reasonable to assume this is what he fears, and so should we all.

4 You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace.
Gal 5:4
21 For if God did not spare the natural branches, he will not spare you either.
Rom 11:18-21
Do you not know that the wicked will not inherit the kingdom of God?
1 Cor 6:9

I know in reality every idea will be excused away, but still it is good to be reminded where we stand, Amen

he is not warning believers

He is warning make believers (people who have not come tro truth faith.

Not everyone is saved because they believe Jesus died. It takes true saving faith.

I have said this to you numberous times Why do you think I still believe different?

 

[Eternally Grateful]

in your own mind maybe, but wadr i am not looking for proof or facts, and imo you cannot possibly "prove" a Scripture to be "wrong" except in your own mind. Yes, "eternal" for Yah is different than "eternal" for you, although they do loosely share a synonym. But our "eternal" comes from "aion" see, whether you like it or not, right? And all the wolf commentary suggesting otherwise is just that, ppl trying to shoehorn their beliefs onto a term via scribes imo

which dont get me wrong, you can believe that til the day you die if you want, but i dont have to!

Yet I jut posted the fact, By posing the defenition of what the word translated eternal means

Interesting you cut that defenition which proved my point out of your comment.

Sly

 

[Eternally Grateful]

so maybe you can see

Well you gave a defenition,

I gave the true defenition.

What you do with it is up to you

 

[BreadOfLife]

I am always excited about biblical truth. What I am not excited about is people who claim to be the only ones with the truth.
It is no different to someone who claims to be a member of a perfect church but as soon as they step inside it is less than perfect.

Another dishonest statement. What a surprise . . .

I never made the claim that the Catholic Church has a monopoly on ALL truth.
There is SOME truth in every Christian sect - even YOURS. As Christians - we ALL share some of the same basic truths.

the difference is that your Protestant Fathers broke away and began inventing their own versions of the "truth". This is why you now have tens of thousands of disjointed and perpetually-splintering sects that ALL teach different doctrines while ALL claiming that the Holy Spirit "led" you to this confusion.

This is a man made mess . . .

 

[FollowHim]

yet "eternal" is still derived from "aion" which is defined as "a space of time, an age," and the only judgement for ppl that we can find is the one for works, For all must come before the judgement seat of Christ to be judged for their works done while in the body, whether for good or for evil

and obviously the "believers" explanation for that amounts to a negation, and Yah respecting persons

Eternal is a strange term, thinking about it.
It is a promise but not a thing, because eternal by its nature ceases to be eternal if it stops in the future, but as we have not got there, it never actually exists, it is just a possibility. So when God gives eternal life, He is making a promise, but this promise can be removed, because it is a promise not a thing.

God has no beginning or end, but we will never see it, because only God can, so this has to be taken on faith.
Scientists have this problem with Pi, does it ever repeat? They went to millions of decimal places and found no repeat, but it does not mean there is not one, just as far as they looked it did not.

So the language in scripture can be both a promise, a reality and a metaphor. It can be all these things together, which makes definitive discussions ludicrous, because all are probably true.

It is possible in certain discussions one can get drawn into sin and unbelief, because part of the issue can be Gods true reality, but the practise is wrong, so we must be very careful how we exercise our judgement and opposition. The enemies strategy is to trap us into sin without us realising it.

Transubstantiation could be true, but not because a priest prays over the wafer and wine, but rather as we drink and eat in memory of Jesus and the cross. Knowing Jesus He was talking about celebrating His death as our salvation, and laying down our lives for others as our service. That is eating His flesh and drinking His blood while we love our King, it hurts to know it cost Him so much. God bless you.

 

[bbyrd009]

2 John 1:2 Lexicon: for the sake of the truth which abides in us and will be with us forever:

i particularly like this v bc the English rendition is usually complete crap, as may easily be seen in the Lex,
Strong's Greek: 165. αἰών (aión) -- a space of time, an age

even though there is a sense in which "be with us forever" is true, considering that some of "us" wont be born for a long time yet, right...even though "forever" would obviously violate other Scripture anyway i guess

 

[bbyrd009]

Well you gave a defenition,

I gave the true defenition.

What you do with it is up to you

lol, bam go with that then, you are the font of truth, fine

but wadr i suggest what you did was more like you didnt like what the Bible had to say, so you went and found a scribe that suits you better, since "aion" is not going to change

 

[Eternally Grateful]

lol, bam go with that then, you are the font of truth, fine

I will

Here is the truth

αἰώνιος, -ον, and (in 2 Th. 2:16; Heb. 9:12; Num. 25:13; Plat. Tim. p. 38 b. [see below]; Diod. i. 1; [cf. WH. App. p. 157; W. 69 (67); B. 26 (23)]) -ος, -α, -ον, (αἰών);
1. without beginning or end, that which always has been and always will be: θεός, Ro. 16:26, (ὁ μόνος αἰώνιος, 2 Macc. 1:25); πνεῦμα, Heb. 9:14.
2. without beginning: χρόνοις αἰωνίοις, Ro. 16:25; πρὸ χρό νων αἰωνίων, 2 Tim. 1:9; Tit. 1:2; εὐαγγέλιον a gospel whose subject-matter is eternal, i. e. the saving purpose of God adopted from eternity, Rev. 14:6.
3. without end, never to cease, everlasting: 2 Co. 4:18 (opp. to πρόσκαιρος); αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life, Philem. 15; βάρος δόξης, 2 Co. 4:17; βασιλεία, 2 Pet. 1:11; δόξα, 2 Tim. 2:10; 1 Pet. 5:10; ζωή (see ζωή, 2 b.); κληρονομία, Heb. 9:15; λύτρωσις, Heb. 9:12; παράκλησις, 2 Th. 2:16; σκηναί, abodes to be occupied forever, Lk. 16:9 (the habitations of the blessed in heaven are referred to, cf. Jn. 14:2, [also, dabo eis tabernacula aeterna, quae praeparaveram illis, 4 Esdr. (Fritzsche 5 Esdr.) 2:11]; similarly Hades is called αἰώνιος τόπος, Tob. 3:6, cf. Eccl. 12:5); σωτηρία, Heb. 5:9; [so Mk. 16. WH, in the (rejected) ‘Shorter Conclusion’]. Opposite ideas are: κόλασις, Mt. 25:46; κρίμα, Heb. 6:2; κρίσις, Mk. 3:29 (Rec. [but L T WH Tr txt. ἁμαρτήματος; in Acta Thom. § 47, p. 227 Tdf., ἔσται σοι τοῦτο εἰς ἄφεσιν ἁμαρτιῶν καὶ λύτρον αἰωνίων παραπτωμάτων, it has been plausibly conjectured we should read λύτρον αἰώνιον (cf. Heb. 9:12)]); ὄλεθρος [Lchm. txt. ὀλέθριος], 2 Th. 1:9, (4 Macc. 10:15); πῦρ, Mt. 25:41, (4 Macc. 12:12 αἰωνίῳ πυρὶ κ. βασάνοις, αἳ εἰς ὅλον τὸν αἰῶνα οὐκ ἀνήσουσίσε).
[Of the examples of αἰώνιος from Philo (with whom it is less common than ἀΐδιος, q. v., of which there are some fifty instances) the following are noteworthy: de mut. nom. § 2; de caritate § 17; κόλασις αἰ. frag. in Mang. ii. 667 fin. (Richter vi. 229 mid.); cf. de praem. ct poen. § 12. Other exx. are de alleg. leg. iii. § 70; de poster. Caini § 35; quod deus immut. § 30; quis rer. div. her. § 58; de congressu quaer. erud. § 19; de prof. § 38; de somn. ii. § 43; de Josepho § 24; quod omn. prob. lib. § 4, § 18; de ebrietate § 32; de Abrah. § 15; ζωὴ αἰ.: de prof. § 10; θεὸς (ὁ) αἰ.: de plantat. § 2, § 18 (bis), § 20 (bis); de mundo § 2. From Josephus: antt. 7, 14, 5; 12, 7, 3; 15, 10, 5; b. j. 1, 33, 2; 6, 2, 1; κλέος αἰ.: antt. 4, 6, 5; b. j. 3, 8, 5; μνήμη αἰ.: antt. 1, 13, 4; 6, 14, 4; 10,

The form of the word used to be translated to eternal oes not mean "AGE" like you claim

You believe what you wish though

 

[bbyrd009]

Eternal is a strange term, thinking about it.
It is a promise but not a thing, because eternal by its nature ceases to be eternal if it stops in the future, but as we have not got there, it never actually exists, it is just a possibility.

dunno why you cannot be said to be living in "eternity" right now, wadr. Eternities end just like aeons do i guess, however terrible that is for one's belief system, particularly the Cult of Sol Invictus, oh well

 

[bbyrd009]

Interesting you cut that defenition which proved my point out of your comment.

yeh, and i would cut out any Aleister Crowley you quoted too i guess. You keep saying "proved my point" as if it proved something, when all it really does is bolster your belief, right? Do you really want me to shred your fave scribe?

If you really need "proof" or imagine you have any maybe we should go to court?

everything i say is a lie lol, maybe that makes you correct, dunno

 

[BreadOfLife]

Well, As a supposed avid bible studier as you claim to be, You too should be a cherry-picker. and not just assume things are what people tell you they are. but study to show yourself approved, rightly dividing the word of God.

So lets do this and not just assume what we were taught by our leaders are correct.

1 John. The flesh and blood

1. Jesus said to work for Not for food which perishes (like manna) but food which will endure forever which he (the son of man) will give us (not some priest)
2. He said this food, whoever eats will never hunger, never thirst, Live forever, Never die, HAS eternal life, WILL be risen by him (not delivered)
3. He said whoever eats and drinks are given to God, and will NEVER be lost. That is is in fact the will of God that whoever BELIEVES in the one who was sent, has all these things
4. It is a spiritual food. Which as Jesus proclaimed and Peter confirmed are the words of eternal life. Remembering that it is the holy spirit who gives life. the flesh (physical food like manna) is nothing.
5. It is compared to manna, A food. which the children of Israel ate OFTEN and a sample of which was placed into the Ark of the covenant as a witness against Israel. and to remind them of the sins of the fathers.
6. Jesus said who ate it and who will nto eat it. He said the ones who did not eat are those who do not believe, while the ones who did eat. Like peter. were those who believed.

1 Cor

1. Unlike the food in John 6, which Jesus told us to work for it, and would be given by him personally (will be given to you by the son of man). Is given by other Christians when the group would meet
2. Did not promise that the person who ate would never hunger or thirst, live forever, never die, They have eternal life, they will be risen by him
3. It is physical food. Used to represent the spiritual act of Jesus and giving his body and blood for our sins on the cross
4. Unlike the food of John 6, meant to make us alive and KEEP us alive We are told to do this "often in remembrance of me" Which means not only does this food DIE (lose its life giving properties, because it does not endure forever) We are told to eat often (like they were told to eat manna which would sustain them for only a period of time)
5. Believers and unbelievers alike have taken part in this new church tradition started in acts. In fact. We were told many would take it in sin Getting drunk and hording the food. while letting others starve because they ate all the food and did not share (it is not even represented by what most traditional churches do. it was a dinner of celebration. the eating of a meal, while breaking bread and drinking the cup (wine) with that meal. and doing it in remembrance of Christ.

So you see. If YOU would "cherry-pick" these verses like you are commanded to (study to show yourself approved) you too would see, as have so many others. that these two passages are speaking of two totally different things

1. A life sustaining empowering food which endures forever and gives the one who chews and gnaws in this food and is fed by its power (by believing and receiving what it offers. and not just tasting it ans spitting it out in unbelief)

2. A tradition, a ceremony used to remind us of what Jesus did back on Calvary. do often in remembrance of me.

After reading your repeated perversions of John 6 and other passages - it's painfully-obvious that the Bread of Life Discourse goes right OVER your head.

YOU are exactly like the disciples who abandoned Jesus in John 6:66 because they couldn't handle what He was telling them.
Jesus made it CLEAR that they didn't believe because it had NOT been revealed to them by the Father (John 6:65). YOU'RE in the same boat.

You fail to grasp that the Eucharist IS spiritual food because it IS the Body, Blood, Soul and Divinity of Christ. You STILL think it is merely "physical" food because you refuse to accept this Biblical truth.

WHY do you think that the Jews and the Romans accused the Early Christians of "cannibalism" for their belief that they were consuming their God?? We read this in the writings of Roman historian Tacitus and early Christian apologists Felix Minucius and Justin Martyr (First Apology).

Do you think they were just making up all of this stuff??

 

[Eternally Grateful]

2 John 1:2 Lexicon: for the sake of the truth which abides in us and will be with us forever:

i particularly like this v bc the English rendition is usually complete crap, as may easily be seen in the Lex,
Strong's Greek: 165. αἰών (aión) -- a space of time, an age

even though there is a sense in which "be with us forever" is true, considering that some of "us" wont be born for a long time yet, right...even though "forever" would obviously violate other Scripture anyway i guess

Its not the same word

In jon 2 the word is eis ton aiona

1 John 3: 16 the word is aionion...

The suffix ion is what gives it its eternal meaning, without end,

in fact here is the defenition of the word used in 1 John taken from the same source I used for John 3: 16 (eternal)


αἰών, -ῶνος, ὁ, (as if αἰὲν—poet. for ἀεί—ὤν, so teaches Aristot. de caelo 1, 11, 9, vol. i. p. 279, 27; [so Proclus lib. iv. in Plat. Timaeo p. 241; et al.]; but more probable is the conjecture [cf. Etym. Magn. 41, 11] that αἰών is so connected with ἄημι to breathe, blow, as to denote properly that which causes life, vital force; cf. Harless on Eph. 2:2). [But αἰών (=αἰϝών) is now generally connected with αἰεί, ἀεί, Skr. êvas (aivas), Lat. aevum, Goth. aivs, Germ. ewig, Eng. aye, ever; cf. Curtius § 585; Fick, Pt. i. p. 27; Vaniček p. 79; Benfey, Wurzellex. i. p. 7 sq.; Schleicher, Compend. ed. 2, p. 400; Pott, Etym. Forsch., ed. 2, ii. 2, p. 442; Ebeling, Lex. Hom. s. v.; L. and S. s. v. ἀεί; Cremer, edd. 2, 3, 4 (although in ed. 1 he agreed with Prof. Grimm); Pott and Fick, however, connect it with Skr. âyus rather than êvas, although both these forms are derived from i to go (see Pott, Schleicher, Fick, Vaniček, u. s.).] In Greek authors
1. age (Lat. aevum, which is αἰών with the Aeolic digamma), a human lifetime (in Hom., Hdt., Pind., Tragic poets), life itself (Hom. Il. 5, 685 μὲ καὶ λίποι αἰών etc.).
2. an unbroken age, perpetuity of time, eternity, (Plat. Tim. p. 37 d. 38 a.; Tim. Locr. p. 97 d. [quoted below]; Plut., al.). With this signification the Hebrew and Rabbinic idea of the word עוֹלָם (of which in the Sept. αἰών is the equiv.) combines in the bibl. and eccl. writ. Hence in the N.T. used

which shows it can mean and age, like your using it

or an unbroken age, or eternal..

 

[bbyrd009]

I will

Here is the truth

αἰώνιος, -ον, and (in 2 Th. 2:16; Heb. 9:12; Num. 25:13; Plat. Tim. p. 38 b. [see below]; Diod. i. 1; [cf. WH. App. p. 157; W. 69 (67); B. 26 (23)]) -ος, -α, -ον, (αἰών);
1. without beginning or end, that which always has been and always will be: θεός, Ro. 16:26, (ὁ μόνος αἰώνιος, 2 Macc. 1:25); πνεῦμα, Heb. 9:14.
2. without beginning: χρόνοις αἰωνίοις, Ro. 16:25; πρὸ χρό νων αἰωνίων, 2 Tim. 1:9; Tit. 1:2; εὐαγγέλιον a gospel whose subject-matter is eternal, i. e. the saving purpose of God adopted from eternity, Rev. 14:6.
3. without end, never to cease, everlasting: 2 Co. 4:18 (opp. to πρόσκαιρος); αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life, Philem. 15; βάρος δόξης, 2 Co. 4:17; βασιλεία, 2 Pet. 1:11; δόξα, 2 Tim. 2:10; 1 Pet. 5:10; ζωή (see ζωή, 2 b.); κληρονομία, Heb. 9:15; λύτρωσις, Heb. 9:12; παράκλησις, 2 Th. 2:16; σκηναί, abodes to be occupied forever, Lk. 16:9 (the habitations of the blessed in heaven are referred to, cf. Jn. 14:2, [also, dabo eis tabernacula aeterna, quae praeparaveram illis, 4 Esdr. (Fritzsche 5 Esdr.) 2:11]; similarly Hades is called αἰώνιος τόπος, Tob. 3:6, cf. Eccl. 12:5); σωτηρία, Heb. 5:9; [so Mk. 16. WH, in the (rejected) ‘Shorter Conclusion’]. Opposite ideas are: κόλασις, Mt. 25:46; κρίμα, Heb. 6:2; κρίσις, Mk. 3:29 (Rec. [but L T WH Tr txt. ἁμαρτήματος; in Acta Thom. § 47, p. 227 Tdf., ἔσται σοι τοῦτο εἰς ἄφεσιν ἁμαρτιῶν καὶ λύτρον αἰωνίων παραπτωμάτων, it has been plausibly conjectured we should read λύτρον αἰώνιον (cf. Heb. 9:12)]); ὄλεθρος [Lchm. txt. ὀλέθριος], 2 Th. 1:9, (4 Macc. 10:15); πῦρ, Mt. 25:41, (4 Macc. 12:12 αἰωνίῳ πυρὶ κ. βασάνοις, αἳ εἰς ὅλον τὸν αἰῶνα οὐκ ἀνήσουσίσε).
[Of the examples of αἰώνιος from Philo (with whom it is less common than ἀΐδιος, q. v., of which there are some fifty instances) the following are noteworthy: de mut. nom. § 2; de caritate § 17; κόλασις αἰ. frag. in Mang. ii. 667 fin. (Richter vi. 229 mid.); cf. de praem. ct poen. § 12. Other exx. are de alleg. leg. iii. § 70; de poster. Caini § 35; quod deus immut. § 30; quis rer. div. her. § 58; de congressu quaer. erud. § 19; de prof. § 38; de somn. ii. § 43; de Josepho § 24; quod omn. prob. lib. § 4, § 18; de ebrietate § 32; de Abrah. § 15; ζωὴ αἰ.: de prof. § 10; θεὸς (ὁ) αἰ.: de plantat. § 2, § 18 (bis), § 20 (bis); de mundo § 2. From Josephus: antt. 7, 14, 5; 12, 7, 3; 15, 10, 5; b. j. 1, 33, 2; 6, 2, 1; κλέος αἰ.: antt. 4, 6, 5; b. j. 3, 8, 5; μνήμη αἰ.: antt. 1, 13, 4; 6, 14, 4; 10,

The form of the word used to be translated to eternal oes not mean "AGE" like you claim

You believe what you wish though

however, you took that from this, right,
Strong's Greek: 166. αἰώνιος (aiónios) -- agelong, eternal

only you cut out the part you didnt like, right, in order to get to your version of "truth?"
or i mean bam please provide a link to your source, so that we can see

 

[Candidus]

Yeah

Not disqualified from enterinng heaven (salvation)
but disqualified from being a teacher who is able to do what God created him to do.

We all should fear this..

We should be "worried" and "fear" that we may be disqualified as teachers? Nonsense!

"Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified." 1 Corinthians 9:24-27 (NASB)

What was at stake if Paul was "disqualified"? Not his position as a teacher or preacher, but from being disqualified from receiving the imperishable wreath! The imperishable wreath is not a teaching position. In 2 Timothy Paul writes: "I have fought the good fight, I have finished the course, I have kept the faith...." it was not about establishing teaching tenure at "Christian University" but "finishing the course by keeping the faith..." that "in the future there is laid up for me a crown of righteousness..." which is a requirement to enter heaven.

"[W]e are the children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him." Romans 8:17. NASB.

"Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses" 1 Timothy 6:12.

"For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end" Hebrews 3:14.

"Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession." Hebrews 4:14.

Disqualification is used in reference to salvation in several passages:

"Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified." 2 Cor. 13:5. NKJV.

"Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith." 2 Tim 3:8. ESV.

It is not like Paul limited "disqualification" to a position of teaching, but used it in reference to salvation elsewhere. All throughout Scripture is states the need to continue in the faith, the race, the fight, in order to receive eternal life, the crown of righteousness, salvation in the end.

"He who overcomes will inherit these things, and I will be his God and he will be My son." Rev. 21:7. NASB.