What is the textual significance of the absence of 'from the foundation of the world ' in Revelation 20:15 and its implication on 'eternal security'?

Question

In Revelation 13:8 and 17:8 -both passages give out the timeline of the names written in the book of life as "from the foundation of the world, which is absent in 20:15.

Text: Revelation 20:15 (NET)

If anyone's name was not found written (γεγραμμένος) in the book of life, that person was thrown into the lake of fire.

In Revelation 13:8 and 17:8, both passages establish that names are written in the book of life "from the foundation of the world," a phrase which is absent in Revelation 20:15.

Answer 1

The three texts are making some similar points, but the one in 13:8 has a particular point to make about the Lamb. In 20:15 that point does not need to be made because the time frame is then different to the time frame in 13:8 and 17:8. Things have moved on. Context shows this.

13:8 speaks of a time when "all that dwell upon the earth shall worship him" - the "him" being the blasphemous beast to whom the dragon had given its power. And those who commit that idolatry are enemies of Christ and who, with the forces represented by the beast out of the sea, make war against the people of God. This deals with a time prior to the Day of Resurrection and Judgment. That is why it is relevant to add the fact that it is the "book of life of the Lamb" who was slain from the foundation of the world. The people of God who are attacked at that time are on Earth, and suffering, but they know who they believe - the Lamb of God - and their faith is in their names having been written in his book of life. That phrase shows who their faith is based upon.

17:8 is just the same as to the time period being detailed. It also deals with a time prior to the Day of Resurrection and Judgment.

20:15 however, deals with the Day of Resurrection and Judgment. Those whose names were written in the Lamb's book of life have been identified and set apart from the rest of mankind whose names are not found to have been written therein. By that time, everyone knows whose book of life this is. No need to add an identifying phrase, for absolutely everyone is now standing before this Lamb of God, the risen Christ. There is no question as to the identity of the one whose book it is. This is unfolding on the Day of Resurrection and Judgment; a different time to events in 13:8 and 17:8.

The question then brings in the idea that all of this has implications for eternal security. Well, yes, for those whose names ARE found written in the Lamb's book of Life! There can be no greater security for them than to have their names found there! If, though, the question seeks to delve into whether those whose names found in the Lamb's book of life are eternally secure (or whether they could at some point lose their security) then this observation needs to be made.

Revelation 13:8 shows it is "the Lamb who has been slain from the founding of the world". It is not speaking of humans here. In the eternal purposes of God, the one who was to eventually come from heaven to earth as "the Lamb of God" had as good as been slain, even "from the foundation of the world". It had been purposed, it had been decreed, and so it would happen. Nothing in all creation could prevent this One eventually being slain - and raised in glory. It was as good as done, for God cannot lie, and all that he purposes comes to pass. Hence, "the Lamb slain from the foundation of the world."

Revelation 17:8 does not mention "the Lamb slain from the foundation of the world", which is neither here nor there as the verse continues to deal with those who have no security in the Lamb; they do not believe in him as such, or that his book will be consulted on the still future Day of Resurrection and Judgment.

Once the emphasis is rightfully placed on the One to whom the phrase "from the foundation of the world" applies, the meaning of that phrase becomes clear. Instead of a man-centred approach to that phrase, it must be on Christ to whom "the foundation of the world" applies, his being slain then.

Answer 2

The Phrase, "from/before the foundation of the world" occurs about 10 times in the NT as follows:

• Matt 13:35 - So was fulfilled what was spoken through the prophet: “I will open My mouth in parables; I will utter things hidden since the foundation of the world.”
• Matt 25:34 - Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world.
• Luke 11:50 - so that the blood of all the prophets having been poured out from the foundation of the world might be charged against this generation,
• John 17:24 - Father, those whom You have given Me, I desire that they also may be with Me where I am, that they may behold My glory that You gave Me because You loved Me before the foundation of the world.
• Eph 1:4 - just as He chose us in Him before the foundation of the world for us to be holy and blameless before Him, in love
• Heb 4:3 - For those having believed enter into the rest, as He has said: "So I swore in my wrath, 'they shall not enter into My rest.'" And yet the works have been finished from the foundation of the world.
• Heb 9:26 - Otherwise it was necessary for Him to have suffered repeatedly from the foundation of the world. But now He has been revealed once in the consummation of the ages for the putting away of sin by the sacrifice of Himself.
• 1 Peter 1:20 - He [Jesus as the Lamb of God] was known before the foundation of the world, but was revealed in the last times for your sake.
• Rev 13:8 - All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world.
• Rev 17:8 - The beast that you saw—it was, and now is no more, but is about to come up out of the Abyss and go to its destruction. And those who dwell on the earth whose names were not written in the Book of Life from the foundation of the world will marvel when they see the beast that was, and is not, and yet will be.

Notice that the translation of Rev 13:8 is contentious (I chose a version that closely follows the Greek) - the adverbial phrase of time, "from the foundation of the world" could equally apply to either the verb "written" or "slain" - the latter is more probable because it is immediately adjacent.

We also observe that Jesus was the chosen sacrificial "Lamb" of God before the foundation of the world, and thus before anyone even sinned! The extension of this follows immediately that God wants all people to repent and be saved;

• 1 Tim 2:3, 4, “For this is good and acceptable in the sight of God our Saviour, who desires all men to be saved and to come to the knowledge of the truth.”
• 1 Tim 2:6, “[Jesus Christ] gave Himself as a ransom for all people.”
• 1 Tim 4:10, For to this end we toil and strive, because we have our hope set on the living God, who is the Saviour of all people, especially of those who believe.
• Titus 2:11, “For the grace of God appeared bringing salvation to all people.”
• Heb 2:9, “But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.”
• 2 Peter 3:9, “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.”
• 1 John 2:2, “He Himself [Jesus] is the propitiation for our sins, and not for ours [Christians to whom John writes] only but also for the whole world.”

Thus, all people appear to start out with their names in the book of life. However, many reject that salvation as shown in Appendix 2 below.

"Eternal Security"

The usual understanding of "eternal security", also known as "perseverance of the saints", is given in Appendix 1. The material there is correct as far as it goes, but does not include the fact that it is possible to reject salvation as shown in Appendix 2.

Rev 20:15

Rev 20:15 actually says nothing about eternal security - it simply states that when the Lord returns, those whose names are written in the Lamb's book of Life, ie, saved at the time, will not be thrown into the lake of fire. This means that such people have not rejected salvation but responded positively to God's call.

APPENDIX 1 - What is "Eternal Security"

Here is a quotation from "Got Questions" at https://www.gotquestions.org/eternal-security.html This essentially defines the term (which is not in the Bible)

When people come to know Christ as their Savior, they are brought into a relationship with God that guarantees their eternal security. Jude 24 declares, "To Him who is able to keep you from falling and to present you before His glorious presence without fault and with great joy." God’s power is able to keep the believer from falling. It is up to Him, not us, to present us before His glorious presence. Our eternal security is a result of God keeping us, not us maintaining our own salvation.

The Lord Jesus Christ proclaimed, "I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all, no one can snatch them out of my Father’s hand" (John 10:28-29b). Both Jesus and the Father have us firmly grasped in their hand. Who could possibly separate us from the grip of both the Father and the Son?

Ephesians 4:30 tells us that believers are "sealed for the day of redemption." If believers did not have eternal security, the sealing could not truly be unto the day of redemption, but only to the day of sinning, apostasy, or disbelief. John 3:15-16 tells us that whoever believes in Jesus Christ will "have eternal life." If a person were to be promised eternal life, but then have it taken away, it was never "eternal" to begin with. If eternal security is not true, the promises of eternal life in the Bible would be in error.

The most powerful argument for eternal security is Romans 8:38-39, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." Our eternal security is based on God’s love for those whom He has redeemed. Our eternal security is purchased by Christ, promised by the Father, and sealed by the Holy Spirit.

The modern origin of this doctrine is John Calvin, much celebrated as the "P" in the "TULIP" acronym as "Preservation of the Saints".

APPENDIX 2 - Does the preservation of the Saints mean that sinners cannot be lost after being saved?

The simple answer is NO - saints can still be lost as the many examples in the Bible illustrate:

• King Saul who was a statesman and prophet called by God (1 Sam 10:11, 12, 19:24), yet was ultimately lost when he consulted demons for advice and then committed suicide.
• Ps 69:28 contains a plea for David’s enemies to be blotted out of the book of life!
• Eze 18:21-28 also teaches that the wicked can reform and be saved, and the righteous can apostatize and be lost. Both situations are incompatible with Calvinism’s view of salvation and humanity.
• Rom 11:17-21 discusses the warning that people who had been grafted into the “olive tree” of the Christian community could be broken off if they were unfaithful.
• 1 Cor 9:27 Paul says he disciplines his body to keep it under control so that after preaching to others he does not become a castaway/disqualified. That is, Paul believed that it was possible that he could lose his way and become lost.
• 1 Cor 10:12 also contains a stern warning from Paul, “If you think you are standing firm, be careful that you don’t fall.”
• 2 Cor 6:1, “As God’s fellow workers, then, we urge you not to receive God’s grace in vain.
• Gal 1:6, I am amazed how quickly you are deserting the One who called you by the grace of Christ and are turning to a different gospel—
• Gal 5:4: “You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace”
• Gal 6:9 says, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.”
• 1 Tim 4:1 - Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons,
• 1 Tim 5:12, and so incur condemnation for having abandoned their former faith.
• 1 Tim 6:10, For the love of money is the root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
• 1 Tim 6:21, which some have professed and thus swerved away from the faith. Grace be with you all.
• 2 Tim 2:17, 18, … Hymenaeus and Philetus, who have deviated from the truth. They say that the resurrection has already occurred, and they undermine the faith of some.
• Heb 2:1-3, We must pay closer attention, therefore, to what we have heard, so that we do not drift away. For if the message spoken by angels was binding, and every transgression and disobedience received its just punishment, how shall we escape if we neglect such a great salvation?
• Similarly, Heb 6:4-6 also teaches that some “who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit…” can fall away.
• Heb 10:19-35 contains an extended passage on enduring. It contains some real gems about the possibility of losing one’s faith and confidence such as:
• o V26: If we(!) deliberately keep on sinning after receiving the knowledge of the truth, no sacrifice for sins is left
• o V29: How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them and who has insulted the Spirit of grace. This verse clearly shows that it is possible to be sanctified and subsequently lost.
• o V35: Therefore, do not throw away your confidence which has a great reward.
• o V36: You need to persevere so that when you have done the will of God you will receive what he has promised.
• Heb 13:9, “Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace …”
• 2 Peter 1:10, “make your calling and election sure”. This clearly allows for the possibility of losing one’s election.
• 2 Peter 2:21, “It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them.”
• 2 Peter 3:17 contains a very stern and sobering warning to be on guard that we do not fall from our secure position. Verse 14 contains a similar warning.
• Jesus’ parable of the 10 virgins contains two classes of people called “wise” and “foolish”. All were invited to the wedding; All were virgins symbolizing purity, see Rev 14:5; All had lamps, ie, lights symbolizing Christ as the light of the world, John 1:4, 9, 8:12, 9:5, Matt 5:14-16; All, at least initially had oil - but this is the crux of the parable - five virgins had enough oil and five did not have enough because they complained that their lamps were going out. In the NT oil represents the gift of the Holy Spirit (Luke 4:18, Acts 10:38, 2 Cor 1:21, 22, 1 John 2:20). Thus, Jesus teaches that some who are called and have been given the Holy Spirit (see also Heb 6:4-6) can still be excluded from the Kingdom of God.
• Jesus’ parable of the vine (John 15:1-8) says two interesting things: (a) that branches (connected to the vine of Jesus) that do not bear fruit are cut off (v2); and (b) the bearing of fruit is to prove that we are Jesus’ disciples.
• Jesus’ parable of the sower, or perhaps the parable of the soils (Matt 13:1-23, Mark 4:1-20, Luke 8:4-15) contains several classes of people (soils) who start out well in the Christian life but lose their way. The conclusion is also significant: “by their constancy bear fruit”. (Luke 8:15)
• Jesus’ parable of the banquet (Luke 14:16-24) contains a very good example of people rejecting the call (or “election”) of God as well as God having to ask some people more than once and begging them to the wedding banquet. Jesus’ conclusion is, again, significant, “not one of those men who have been invited shall taste of my banquet.” In the parallel passage of Matt 22:1-14, Jesus concludes by saying, “For many are called, but few are chosen.”
• Jesus’ instruction to the church of Laodicea and its “lukewarm” members being “spued out” clearly shows that some will lose their salvation.

Answer 3

The question can easily be answered in the context of Revelation 20:1-14.

Revelation 20:4-6 is especially pertinent to this question of yours, because it shows the distinction between those who worship the beast and those who don’t.

Revelation 20:15 has to the exclusion of all who were predestined to be ultimately saved (cf. Romans 8:29-30), or in other words: Revelation 20:15 is only speaking of the “vessels of wrath” who are fitted to destruction.

The model of some perishing and some ultimately being saved is the same in both models of salvation (whether Arminian or Calvinist).

So yes, Revelation 13:8 and 17:8 do imply a definite number of people whom God already made up in His mind to save before the world began (Ephesians 1:1-14).

John 6:37-40 supports this idea from Jesus Himself, who said He will lose none out of all that the Father has given Him for eternal life. They will all be raised up on the last day.

Revelation 20:15 is only for those whom God passed over, those who were marked out long ago for condemnation (cf. Jude 4).

Answer 4

The Hebrew Revelation manuscript found in Cochin, India in 1803, which is now in the Cambridge University Library, and catalogued as MS Oo.1.16.2 reads as follows in Rev. 17:8:

The beast that you saw was and was not, and it will come once more from the deep and will go to Sheol. The people of the earth will be amazed at it when they see the beast that was and is not even though it is.

The phrase "whose names were not written in the book of life from the foundation of the world" is not present in this manuscript.

There seems to be significant linguistic evidence that this manuscript may actually be a copy of an original version. I downloaded it free from this website and have been comparing the differences between it and what we have in Greek.

I think it worth considering the evidences presented in the Foreword and notes, and draw your own conclusions.

https://www.hebrewgospels.com/revelation

Also, here's different translation from the same Hebrew manuscript that includes side-by-side comparisons with the King James Version.

https://bibleconcepts.com/wp-content/uploads/2024/05/The_Scroll_of_Mysteries-Revised-2024-05-01_FINAL-BOOK.pdf

Note: I'm still in process of comparing the Greek and the Hebrew versions, and I haven't made any final judgments yet. I'm finding it fascinating!

Answer 5

Theological Significance of Revelation 20:15 with Grammatical Considerations

Revelation 20:15 (YTL):

"And if anyone was not found written in the scroll (book) of life, he was cast into the lake of fire."

Revelation 20:15 is a pivotal verse in the final judgment scene, where the fate of individuals hinges on whether their names are found in the “book of life.” This analysis explores the theological significance and grammatical considerations of this verse, highlighting its implications for believers.

1. Theological Significance:

Revelation 20:15 is crucial in the final judgment scene. The absence of the phrase “from the foundation of the world,” which appears in earlier references to the book of life (Revelation 13:8; 17:8), is both intentional and significant. This omission is not an ellipsis or oversight by John but serves a specific purpose. Examining this verse alongside the grammatical aspects of the Greek text reveals deeper theological implications, underscores the finality of the judgment, and serves as a serious warning to all believers in Christ.

2. Grammatical Considerations:

a. Not an Ellipsis or Oversight: Revelation 20:15 is situated within the context of the final judgment, which differs contextually from earlier references where the phrase “from the foundation of the world” emphasizes God’s preordained plan amid the forces of evil (Revelation 13:8; 17:8). The omission of this phrase in 20:15 underscores the immediate focus of the judgment rather than a historical perspective. Moreover, this omission is unlikely to be an oversight, given that John wrote Revelation under divine inspiration (Revelation 1:10-11).

b. Syntactic Consideration of εὑρέθη (Heurēthē): The verb εὑρέθη (was found) is in the aorist indicative passive, highlighting a single, completed action at the moment of judgment. This syntactic form emphasizes the current state of being found (or not found) in the book of life, rather than any past action or historical status. The aorist aspect underscores that the critical factor is the name's status at the final judgment, not its initial inclusion from the foundation of the world. This focus on the present condition reflects a divine examination of names at the judgment. This syntactic insight paves the way for understanding the broader theological implications of this verse.

3. Theological Implication:

The absence of "from the foundation of the world" in Revelation 20:15 suggests that being written in the book of life is not an irreversible state. Names written from the foundation of the world could be removed due to apostasy or failure to endure in faith, which is consistent with biblical teachings, as seen in the following examples:

a. Erasure of Names: Scripture offers sobering warnings that names can be erased or blotted out from the book of life, suggesting that inclusion is conditional (Exodus 32:32-33; Psalm 69:28; Revelation 3:5; 22:19). These passages indicate that one's place in the book of life is not automatically secured if they fall away from faith or resist repentance. The history of Israel serves as a powerful testament to this truth. Though the entire nation was chosen as God's own people—a holy, royal priesthood—many, except for a faithful remnant, ultimately lost their privileged status through unfaithfulness. This underscores that divine election is not a guarantee without continued devotion and perseverance.

b. Apostasy: The Bible contains numerous warnings about falling away from the faith, particularly in the last days. For instance, Jesus' statement, "But the one who endures to the end will be saved" (Matthew 24:13), calls for perseverance amid trials and deceptions. This warning is echoed in the parallel passages of Mark 13 and Luke 21, emphasizing the necessity of steadfastness.

• Peter on Apostasy: In 2 Peter, the apostle issues strong warnings against false teachers and the danger of returning to a life of sin after knowing the truth. He underscores the peril of apostasy, stating that such individuals are in a worse state than before they knew the way of righteousness (2 Peter 2:1-3, 20-22; 3:17).

• Paul’s Exhortations: Paul also warns of a future apostasy, describing it as a falling away from the faith that will occur before the return of Christ (2 Thessalonians 2:3; 1 Timothy 4:1). These warnings highlight the ongoing necessity of perseverance and faithfulness.

• Hebrews’ Solemn Warning: The writer of Hebrews delivers a particularly grave warning about the impossibility of restoring those who have fallen away after once being enlightened. This passage (Hebrews 6:4-6) underscores the severe consequences of apostasy, emphasizing the need for vigilance in faith.

c. Jesus’ Teachings on Endurance and Faithfulness: Jesus frequently taught about the importance of enduring through trials and remaining faithful. In parables such as the five foolish virgins (Matthew 25:1-13), the unfaithful servant (Matthew 25:14-30), the vine and branches (John 15:1-6), and the foolish builder (Matthew 7:24-27), Jesus illustrates the consequences of unfaithfulness and the necessity of perseverance. Moreover, Jesus also gives solemn advice to take drastic measures, such as cutting off an arm or plucking out an eye, to avoid being unable to enter Heaven (Matthew 18; Mark 9). Jesus further emphasized the importance of perseverance by saying, "If you keep on obeying what I have said, you truly are my disciples" (John 8:31). He further underscores this by stating, "You are truly my disciples if you remain faithful to my teachings" (John 8:31-32).

Conclusion:

Revelation 20:15, by omitting the phrase "from the foundation of the world," highlights a conditional element in the inclusion of names in the book of life. This absence underscores that inclusion in the book is not irrevocable and aligns with biblical teachings on perseverance and the necessity of enduring faith. The verse resonates with Jesus' warnings about enduring to the end, Paul's exhortations to remain steadfast in faith, and John’s broader warnings in Revelation.

The history of Israel illustrates this principle well. Though chosen as God’s own people—a holy, royal priesthood—many Israelites, except for a faithful remnant, lost their privileged status through unfaithfulness. This example underscores that even the divinely elected (written in the book of life from the foundation of the world) requires continued faithfulness to God, reflecting the conditional nature of inclusion in the book of life.

Above all, Revelation 20:15 captures the delicate balance between divine sovereignty and human responsibility, a theme woven throughout the biblical narrative. Without this interplay, the entire story of redemption, rooted in the promise of the "Seed of the Woman" (Genesis 3:15), would not be possible. This passage serves as a solemn reminder for believers to remain vigilant in their faith, as salvation demands ongoing perseverance and faithfulness.

**Sola Scriptura! **