1.03. Apollumi

Apollumi

There are two elements one needs to determine the meaning of a word which has been important over a long period of time: 1. The original meaning of the root word from which it is derived, so far as we are able to determine. 2. The history of the word as it passes from one generation to another. Other languages, social pressures, or one important person’s or an institution’s variant use of the word whose definition sticks with that word. When we go back to the earliest uses of the word "apollumi," "apolleia" and their cognates, we find the words very indistinguishable from each other. We find the word in Homer where the "slayers and the slain" were "perishing from the world," but they reappear in Hades as persons capable of sorrow, joy and the ability to think (Iliad 24:725). "We were ’undone’ by their wisdom," says Odysseus (Od. 10:27). According to Professor Plumtree, he knows of no passages in the earliest uses of these words which would mean destruction of conscious existence (The Spirits in Prison, E.H. Plumtree). Searching the Greek Old Testament called the Septuagint, we find exactly the same usage of these words that we find in the New Testament. Below are examples of how these words were used in the Biblical sense.

Those who teach "eternal death" or "annihilation" believe the Greek words translated "destroy," "perish," "loss," mean cessation or end of life with no hope of recovery at a later time. The original words used in the Greek New Testament are: the verb "apollumi" and the noun "apolleia." The verb "apollumi" is translated as follows in the King James Version: perish (33 times), destroy (46 times), lose (42 times), be lost (5 times), lost (4 times), bemarred (1 time), die (1 time), for a total of 92 times. The noun "apolleia" is translated as follows in the King James Version: perdition (8 times), destruction (5 times), waste (2 times), damnable (1 time), damnation (1 time), to die (1 time), perish (1 time), pernicious way (1 time), for a total of 40 times.

It is important that Christians understand the meaning of these two Greek words. An improper understanding of these words will result in an inaccurate faith in the destiny of the unbelievers and an inaccurate understanding of God’s plan and love. To apply these words to the final destiny of the unbelievers will result in the denial of many scriptures that do refer to the ultimate plan of God’s love. I recommend that you check the following scriptures with your concordances. It is not practical for me to quote over 110 verses. Therefore, I will quote only those passages used by those who are teaching that these words mean "destruction with no future resurrection to immortality."

First of all, let me state that I believe the original Hebrew and Greek scriptures were inspired by God. I believe the Creator allowed imperfect man to add his imperfections into Bible translations. When we look at the apostles and prophets, we quickly notice they were far from perfect, and yet were still mightily used. We see Peter, years after he received the Holy Spirit, play the hypocrite when being around gentiles. Paul had to rebuke him to his face. We read Paul saying, "I, not the Lord, say . . ." We find this in the scriptures in 1 Corinthians 7:12. I believe the Creator left us with imperfect English translations that we might rely on the Holy Spirit first. When one puts the scriptures above being lead by the Spirit, religious rigor mortis quickly sets in. The letter of the law produces death apart from the Holy Spirit quickening to us. This is true whether it is the Old Testament or New Testament. If one’s witness in this world does not go past the Written Word, it will only be a witness to religious death . . . not life. When quoting the scriptures contained herein, I will read the King James Version, and immediately after the English word, I will quote the original Greek vocabulary word. Thus the listener will know the original inspired word. By this method, I believe that Christians who do not know Greek will be able to understand how these words are used in the inspired text. I will quote verses that will clearly illustrate what these two Greek words mean. The meaning of a word depends on its usage. Words get their color from their context. Without any dictionary whatever, it is possible to determine the meaning of almost any word if it is seen in a dozen sentences. From this we may deduce the notable conclusion that the actual and understood meaning of a Greek or English word in the Bible is not necessarily its current or dictionary meaning, but that which it absorbs from the passage in which it is found. A dictionary simply records the usage as employed by careful writers of the time for which the dictionary is written. The word "destruction" is one of the key words of the scriptures. Hence, no amount of investigation is excessive if it provides us with a clear comprehension of its meaning. There have been endless discussions about this word resulting in diverging schools of interpretation. But most of the discussions that I have studied do not give a satisfactory answer to all of the scriptures. The argument has been propounded that the first occurrence of a word in the scriptures fixes its primary meaning. Thus the first occurrence of "apollumi" is Matthew 2:13 : "Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word; for Herod will seek the young child to destroy him." In this context, it is argued that "apollumi" means deprivation of life. Now what is this first occurrence of this word in the Greek New Testament? As to chronological time, Paul was the first to put "apollumi" into the scriptures; see 2 Thessalonians 2:10. Matthew did not write until later. Was it necessary for the Thessalonians to wait until Matthew was written in order to know its meaning? It is not at all logical to argue that the vocabulary of the Greek scriptures was not defined until the Gospels were written. Let us test this theory. The Greek noun "ta Biblion" is the diminutive form of "ha Biblios." Ha Biblios means a written volume, a scroll. The diminutive "Biblion" means a scrollet or scroll. In Matthew 19:7, its first occurrence, it is a short legal instrument, what we call a divorce paper. This is not its primary or usual meaning. For it is used to describe the book of Isaiah and the book of Revelation (see Luke 4:17 and Revelation 22:19). Thus in usage this is applied to any book even a large one.

Here is an excellent example from the Old Testament. For instance, there is much controversy as to the meaning of the word "sin." No occurrence is an illustration better than in Judges 20:16. "Among all this people there were 700 chosen men left handed; every one could sling stones at a hairs breadth and not miss." The Septuagint reads: "Kai ouk examartanontes." Therefore, sin in this context, is missing the mark. This literal etymological meaning is worth more than all the arguments which can be advanced. What a mistake it would be to reason from its first occurrence in Genesis 26 that its primary meaning confines it to social trespasses. It would greatly distort the meaning of Judges 20:16, if that meaning were applied to the word "sin" in this context. The only sound system of determining the primary meaning of any word in the scriptures is to study all its occurrences and to inject nothing into its meaning which clashes with any of its contexts.

Again, I ask the reader to study these two words "apollumi" and "apolleia" in a concordance that lists all of the occurrences of these words. This is the only method to know the true primary meaning of these words. The argument that "destroy" in Matthew 2:13 means "deprive of live" is an unfounded inference. "Deprive of life" would partially define the following Greek words. I quote the Greek word first followed with a literal English translation. "Apokteino" (kill), "sphatto" (slay), "onireko" (dispatch, assassinate, massacre), "phoneuo" (murder). Every occurrence of these words actually mean "to deprive of life."

"Destroy, perish," (apollumi) are used of things which have no life. "Wine runneth out and the bottles perish (apollumi)" (Matthew 9:17, see also Mark 2:22; Luke 5:37). Skinned bottles do not die when they perish. "Verily I say unto you he shall in no wise lose (apollumi) his reward" (Matthew 10:42). (Compare Mark 9:41). A reward is not mortal. "That the trial of your faith being much more precious than of gold that perish (apollumi)" (1 Peter 1:7, compare Luke 15:8). Gold and money may perish and be lost but they are not deprived of life. The words which actually do mean "to deprive of life" could not be used in these verses. Neither the primary nor secondary nor any other meaning of "destroy" demands that life be taken. This is entirely a matter of the context. It is not included in the meaning of the words "apollumi" and "apolleia."

"Apollumi" is used of that which is alive. "What man of you, having a hundred sheep, if he lose (apollumi) one of them, does not leave the 99 in the wilderness and go after that which is lost (apollumi) until he find it. And when he has found it he layeth it on his shoulders rejoicing. And when he cometh home he calls together his friends and neighbors saying unto them, ’Rejoice with me, for I have found my sheep which was lost (apollumi)’" (Luke 15:4-6). If the lost (apollumi) sheep had been deprived of life, would the shepherd have rejoiced when he found the carcass? The word "apollumi" occurs 8 times in Luke chapter 15 (Luke 15:4; Luke 15:6; Luke 15:8-9; Luke 15:17; Luke 15:24; Luke 15:32). Not one of these occurrences means to deprive of life. Our Lord directed His disciples "Go rather to the lost (apollumi) sheep of the house of Israel" (Matthew 10:6). The "lost" sheep of Israel were no more dead than the "lost" destroyed sheep which the shepherd sought and found. A word whose primary meaning is to deprive of life cannot have a secondary meaning of a state of life. Life is not a secondary meaning of death. Our Lord said to His disciples, "He that findeth his life (psuche, soul) shall lose it, and he that loses (apollumi) his life (psuche, soul) shall find it" (Matthew 10:39, compare Mark 8:35; Luke 9:24; Luke 17:33). Is our Lord urging them to commit suicide? The text refers to the destruction of the soul. Please note the Greek text reads "psuche" soul, not "zoe" life, as the King’s translators translated this passage. The destruction of the soul does not mean death, it means to forgo the pleasure of life and endure the suffering due to faithfulness to Christ. Surely, no one will argue that "He that loses (apollumi) his soul" for Christ will be destroyed without hope of life later. Many Christians martyrs were destroyed by burning at the stake. Their souls were destroyed but who will argue that they will not be resurrected in the future and enjoy immortality.

I believe there is one paramount scripture that should teach us what the word "apollumi" means. "For the Son of Man is come to seek and to save that which is lost (apollumi)" (Luke 19:10). This passage refers specifically to Zacchaeus; he was lost, destroyed. Because he was lost, he was ready to be found and saved. The theory of most false definitions of "apollumi" is to prove that the word means "death" from which there is no resurrection, practical annihilation, a state from which salvation is impossible. This passage directly destroys this theory. Instead of the lost being beyond salvation, they alone are eligible for salvation. You cannot rescue a man who is safe and sound. It is only when a man is in the state denoted by "apollumi" that salvation can operate in his behalf. Antithetical statements such as this are of great value in the study of words. The terms "seek" and "save," are accurate indications of the opposite of destroy. One who is "destroyed" must be lost or no one would seek him. He must be in a state which calls for salvation or Christ would not have come for him. This proves that destruction is a salvable condition, not a state beyond the reach of deliverance. Add to this the fact only the "lost" are "saved" and it reverses the usual theory of "destruction." God seeks what he has "lost." It is a sad fact that most Christians believe that Jesus is seeking to save the "lost" yet on the other hand they do not believe that He will save the "lost." They do not believe that Jesus will save "lost" mankind. Thus Jesus will not be successful in seeking and saving the lost.

"Then they also which are fallen asleep in Christ are perished (apollumi)" (1 Corinthians 15:18). Are the Christians who are now sleeping deprived of future life? They are at present time "perished." They are now deprived of life, but in the future, they will be resurrected to life that is immortal.

"But if thy brother be grieve with thy meat, now walkest thou not charitable, destroy (apollumi) not him with thy meat for whom Christ died" (Romans 14:15, compare 1 Corinthians 8:11). According to these scriptures, we can destroy one of our brethren by eating foods which he deems unclean. Does our eating deprive him of life? That would be an easy way to commit legal murder.

Destruction is a relative term. The coin was lost in relation to the woman (Luke 15:8-9). The sheep was destroyed as regards to the shepherd (Luke 15:4-7). The prodigal son had perished in relation to his father (Luke 15:11-32). So with the destroyed sheep of the house of Israel (Matthew 10:5-6). They were not deprived of life, they were away from the great shepherd, their Creator. The prodigals were far off from their father who created them, who loves them, who commissioned His Son Jesus to come to seek and save them. Does this prove they were outside of this affair of salvation? It proves the opposite. Destruction is a prelude to salvation. It never means ultimate annihilation. The method of destruction or losing is not included in the meaning of the word. It varies with the context. Those who use the sword "shall perish (apollumi) with the sword" (Matthew 26:52). "But the chief priest and elders persuaded the multitude that they should ask for Barabbas and destroy (apollumi) Jesus" (Matthew 27:20). Destroy Jesus? Thus our Lord was destroyed by crucifixion. Who will argue that the destruction of Jesus was annihilation? Jesus was only destroyed 3 days and nights, and He returned to life and has immortality. The disciples were afraid that they would perish by drowning (Mark 4:38). The sheep was destroyed by straying (Luke 15:4). The prodigal son was lost for the same reason (Luke 15:24). The fragments that remain would have been lost (apollumi) by neglect (John 6:12). Food perished (apollumi) by decay (John 6:27). We may destroy a brother by means of food (Romans 14:15). We may destroy a weak saint by our knowledge (1 Corinthians 8:11). Especially note the last two passages since they apply to believers in Christ. Can we "annihilate" one of our own brothers with food? Christians saved in Christ may be lost or destroyed. God ultimately will not put out of existence those who are lost. God commends His love to us in that He gave His Son Christ Jesus while we were still sinners (Romans 5:8). Our Lord spoke the parable of the Lost Sheep in order to assure His disciples that God was concerned about the one sheep that had strayed. There is no line that the sinner crosses that brings him beyond the reach of God. Neither life, nor death, nor destruction, neither a career of sin, nor a decaying corpse is any obstacle to Divine Love. Nay, they are challenges which omnipotence must victoriously conquer or suffer defeat. No death, either first or second, can cope with our God or frustrate His purpose. Study Ephesians 1:9-11, Isaiah 46:8-13.

Everyone who has lost anything will bear me witness that the moment it is missing, it assumes an interest and importance which it never had before. Its value increases and we desire it more than ever. Its loss, instead of breaking our connection with it, forges a new link which did not exist before. This becomes tragically true when we lose a loved one. Loss alone brings a realization of the preciousness of possession. Let us never imagine that God is not concerned about the lost; that He is insensible to their condition, or that He would sit complacently by and see them rush to endless oblivion, if He could do anything to head them off. There are a million ways in which we could do this if we had but a tenth of His power. God is able. If the reader of this message will not acknowledge this, he must wait until God makes him realize this.

"Ha Theos agape estin," God is love and all His creatures are dear to Him. Is it not striking that He does not even try to express His affection until they are lost? Whom does God love? He undoubtedly loves all. Whom does He say He loves? God loves the world (John 3:16), and sinners and His enemies (Romans 5:8; 1 Corinthians 15:22-28) and those who are lost. In God’s wisdom, He has decreed that many shall be lost to Him until the end of the ages. Men are often compelled to abandon an enterprise which proved too much for their power. Do you imagine that God is also compelled to abandon His "will to have all men to be saved and to come unto the knowledge of the truth" (1 Timothy 2:4, compare 1 Timothy 4:9-11)? Thus God is unable to save all? Or being able He does not? These errors have polluted the minds of millions of men that they have corrupted the Scriptures to teach everlasting punishment (Matthew 25:46) or everlasting destruction (2 Thessalonians 1:8-9), and neither of these translations are correct.

Men are sometimes compelled to kill an animal to put it out of pain. They would not do so if they could cure it. Is our God like this? Is God impotent, powerless to cope with those who are destroyed? All that man can do is kill. They cannot recall from death. Is God also limited like we are? Christ proclaimed Himself as the resurrection and the life. Is the Creator unable to make man respond to His unconditional love? Is His love so repugnant or powerless that it can not loose those enchained to hate, fear, ignorance, etc.?