Who is cast into the Lake of Fire?

[b]The Beast[/b] (Rev 19:20) Strong's G2342 - thērion
1) an animal
2) a wild animal, wild beast, beast
3) metaph. a brutal, bestial man, savage, ferocious

[b]The False Prophet[/b] (Rev 19:20) Strong's G5578 - pseudoprophētēs
1) one who, acting the part of a divinely inspired prophet, utters falsehoods under the name of divine prophecies
2) a false prophet

[b]The Devil[/b] (Rev 20:10) Strong's G1228 - diabolos
1) prone to slander, slanderous, accusing falsely
--- a) a calumniator, false accuser, slanderer,
2) metaph. applied to a man who, by opposing the cause of God, may be said to act the part of the devil or to side with him

[b]Death[/b] (Rev 20:14) Strong's G2288 - thanatos
1) the death of the body
--- a) that separation (whether natural or violent) of the soul and the body by which the life on earth is ended
--- b) with the implied idea of future misery in hell
------ 1) the power of death
--- c) since the nether world, the abode of the dead, was conceived as being very dark, it is equivalent to the region of thickest darkness i.e. figuratively, a region enveloped in the darkness of ignorance and sin
2) metaph., the loss of that life which alone is worthy of the name,
--- a) the misery of the soul arising from sin, which begins on earth but lasts and increases after the death of the body in hell
3) the miserable state of the wicked dead in hell
4) in the widest sense, death comprising all the miseries arising from sin, as well physical death as the loss of a life consecrated to God and blessed in him on earth, to be followed by wretchedness in hell

[b]Hell[/b] (Rev 20:14) Strong's G86 - hadēs
1) name Hades or Pluto, the god of the lower regions
2) Orcus, the nether world, the realm of the dead
3) later use of this word: the grave, death, hell
In Biblical Greek it is associated with Orcus, the infernal regions, a dark and dismal place in the very depths of the earth, the common receptacle of disembodied spirits. Usually Hades is just the abode of the wicked, Luk 16:23, Rev 20:13, 14; a very uncomfortable place. (TDNT)

[b]Fearful People[/b](Rev 21:8) Strong's G1169 - deilos
from deos (dread)
1) timid, fearful

[b]Unbelieving People[/b] (Rev 21:8) Strong's G571 - apistos
1) unfaithful, faithless, (not to be trusted, perfidious)
2) incredible
--- a) of things
3) unbelieving, incredulous
--- a) without trust (in God)

[b]Abominable People[/b] (Rev 21:8) Strong's G948 - bdelyssomai
1) to render foul, to cause to be abhorred
2) abominable
3) to turn one's self away from on account of the stench
4) metaph. to abhor, detest

[b]Murderers[/b] (Rev 21:8) Strong's G5406 - phoneus
1) a murderer, a homicide

[b]Whoremongers[/b] (Rev 21:8) Strong’s G4205 - pornos
from pernemi (to sell, akin to the base of G4097)
1) a man who prostitutes his body to another's lust for hire
2) a male prostitute
3) a man who indulges in unlawful sexual intercourse, a fornicator

[b]Sorcerers[/b] (Rev 21:8) Strong’s G5332 - pharmakeus
from pharmakon (a drug, i.e. spell-giving potion)
1) one who prepares or uses magical remedies
2) sorcerer

[b]Idolaters[/b] (Rev 21:8) Strong's G1496 - eidōlolatrēs
1) a worshipper of false gods, a idolater
--- a) used of any one even Christian, participant in any way in the worship of the heathen, esp. one who attends their sacrificial feasts and eats of the remains of offered victims
2) a covetous man as a worshipper of Mammon

[b]Liars[/b] (Rev 21:8) Strong’s G5571 - pseudēs
1) lying, deceitful, false

[b]Whosoever was not found written in the book of life[/b] (Rev. 20:15)

And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. (Rev 22:19)

I ran across something curious as I was putting this together.

The term [b]"outer darkness"[/b] is only mentioned three times in the Bible (KJV)
- and all three times it is accompanied by [u][b][i]weeping[/i][/b] and gnashing of teeth[/u]
(with weeping and gnashing only occurring together two more times).

Matthew 8:10-12
When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into [b]outer darkness[/b]: there shall be [u][b][i]weeping[/i][/b] and gnashing of teeth[/u].

Matthew 22:12-13
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into [b]outer darkness[/b], there shall be [u][b][i]weeping[/i][/b] and gnashing of teeth[/u].

Matthew 25:30
And cast ye the unprofitable servant into [b]outer darkness[/b]: there shall be [u][b][i]weeping[/i][/b] and gnashing of teeth[/u].

Additionally the term [b]"furnace of fire"[/b] only occurs twice
- both times along with [u][b][i]wailing[/b][/i] and gnashing of teeth[/u]
(with wailing and gnashing only appearing together these two times).

Matthew 13:41-42
The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a [b]furnace of fire[/b]: there shall be [u][b][i]wailing[/b][/i] and gnashing of teeth[/u].

Matthew 13:49-50
So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the [b]furnace of fire[/b]: there shall be [u][b][i]wailing[/i][/b] and gnashing of teeth[/u].

Hi Heartsong,
You post stuff like this and I get myself into trouble. ;-)

And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
Rev 22:19

Firstly, to me, I have always believed that ones' part has to be "IN" the book of life in order for it to be taken "out."

[b]Whosoever was not found written in the book of life[/b] (Rev. 20:15)

Secondly, I see a distinction between those who are cast in the lake of fire and then finally Rev 20.15, that all these listed are NOT one and the same with those whose names are not written in the book of life. Am I making sense?

The point seems to be mute if the fearful are indeed those not found written in the book of life; so why bother mentioning them as a side bar? That's the distinction I'm talking about. Why mention both fearful being cast into the lake of fire [b]AND[/b] whosoever is not found in the book of life? The same for the unbelieving, the abominable, the murderers, the whoremongers, the sorcerers, the idolaters and the liars.

There are fearful people who call themselves Christians, there are whoremongers who call themselves Christians. There are murderers who call themselves Christians; who do not murder with their hands but there words. And in fact all the above would probably say and believe that they are Christians.

Hmmmm. Is this the kind of discussion you were looking for? If not, I'm sorry! I do thank you for posting these like you did, I appreciate it.

God bless,

Hmmmm. Is this the kind of discussion you were looking for?

Thank you for what you have written - I had not thought of it in that context.

. . . somewhere in the range of 1 in 100 of those in the church are truly blood-bought children of God.

And then there is the "[b]bottomless pit[/b]"

[b]bottomless[/b] Strong's G12 - abyssos
1) bottomless
2) unbounded
3) the abyss
--- a) the pit
--- b) the immeasurable depth
--- c) of Orcus, a very deep gulf or chasm in the lowest parts of the earth used as the common receptacle of the dead and especially as the abode of demons

[b]pit[/b] (Rev 9:1&2) Strong's G5421 - phrear
1) a well
2) the pit of the abyss (because the nether world is thought to increase in size the further it extends from the surface of the earth and so resemble a cistern, the orifice of which is narrow)

Revelation 9:1
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the [u]key[/u] of the bottomless pit.

Revelation 9:2
And he [u]opened[/u] the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

Revelation 9:11
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

Revelation 11:7
And when they shall have finished their testimony, the beast that [u]ascendeth[/u] out of the bottomless pit shall make war against them, and shall overcome them, and kill them.

Revelation 17:8
The beast that thou sawest was, and is not; and shall [u]ascend[/u] out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

Revelation 20:1
And I saw an angel come down from heaven, having the [u]key[/u] of the bottomless pit and a great chain in his hand.

Revelation 20:3
And cast him into the bottomless pit, and [u]shut[/u] him up, and set a [u]seal[/u] upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

It would appear that I am welcome - that is, if I keep my mouth shut. Kind of like being pushed and pulled at the same time. The worst part is the low view of my Lord, the things that they do in His name - of which I am expected to participate. When I am there it is like I am trapped and I have a deep sense of wanting to melt into the carpet.

. . . are you aware of it?

Hegelian dialectic, usually presented a threefold manner, was stated by Heinrich Moritz Chalybäus as comprising three dialectical stages of development: a thesis, giving rise to its reaction, an antithesis which contradicts or negates the thesis, and the tension between the two being resolved by means of a synthesis. This model is named after Hegel but he himself never used such a formulation and denounced such ways of thinking.[20] Rather it is due to Fichte. Hegel himself preferred the term Aufhebung, variously translated into English as "sublation" or "overcoming," to conceive of the working of the dialectic. Roughly, the term indicates preserving the useful portion of an idea, thing, society, etc., while moving beyond its limitations. Jacques Derrida's preferred French translation of the term was relever.[21]

In the Logic, for instance, Hegel describes a dialectic of existence: first, existence must be posited as pure Being (Sein); but pure Being, upon examination, is found to be indistinguishable from Nothing (Nichts). When it is realized that what is coming into being is, at the same time, also returning to nothing (in life, for example, one's living is also a dying), both Being and Nothing are united as Becoming.[22]

As in the Socratic dialectic, Hegel claimed to proceed by making implicit contradictions explicit: each stage of the process is the product of contradictions inherent or implicit in the preceding stage. For Hegel, the whole of history is one tremendous dialectic, major stages of which chart a progression from self-alienation as slavery to self-unification and realization as the rational, constitutional state of free and equal citizens. The Hegelian dialectic cannot be mechanically applied for any chosen thesis. Critics argue that the selection of any antithesis, other than the logical negation of the thesis, is subjective. Then, if the logical negation is used as the antithesis, there is no rigorous way to derive a synthesis. In practice, when an antithesis is selected to suit the user's subjective purpose, the resulting "contradictions" are rhetorical, not logical, and the resulting synthesis is not rigorously defensible against a multitude of other possible syntheses. The problem with the Fichtean "thesis — antithesis — synthesis" model is that it implies that contradictions or negations come from outside of things. Hegel's point is that they are inherent in and internal to things. This conception of dialectics derives ultimately from Heraclitus.

Georg Wilhelm Friedrich Hegel has outlined that the purpose of dialectics is "to study things in their own being and movement and thus to demonstrate the finitude of the partial categories of understanding"[23]

One important dialectical principle for Hegel is the transition from quantity to quality, which he terms the Measure: The measure is the qualitative quantum, the quantum is the existence of quantity.[24]

"The identity between quantity and quality, which is found in Measure, is at first only implicit, and not yet explicitly realised. In other words, these two categories, which unite in Measure, each claim an independent authority. On the one hand, the quantitative features of existence may be altered, without affecting its quality. On the other hand, this increase and diminution, immaterial though it be, has its limit, by exceeding which the quality suffers change. [...] But if the quantity present in measure exceeds a certain limit, the quality corresponding to it is also put in abeyance. This however is not a negation of quality altogether, but only of this definite quality, the place of which is at once occupied by another. This process of measure, which appears alternately as a mere change in quantity, and then as a sudden revulsion of quantity into quality, may be envisaged under the figure of a nodal (knotted) line".[25]

As an example, Hegel mentions the states of aggregation of water: "Thus the temperature of water is, in the first place, a point of no consequence in respect of its liquidity: still with the increase or diminution of the temperature of the liquid water, there comes a point where this state of cohesion suffers a qualitative change, and the water is converted into steam or ice".[26] As other examples Hegel mentions the reaching of a point where a single additional grain makes a heap of wheat; or where the bald-tail is produced, if we continue plucking out single hairs.

Another important principle for Hegel is the negation of the negation that he also terms Aufhebung (sublation): Something is only what it is in its relationship to another, but by the negation of the negation this something incorporates the other into itself. The dialectical movement involves two moments that negate each other, a somewhat and an another. As a result of the negation of the negation, "something becomes an other; this other is itself somewhat; therefore it likewise becomes an other, and so on ad infinitum".[27] Something in its passage into other only joins with itself, it is self-related.[28] In becoming there are two moments:[29] coming-to-be and ceasing-to-be: by sublation, i.e. negation of the negation, being passes over into nothing, it ceases to be, but something new shows up, is coming to be. What is sublated (aufgehoben) on the one hand ceases to be and is put to an end, but on the other hand it is preserved and maintained.[30] In dialectics, a totality transform itself, it is self-related.

http://en.wikipedia.org/wiki/Dialectic#Hegelian_dialectic

There are layers upon layers of information contained within this statement. It is something that will need to be pondered at length.

It is clear that words that are spoken have an impact beyond what is obvious - and that the release of these words bring about reactions that are beyond the visible. It is often disconcerting, but is starting to become less so.

While the things of which you speak are happening in the church, it is clear that they are also happening simultaneously on many levels.