Eternal Punishment

Eternal Punishment

Arthur Pink, 1940

We take up our pen to write on one of the most solemn truths taught in the Word of God. And before we began, we turned to the Lord and earnestly sought that wisdom and grace which we are conscious we sorely need; making request that we might be preserved from all error in what we shall write, and that nothing may find a place in these pages which shall be displeasing to that Holy One, "whose we are—and whom we serve." O that we may write in the spirit of One who said, "Who can comprehend the power of Your anger? Your wrath is as awesome as the fear You deserve!" (Psalm 90:11).

The subject before us is one that needs stressing in these days. The great majority of our pulpits are silent upon it, and the fact that it has so little place in modern preaching is one of the signs of the times, one of the many evidences that the Apostasy must be near at hand. It is true that there are not a few who are praying for a world-wide Revival—but it appears to the writer, that it would be more timely, and more scriptural, for prayer to be made to the Lord of the harvest—that He would raise up and thrust forth laborers who would fearlessly and faithfully preach those truths which are calculated to bring about a revival.

While it is true that all genuine revivals come from God—yet He is not capricious in the sending of them. We are sure that God never relinquishes His sovereign rights to own and to bless —where and as He pleases. But we also believe that here, as everywhere, there is a direct connection between cause and effect—and a revival is the effect of a previous cause. A revival, like a genuine conversion, is wrought by God by means of the Word—the Word applied by the Holy Spirit, of course. Therefore, there is something more needed (on our part) than prayer—the Word of God must have a place, a prominent place, the prominent place. Without the Word and prayer—there will be no Revival, whatever excitement and activities of the emotions there may be.

It is the deepening conviction of the writer, that what is most needed today, is a wide proclamation of those Scripture truths which are the least acceptable to the flesh.

What is needed today, is a scriptural setting forth of the character of GOD : His absolute sovereignty, His ineffable holiness, His inflexible justice, His unchanging veracity.

What is needed today, is a scriptural setting forth of the condition of the natural MAN : his total depravity, his spiritual insensibility, his inveterate hostility to God, the fact that he is "condemned already" and that the wrath of a sin-hating God is even now abiding upon him!

What is needed today, is a scriptural setting forth of the alarming DANGER which sinners are in —the indescribably awful doom which awaits them, the fact that if they follow only a little further their present course, they shall most certainly suffer the due penalty of their iniquities!

What is needed today, is a scriptural setting forth of the nature of that dreadful PUNISHMENT which awaits the lost : the dreadfulness of it, the hopelessness of it, the unendurableness of it, and the endlessness of it!

It is because of these convictions, that by pen as well as by voice, we are seeking to raise the alarm. It may be thought that what we have said in the above paragraph stands in need of qualification. We can imagine some of our readers saying, Such truths as these may be needed by the lost —but surely you do not wish to be understood as saying that these subjects ought to be pressed upon the Lord's people! But that is exactly what we do mean and do say. Re-read the Epistles, dear friends, and note what place each of these subjects has in them! It is just because these truths have been withheld so much from public ministry to the saints, that we now find so many backboneless, sentimental, lop-sided Christians in our assemblies. A clearer vision of the awe-inspiring attributes of God—would banish much of our levity and irreverence. A better understanding of our depravity by nature—would humble us, and make us see our deep need of using the appointed means of grace. A facing of the alarming danger of the lost sinner—would cause us to "consider our ways" and make us more diligent to make our "calling and election sure." A realization of the unspeakable misery which awaits the lost (and which each of us fully merited) would immeasurably deepen our gratitude, and bring us to thank God more fervently—that we have been snatched as brands from the burning and delivered from the wrath to come! It would also make us far more earnest in our prayers as we supplicate God on behalf of the unsaved.

Moreover, scriptural and searching addresses along these lines would, in some cases at least, lay hold of those who have a form of godliness but who deny the power thereof. They would have some effect on that vast company of professors who are "at ease in Zion." They would, if God were depended upon, arouse the indifferent, and cause some who are now careless and unconcerned to cry, "What must I do to be saved?" Remember that the ground must be plowed— before it is ready to be sowed: and the truths mentioned above are needed to prepare the way for the Gospel.

Concerning the eternal punishment of the wicked there are few, it seems, who realize the vital importance of a ringing testimony to this truth—and fewer still who apprehend the deep seriousness of what is involved in a denial of it. The importance of a clear witness to this doctrine may be seen by noting what a prominent place it holds in the Scriptures; and contrariwise, the seriousness of denying it is evidenced by the fact that such denial is a rejection of God's truth.

The need of giving this solemn subject a prominent place in our witness is apparent, for it is our bounden duty to warn sinners of their fearful peril—and bid them flee from the wrath to come! To remain silent is criminal; to substitute anything for it—is to set before the wicked a false hope. The great importance of expounding this doctrine, freely and frequently, also appears in that, excepting the Cross of Christ, nothing else so manifests the heinousness of sin, whereas every modification of eternal punishment, only serves to minimize the evil of sin.

INTRODUCTION

We take up our pen to write on one of the most solemn truths taught in the Word of God. And before we began, we turned to the Lord and earnestly sought that wisdom and grace which we are conscious we sorely need; making request that we might be preserved from all error in what we shall write, and that nothing may find a place in these pages which shall be displeasing to that Holy One, "whose we are — and whom we serve." O that we may write in the spirit of One who said, "Who can comprehend the power of Your anger? Your wrath is as awesome as the fear You deserve!" (Psalm 90:11).

The subject before us is one that needs stressing in these days. The great majority of our pulpits are silent upon it, and the fact that it has so little place in modern preaching is one of the signs of the times, one of the many evidences that the Apostasy must be near at hand. It is true that there are not a few who are praying for a world-wide Revival — but it appears to the writer, that it would be more timely, and more scriptural, for prayer to be made to the Lord of the harvest — that He would raise up and thrust forth laborers who would fearlessly and faithfully preach those truths which are calculated to bring about a revival.

While it is true that all genuine revivals come from God — yet He is not capricious in the sending of them. We are sure that God never relinquishes His sovereign rights to own and to bless — where and as He pleases. But we also believe that here, as everywhere, there is a direct connection between cause and effect — and a revival is the effect of a previous cause. A revival, like a genuine conversion, is wrought by God by means of the Word — the Word applied by the Holy Spirit, of course. Therefore, there is something more needed (on our part) than prayer — the Word of God must have a place, a prominent place, the prominent place. Without the Word and prayer — there will be no Revival, whatever excitement and activities of the emotions there may be.

It is the deepening conviction of the writer, that what is most needed today, is a wide proclamation of those truths which are the least acceptable to the flesh.

What is needed today, is a scriptural setting forth of the character of GOD: His absolute sovereignty, His ineffable holiness, His inflexible justice, His unchanging veracity.

What is needed today, is a scriptural setting forth of the condition of the natural MAN: his total depravity, his spiritual insensibility, his inveterate hostility to God, the fact that he is "condemned already" and that the wrath of a sin-hating God is even now abiding upon him!

What is needed today, is a scriptural setting forth of the alarming danger which sinners are in — the indescribably awful doom which awaits them, the fact that if they follow only a little further their present course, they shall most certainly suffer the due penalty of their iniquities!

What is needed today, is a scriptural setting forth of the nature of that dreadful punishment which awaits the LOST: the awfulness of it, the hopelessness of it, the unendurableness of it, the endlessness of it!

It is because of these convictions, that by pen as well as by voice, we are seeking to raise the alarm. It may be thought that what we have said in the above paragraph stands in need of qualification. We can imagine some of our readers saying, Such truths as these may be needed by the lost — but surely you do not wish to be understood as saying that these subjects ought to be pressed upon the Lord's people! But that is exactly what we do mean and do say. Re-read the Epistles, dear friends, and note what place each of these subjects has in them! It is just because these truths have been withheld so much from public ministry to the saints, that we now find so many backboneless, sentimental, lop-sided Christians in our assemblies. A clearer vision of the awe-inspiring attributes of God — would banish much of our levity and irreverence. A better understanding of our depravity by nature — would humble us, and make us see our deep need of using the appointed means of grace. A facing of the alarming danger of the lost sinner — would cause us to "consider our ways" and make us more diligent to make our "calling and election sure." A realization of the unspeakable misery which awaits the lost (and which each of us fully merited) would immeasurably deepen our gratitude, and bring us to thank God more fervently — that we have been snatched as brands from the burning and delivered from the wrath to come! It would also make us far more earnest in our prayers as we supplicate God on behalf of the unsaved.

Moreover, scriptural and searching addresses along these lines would, in some cases at least, lay hold of those who have a form of godliness but who deny the power thereof. They would have some effect on that vast company of professors who are "at ease in Zion." They would, if God were depended upon, arouse the indifferent, and cause some who are now careless and unconcerned to cry, "What must I do to be saved?" Remember that the ground must be plowed — before it is ready to be sowed: and the truths mentioned above are needed to prepare the way for the Gospel.

Concerning the eternal punishment of the wicked there are few, it seems, who realize the vital importance of a ringing testimony to this truth — and fewer still who apprehend the deep seriousness of what is involved in a denial of it. The importance of a clear witness to this doctrine may be seen by noting what a prominent place it holds in the Scriptures; and contrariwise, the seriousness of denying it is evidenced by the fact that such denial is a rejection of God's truth.

The need of giving this solemn subject a prominent place in our witness is apparent, for it is our bounden duty to warn sinners of their fearful peril — and bid them flee from the wrath to come! To remain silent is criminal; to substitute anything for it — is to set before the wicked a false hope. The great importance of expounding this doctrine, freely and frequently, also appears in that, excepting the Cross of Christ, nothing else so manifests the heinousness of sin, whereas every modification of eternal punishment, only serves to minimize the evil of sin.

We propose to deal with our present theme under the following divisions:

First, we shall examine briefly some of the leading objections brought against the truth of eternal punishment.

Second, we shall classify various passages which treat of the destiny of the lost, showing that death seals the sinner's doom, that his condition is then beyond hope, that the punishment awaiting him is interminable.

Third, we shall examine those scriptures which throw light upon the nature of the punishment which awaits the lost.

Finally, we shall seek to make a practical application of the whole subject.

In taking up the objections made against the truth of eternal punishment it would be a hopeless task were we to attempt to notice every argument which the fertile mind of unbelief (under the control of Satan, as it is) has devised. We shall, however, consider those of greatest weight, and those which have received the widest acceptance among unbelievers. These we shall classify as follows:

First, deductions drawn from the Divine perfections .

Second, passages appealed to by Universalists .

Third, passages appealed to by Annihilationists .

Fourth, assertions that punishment is not penal and retributive — but disciplinary and remedial .

(1) God is LOVE. From this scriptural premise, the conclusion is drawn that God will never cast any of His creatures into endless woe. But we must remember that the Bible also tells us that "God is light," and between light and darkness there can be no fellowship. Divine love is not a sentimental passion which overrides moral distinctions. God's love is a holy love, and because it is such He hates all evil; yes, it is written, "You hate all workers of iniquity" (Psalm 5:5).

As startling as it may sound, it is nevertheless a fact, that the Scriptures speak much more frequently of God's anger and wrath — than they do of His love and compassion. Let anyone consult Young's or Strong's Concordance — and they may verify this for themselves. To argue, then, that because God is love, He will not inflict eternal torment on the wicked — is to ignore the fact that God is light, and is to denigrate His holiness.

(2) God is MERCIFUL. Man may be a sinner, and holiness may require that he should be punished — but it is argued that Divine mercy will intervene. And if the punishment is not entirely revoked — then it is imagined that the sentence will be modified and the term of punishment be shortened. We are told that the eternal torment of the lost cannot be harmonized with a God of mercy. But if by the mercy of God is meant that He is too tender-hearted to apportion such miseries to His creatures — then we might as logically reason that seeing God's mercy, like all His attributes, is infinite, therefore, none of His creatures will be permitted to suffer at all. Yet this is manifestly erroneous. Scripture facts deny it.

His creatures do suffer, often excruciatingly, even in this life. Look out on the world today and mark the untold misery which abounds on every hand — and then remember that, however mysterious all this may be to us, nevertheless, it is all permitted by a merciful God.

In the same way, read in the Old Testament the accounts of the universal deluge, the destruction of Sodom and Gomorrah by fire and brimstone from Heaven, the plagues upon Egypt, the judgments which were visited upon Israel — and then bear in mind that these were not prevented by the mercy of God! To reason, then, that because God is merciful, He will not cast into the Lake of Fire every one whose name is not found written in the book of life — is to fly in the face of all God's judgments in the past!

(3) God is JUST. It is often said that it would be unjust for God to sentence any of His erring creatures to eternal perdition. But who are we to pass judgment upon the justice of the decisions of the All-Wise God? Who are we to say what is consistent or inconsistent with God's righteousness? Who are we to determine what shall best vindicate the Divine benevolence or equity?

Sin has so enfeebled our power of righteous judgment, so darkened our understanding, so dulled our conscience, so perverted our wills, so corrupted our hearts — that we are quite incompetent to decide. We are ourselves so infected and affected by sin — that we are altogether incapable of estimating its due merits.

Imagine a company of criminals passing judgment on the equity and goodness of the law which had condemned them! The truth of the matter is — and how often is it lost sight of! — that God is not to be measured by human standards.

But have we realized that to deny the justice of eternal punishment is also to repudiate the grace of God? If endless misery is unjust — then exemption from it must be the sinner's right; and if so, his salvation could never be attributed to grace, which is unmerited favor! Moreover, to deny the justice of eternal punishment is to fly in the face of Christian consciousness, which universally witnesses to the fact that punishment, and only punishment — is all that each of us deserves. Moreover, if the sinner has despised and rejected eternal happiness — then is there any reason why he should complain against the justice of eternal misery? Finally, if there is an infinite evil in sin — as there is — then infinite punishment is its due reward.

(4) God is HOLY. Because God is infinitely holy, He regards sin with infinite abhorrence. From this scriptural premise it has been erroneously concluded that, therefore, God will ultimately triumph over evil by banishing every last trace of it from the universe. Otherwise, it is said, His moral character is gone.

But against this sophistry we reply: God's holiness did not prevent sin entering His universe, and He has permitted it to remain all these thousands of years — therefore a holy God can and does coexist with a world of sin!

To this it may be answered: There are good and sufficient reasons why sin should be allowed now.

Quite so, is our rejoinder — and who knows what these reasons are? Conjecture we may — but who knows for certain? God has not told us in His Word. Who, then, is in the position to say that there may not be eternal reasons — necessities — for the continued existence of sin? That God will triumph over evil, is most certainly true. His triumph will be manifested by incarcerating every one of His foes in a place where they can do no more damage — and where in their torments, His holy hatred of sin will shine forever and ever. The Lake of Fire so far from witnessing to Satan's victory — will be the crowning proof of his utter defeat!

Universalists may be divided, broadly, into two classes:

1. Those who teach the ultimate salvation of every member of Adam's race.

2. Those who affirm the ultimate salvation of all creatures — including the Devil, the fallen angels, and the demons.

The class of passages to which both appeal are verses where the words "all," "all men," "all things," "the world" are to be found. The simplest way to refute their contentions on these passages, is to show that such terms are restricted — usually modified by what is said in the immediate context.

The issue raised by Universalists narrows itself down to the question of whether "all men" and "all things" are employed, in passages which speak of salvation — in a limited, or unlimited sense. Let us, then, point to a number of passages where these general terms occur — but where it is impossible to give them an absolute force or meaning:

"Then ALL the land of Judea, and those from Jerusalem, went out to him and were ALL baptized by him in the Jordan River, confessing their sins." (Mark 1:5).

"And as the people were in expectation, and ALL men mused in their hearts of John, whether he were the Christ or not" (Luke 3:15).

"And they came unto John, and said unto him, Rabbi, He who was with you beyond Jordan, to whom you barest witness, behold the same baptizes, and ALL come to Him" (John 3:26).

"And early in the morning He came again into the temple, and ALL the people came unto Him; and He sat down, and taught them" (John 8:2).

"For you shall be His witness unto ALL men of what you have seen and heard" (Acts 22:15).

"You are our epistle written in our hearts, known and read by ALL men" (2 Corinthians 3:2).

In none of the above passages has "all," "all men," "all the people" an unlimited scope. In each of those passages these general terms have only a relative meaning .

In Scripture "all" is used in two ways: 1. meaning "all without exception" (occurring infrequently) 2. meaning "all without distinction" (its general significance). That is, all classes and kinds — old and young, men and women, rich and poor, educated and illiterate; and in many instances Jews and Gentiles — men of all nations. Very frequently the "all" has reference to all believers, all in Christ.

What we have just said concerning the relative use and restricted meaning of the terms "all" and "all men" applies with equal force to "all things." In Scripture this is another expression which often has a very limited meaning. We give a few examples of this:

"For one believes that he may eat ALL things: another, who is weak, eats herbs" (Romans 14:2).

"For meat destroy not the work of God. ALL things indeed are pure" (Romans 14:20).

"I am made all things to ALL men — that I might by all means save some" (1 Corinthians 9:22).

" ALL things are lawful for me, but all things are not expedient" (1 Corinthians 10:23).

"Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you ALL things" (Ephesians 6:21).

"I can do ALL things through Christ who strengthens me" (Philippians 4:13).

In each of these passages "all things" has a restricted force.

Another class of passages appealed to by Universalists, are verses where "the world" is mentioned. But a careful examination of every passage where this term occurs in the New Testament, will show that we are not obliged to understand it as referring to the entire human race — because in a number of instances it means far less. Take the following examples.

"For the bread of God is He which comes down from Heaven and gives life unto the world " (John 6:33).

Mark that here it is not a matter of offering "life" to the world, but of giving "life." Does Christ "give life" — spiritual and eternal life, for that is what is in view — to every member of the human family?

"If you do these things, show Yourself to the world " (John 7:4).

Here it is plain that "the world" is an indefinite expression — show Yourself in public, to men in general, is its obvious meaning here.

"So the Pharisees said to one another, "See, this is getting us nowhere. Look how the whole world has gone after him!" (John 12:19).

Did the Pharisees mean that the entire human race had "gone after" Christ? Surely not.

"First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world " (Romans 1:8).

Must this mean that the faith of the Roman saints was known and spoken of by all the race of mankind? Did all men everywhere "speak" of it? Did one man out of every ten thousand in the Roman Empire even know anything about it?

" All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God's grace in all its truth." (Colossians 1:5, 6).

Does "all over the world" here mean, absolutely and unqualifiedly, all mankind? Had all men everywhere heard the Gospel? Surely the meaning of this verse is, that the Gospel, instead of being confined to the land of Judea and the lost sheep of the house of Israel — had gone forth abroad without restraint, into many places.

"The whole world was astonished and followed the beast." (Revelation 13:3).

That the reference here cannot be to all men without exception — we know from other scriptures.

It will be seen, then, from the passages cited above, that there is nothing in the words themselves which compel us to give an unlimited meaning to "all men," "all things," "the world." Therefore when we insist that "the world" which is saved, and the "all men" who are redeemed — are the world of believers and the all men who receive Christ as their personal Savior — instead of interpreting the Scriptures to suit ourselves, we are explaining them in strict harmony with other passages. On the other hand, to give to these terms unlimited scope and to make them mean all without exception — is to interpret them in a way which manifestly clashes with the many passages which plainly teach there are those who will be finally lost!

One other remark may be made upon Universalism before turning to our next subdivision — and that is, the very fact that Universalism is so popular with the wicked, is proof irresistible, that it is not the system taught in the Bible. 1 Corinthians 2:14 tells us, "the natural man receives not the things of the Spirit of God — for they are foolishness unto him. Neither can he know them, because they are spiritually discerned."

That the natural man does receive the teaching that every one will ultimately be saved — is a sure sign it does not belong to "the things of the Spirit of God." The wicked hate the light, but love the darkness. Hence, while they deem as "foolishness" the truth of God and reject it — they esteem as reasonable the Devil's lies, and greedily devour them.

Truth is one. It is consistent, and eternally unchanged. Error is hydra-headed, inconsistent and contradictory, ever wavering in its forms. So determined are men to persuade themselves that the eternal punishment of the wicked is a myth-the enmity of the carnal mind has devised a variety of ways of ridding themselves of this truth which is so hateful to them.

"This only have I found: God made mankind upright — but men have gone in search of many schemes." (Ecclesiastes 7:29).

One of these schemes is the theory that at death the wicked pass into oblivion, and that after their resurrection and judgment at the Great White Throne — they are annihilated in the Lake of Fire. As incredible as this view appears, nevertheless it has had and still has many advocates and adherents! And what is even more unthinkable — the Word of God is appealed to in support of it! It is because of this, that we make a brief notice of it here.

The first class of passages to which they appeal are verses where "death" is mentioned. Death is regarded in the most absolute sense. Death they take to mean the passing from existence into non-existence — an utter extinction of being. Death is applied to the soul — as well as the body.

How, then, is this error to be met? We answer: By an appeal to God's Word. The meaning of a word is to be defined not from its derivation, not from its employment by heathen writers, not from the definition supplied by a standard English dictionary, nor from the lexicons — but from its usage in the Holy Scriptures. What, then, does death mean as used by the Holy Spirit?

Let us turn first to 1 Corinthians 15:36: "What you sow does not come to life, unless it dies." Here is the Holy Spirit's illustration and type of the death and resurrection of a believer. Now, does the living germ in the seed sown become extinct before it brings forth fruit? Surely not. There is a decaying, of course, of its outer shell — and therein lies the analogy with the death of man — but the living germ within dies not, otherwise there could be no harvest. Death, then, according to this illustration of the Holy Spirit, is not annihilation. The same illustration was used by our Lord.

Said He, "Except a grain of wheat falls into the ground and dies — it abides alone. But if it dies — it brings forth much fruit" (John 12:24). The stalk and ear of corn in harvest time are but the life-germ fully developed.

So it is with man. The body dies — the soul lives on. Note how this comes out, unmistakably, in the Savior's words as recorded in Matthew 10:28: "And do not fear those who 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."

The "soul" man is unable to kill! But God is able — and mark carefully the distinction — "to destroy (not kill) both soul and body in Hell."

As the word "destroy" is another word misused and erroneously defined by the Annihilationists — a few words must be said upon it.

As used in Scripture the words "destroy," "destruction," "perish" etc. never signify cessation of existence. In Matthew 10:7 one of the principal Greek words for "destroyed" is rendered "the lost sheep of the house of Israel." Those Israelites had not ceased to be, but were away from God! In Mark 2:22 the same word is translated "marred" in connection with "bottles" of skins which the new wine burst.

So, too, the word "perish" never signifies annihilation in Scripture. In 2 Peter 3:6 we read, "The world" that then was, being overflowed with water, perished." The "world" that perished — whether the reference is to the pre-Adamic earth, or the world destroyed by the Flood — was not reduced to nothing.

When, then, Scripture speaks of the wicked as perishing and as being destroyed — it is in order to expose the error of those who assert that they have a gospel for those who die unsaved. That the wicked have "perished" excludes all hope of their subsequent salvation. 1 Timothy 5:6 tells us there is a living-death even now — "She who lives in pleasure is dead while she lives" — so will there be in eternity.

The absurdity and unscripturalness of Annihilationism are easily exposed. If at death the sinner passes out of existence — then why resurrect him in order to annihilate him again? Scripture speaks of the "punishment" and "torment" of the wicked — but anyone can see that annihilation is not these! If annihilation were all that awaits the wicked — then they would never know that they had received their just deserts and the "due reward" of their iniquities! Scripture speaks of degrees of punishment for the lost — but annihilation would make this impossible. Annihilation would level all distinctions and ignore all degrees of guilt.

In Isaiah 33:14 we are told, "Who among us can dwell with that devouring fire? Who among us can dwell with those everlasting burnings?" So far from sinners being annihilated — they shall dwell with the devouring fire! Scripture speaks again and again of the "weeping and wailing and gnashing of teeth" of those who are cast into Hell, and this, at once, gives the lie to those who affirm extinction of being.

There are those who allow that the wicked will be cast into Hell — and yet they insist that the punishment is corrective rather than retributive and punitive . A sort of Protestant Purgatory is invented, the fires of which are to be purifying — rather than penal. Such a conception is grossly dishonoring to God. Some who hold this view make a great pretense of honoring Christ — yet in reality they greatly dishonor Him.

If men who died rejecting the Savior are yet to be saved, if the fires of Hell are to do for men what the blood of the Cross failed to effect — then why was the Divine Sacrifice needed at all — all people might have been saved by the disciplinary sufferings of Hell — and so God could have spared His Son.

Again, if God compassionates His enemies and cherishes nothing but gracious designs of infinite pity toward those who have despised and rejected His Son — we may well ask: Then why does He take such dreadful measures with them? If loving discipline is all that they need — cannot Divine wisdom devise some gentler measure than consigning them to the "torment" of the Lake of Fire for "the ages of the ages?" This is an insuperable difficulty in the way of the theory we are now refuting.

But once we see that the Lake of Fire is the place of punishment, not of remedial discipline — and that it is Divine wrath, and not love that casts the reprobate into it — then the difficulty entirely disappears.

Utterly inconsistent though it is — there are those who argue that the fires of Hell owe their disciplinary efficacy to the blood of Christ. These enemies of the truth have been well answered by Sir Robert Anderson: "Such punishment, therefore, must be the penalty due to their sins — or else it would be unrighteous to impose it. If, then, the lost are ultimately to be saved — then it must be either because they shall have satisfied the penalty; or else through redemption — that is, because Christ has borne that penalty for them. But if sinners can be saved by satisfying Divine justice in enduring the penalty due to sin — then Christ need not have died. If, on the other hand, the redeemed may yet be doomed, though ordained to eternal life in Christ, themselves to endure the penalty for sin — then the foundations of our faith are destroyed. It is not, I repeat, the providential or disciplinary, but the penal consequences of sin, which follow the judgment. We can therefore understand how the sinner may escape his doom through his debt being paid vicariously — or we can (in theory, at all events) admit that he may be discharged on payment personally of "the uttermost farthing." But that the sinner should be made to pay a portion of his debt, and then released because someone else had paid the whole — this is absolutely inconsistent with both righteousness and grace" ("Human Destiny").

Again, if it is true that the damned in the Lake of Fire are still the objects of Divine benevolence; that as the creatures of His hand, the Lord still looks upon them with the most kind regard, and the unquenchable fire is nothing more than a rod in the hand of a wise and loving Father — we ask, How can this be harmonized with the manner in which Scripture uniformly speaks of unbelievers?

God has not left us in ignorance of how He regards those who have openly and persistently defied Him. Again and again the Bible makes known to us the solemn fact that God looks upon the wicked as cumberers of the earth, as repugnant to Him. They are represented as "dross" — not gold (Psalm 119:119); as worthless "chaff (Matthew 3:12); as "vipers" (Matthew 12:34); as "vessels unto dishonor" and "vessels of wrath" (Romans 9:21, 22); as those who are to be made the Lord's footstool (1 Corinthians 15:2 7) as "trees whose fruit withers, without fruit, twice dead, plucked up by the roots" (Jude 12) and therefore fit for nothing but the fire; as those who will be "spewed out of the Lord's mouth" (Revelation 3:16) — that is, as objects of revulsion.

Some of these passages describe Jewish reprobates — and others describe Gentile sinners; some refer to those who lived in a bygone dispensation — and others belong to the present; some speak of men this side of the grave — and some of those on the other side. One purpose in calling attention to them is to show how God regards his enemies. The estimate expressed in the above passages (and they might easily be multiplied) — cannot be harmonized with the view that God still looks upon them in love and entertains only the most tender regards for them.

Another class of passages may be referred to in this connection.

"I lift my hand to Heaven and declare: As surely as I live forever, when I sharpen my flashing sword and my hand grasps it in judgment — I will take vengeance on my adversaries and repay those who hate me. I will make my arrows drunk with blood, while my sword devours flesh: the blood of the slain and the captives, the heads of the enemy leaders." (Deuteronomy 32:40-42).

Can this be made to square with the theory that God has nothing but compassion toward those who have despised and defied Him?

"But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke — I in turn will laugh at your disaster; I will mock when calamity overtakes you — when calamity overtakes you like a storm, when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you. Then they will call to me but I will not answer; they will look for me but will not find me!" (Proverbs 1:24-28).

Is this the language of One who still has designs of mercy toward His enemies?

"I have trodden the winepress alone; and of the people there was none with Me; for I will tread them in Mine anger, and trample them in My fury; and their blood shall be sprinkled upon My garments, and I will stain all My clothing" (Isaiah 63:3).

Weigh this carefully, and then ask if such treatment is meted out toward those unto whom the Lord cherishes nothing but compassion.

Should it be said: Each of these passages is from the Old Testament, it would be sufficient to say: True, but it is the same God as the New Testament reveals that is there speaking. But consider one verse from the New Testament also. The Christ of God is yet going to say to men,

"Depart from Me, you who are cursed — into everlasting fire!" (Matthew 25:41).

Is it thinkable that the Son of God would pronounce this awful malediction upon those who are merely appointed to a season of disciplinary chastisement, after which they will be forever with him in perfect bliss!

Thus we have sought to show that the various objections brought against eternal punishment will not stand the test of Holy Writ; that, though often presented in a plausible form, and with the avowed intention of vindicating the Divine character — yet, in reality, they are nothing more than the reasonings of that carnal mind which is enmity against God.

Having disposed of the principal objections brought against the truth of Eternal Punishment, we now turn to consider:

There is deep need for us to approach this solemn subject impartially and dispassionately. Let writer and reader cry earnestly to God — that all prejudices and preconceptions may be removed from our minds. It ill becomes us to sit at the feet of Infinite Wisdom determined to hold fast to our foregone conclusions. Nothing can be more insulting to God, than to presume to examine His Word, professing a desire to learn His mind — when we have already settled to our own satisfaction what it will say. Someone has said that we ought to bring our minds to the Scriptures as blank paper is brought to the printing press, that it may receive only the impress of the type. May such grace be given to us all that we may ever present our minds to the Holy Spirit's teaching — that only the impress may be left which God has designed. May our only desire be to hear, "What says the Lord?" "What does the Scripture say?" Galatians 4:30

It is written, "It is appointed unto men once to die — but after this comes the judgment!" (Hebrews 9:27).

This is one of the many verses which refute the errors of the Annihilationists, who make the judgment of the sinner to be, itself, death. But here death and judgment are clearly distinguished. The one follows the other.

The fact of a future judgment for sinners is established by numerous passages. In Ecclesiastes 11:9 we read, "Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Follow the ways of your heart and whatever your eyes see — but know that for all these things God will bring you to judgment!"

Again, in Ecclesiastes 12:14, we are told, "For God shall bring every work into judgment, with every secret thing — whether it be good or whether it be evil."

The New Testament witnesses to the same truth: "He has appointed a day in the which He will judge the world in righteousness, by that man whom He has ordained" (Acts 17:31).

The judgment itself is described in Revelation 20:11-15.

Of the certainty of this coming judgment we are left in no doubt — "The Lord knows how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished!" (2 Peter 2:9).

It will be impossible for the sinner to evade it. Escape there will be none! "How can you escape the damnation of Hell?" (Matthew 23:33).

Resistance, individually or collectively, will be futile — "Though hand join in hand, the wicked shall not be unpunished" (Proverbs 11:21).

No confederacy of His foes shall hinder God from taking vengeance upon them.

Scripture teaches plainly that man's opportunity for salvation is limited to the period of his earthly life. If he dies unsaved — his fate is sealed inexorably. There are two passages in the New Testament most generally relied upon by those who affirm that there is a hope beyond death for the lost. These are both found in the 1st Epistle of Peter. A brief notice then shall be taken of them.

"For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, through whom also he went and preached to the spirits in prison who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built." (1 Peter 3:18-20).

But these verses make no reference whatever to any preaching heard by those who had already passed out of this life. They simply tell us that the Spirit of God preached through Noah, while the ark was being built, to those who were disobedient; and because they refused to respond to that preaching they are now "spirits in prison." It was not Christ Himself who "preached," but the Holy Spirit, as is plain from the opening words of v. 19 — "through whom also:" the "through whom" points back to "the Spirit" at the end of v. 18. That the Holy Spirit did address Himself to the antediluvians, we know from Genesis 6:3 — "My Spirit shall not always strive with man." The Spirit strove through Noah's preaching. That Noah was a "preacher" we learn from 2 Peter 2:5.

The second passage is found in 1 Peter 4:6, "For this is the reason the gospel was preached even to those who are now dead." But this need not detain us. The Gospel was preached, not is now being preached, or, will again be preached to them! That such passages as these are appealed to, only serves to show how untenable and impossible is the contention they are supposed to support.

That death seals the doom of the lost, we may prove negatively by the fact — and this is conclusive of itself — that we have not a single instance described in either the Old Testament or the New of a sinner being saved after death. Nor is there a single passage which holds out any promise of this in the future. But there are passages which contain positive teaching to the contrary. Several of these are now submitted.

We turn first to Proverbs 29:1, "He, that being often reproved hardens his neck, shall suddenly be destroyed, and that without remedy."

This is so explicit and unequivocal it needs no words of ours either to expound or enforce it. Once the rebellious sinner is "cut off" he is "without remedy." Nothing could be clearer: at death his doom is sealed.

Again, in Matthew 9:6 we read, "But that you may know that the Son of Man has power on earth to forgive sins, (then says He to the sick of the palsy) Arise, take up your bed, and go unto your house."

Why did not the Lord simply say, "The Son of Man has power to forgive sins," and then stop? That would have been sufficient reply to His critics. The only reason that we can suggest why the Savior should have added the qualifying words — "The Son of Man has power on earth to forgive sins — was because He would give us to understand that after a sinner leaves the "earth" the Son of Man (Christ in His mediatorial character) has not the "power" (or "authority" as exousia really means) to forgive sins!

A similar instance to the above is found in John 12:25: "He who loves his life shall lose it; and he who hates his life in this world shall keep it unto life eternal." Notice that the antithesis would be complete without the restricting words "in this world" — "He who loves his life shall lose it; and he who hates his life shall keep it unto life eternal."

Again, we say, that the only reason we can see why Christ added the qualifying clause, "He who hates his life in this world shall keep it unto life eternal" was in order to show that destiny is fixed once we leave this world.

In 2 Corinthians 5:10, which speaks of believers, we have another example of this careful employment of qualifying language: "We must all appear before the judgment seat of Christ; that every one may receive the things done in his body."

The saints are to be dealt with not merely according to what they have done, but that they may receive "the things done in the body." What they have done after they left the body and prior to the resurrection is not taken into account.

In John 8:21 it is recorded how that Christ said to His enemies, "I go My way, and you shall seek Me, and shall die in your sins; where I go, you cannot come."

Observe carefully the order of the last two clauses. Once they died in their sins, it was impossible for them to go to Heaven. The solemn force of this verse comes out even more clearly if we contrast with it John 13:36: "Simon Peter asked him, "Lord, where are you going?" Jesus replied, "Where I am going, you cannot follow now , but you will follow later ."

Mark the absence of the qualifying "now" in John 8:21. To Peter it was said, as to a representative saint, "You shall follow Me (to Heaven) later." But to the wicked, Christ declared, "Where I am going — you cannot come!"

We naturally turn for light on this to the teaching of the Lord, for more was said through Him than through any other concerning the future of the wicked. Nor shall we turn in vain to the record of His words. In Luke 16 we find Him drawing aside the veil which hides from us what lies beyond death.

He tells us of a rich man who died "and was buried" (v. 22) — but he had not ceased to exist. So far from it, the Lord went on to say, "And in Hell he lift up his eyes, being in torments." That Christ was here describing the actual experience of this rich man after death there is no good reason to doubt; to say otherwise, is to be guilty of blasphemously charging the Son of God with using language which He knew would mislead countless numbers of those who later would read the record of His words. No one who comes to this passage with an unprejudiced mind, would ever suppose that it gave anything else than a plain and simple picture of what befalls the wicked after death. It is only those who have previously arrived at the foregone conclusion that there is no torment for the unbeliever after death — who approach this passage determined to explain away its obvious meaning, who rule out of it what is there and read into it what is not there.

"In Hades he lift up his eyes, being in torments." The Greek word here translated Hell is "Hades," which is a generic term for the unseen world, into which the souls of all pass at death. No doubt it is due to the fact that the souls of saints as well as sinners are represented as entering Sheol at death that caused the translators to render it "grave" in many instances. But the fact that in both the Hebrew and the Greek there is an entirely different word used for "grave" ought to have prevented such a mistake. The Holy Spirit has carefully preserved the distinction between the two terms throughout.

A careful examination of every passage in the Old and New Testaments where these words occur, will show that many things are said of "the grave" (Hebrews "queber"; Gk. "mnemeion") which could never be said of "Sheol" or "Hades". And many things are said of the latter — which are never predicated of the former.

For example: both the Hebrew and Greek words for "grave" occur in the plural again and again — but Sheol and Hades never do so. The Hebrew and Greek words for "grave" are frequently referred to as the possession of individuals — "My grave" (Genesis 50:5); "grave of Abner" (2 Samuel 3:32); "His own (Joseph's) new tomb" (Matthew 27:60); "The sepulchers of the righteous" (Matthew 23:29); etc. In Genesis 50:5 we read, "In my grave which I have dug for me." Of "mnemeion" we read, "And he laid it in his own new tomb, which he had hewn out in the rock" (Matthew 27:60).

Sheol and Hades are never so referred to. The body enters "queber" and "mnemion," but it is never said to enter Sheol or Hades.

Sufficient has been said to demonstrate that Sheol or Hades is not the grave. We may, therefore, confidently affirm that neither Sheol or Hades should ever be rendered "grave" or "the grave."

Hades refers to the same place as Sheol. Their identification is unequivocally established by a comparison of Psalm 16:10 with Acts 2:27; "You will not leave My soul in Sheol " (Psalm 16:10), is "You shall not leave My soul in Hades " in Acts 2:27.

But it is important to bear in mind that Sheol or Hades had two compartments, reserved respectively for the saved and the lost. And "between" these two, our Lord tells us there is "a great gulf fixed" (Luke 16:26). The compartment we are now considering is that which receives the souls of the wicked. In this, Christ declares, is a "flame" which torments. This is in perfect harmony with the teaching of the Old Testament concerning Sheol. In Deuteronomy 33:22 we read, "For a fire is kindled in My anger, and shall burn unto the lowest Sheol."

Again, in the parable of the tares our Lord said, "Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned — then gather the wheat and bring it into my barn." (Matthew 13:30).

The explanation of this is found in verses 40-42 of the same chapter: "As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth!" As this takes place at the end of this age and before the judgment begins, the "fiery furnace" must refer to Hades rather than the Lake of Fire.

Returning then to the teaching of Luke 16 concerning the experience of the wicked immediately after death, we read, "And in Hell he lift up his eyes, being in torments." Here we have a rational being, a conscious person, in a definite place — suffering there excruciatingly. He was in "torments." So great was his anguish he begged that one might "dip the tip of his finger in water and cool my tongue" (v. 24). But such alleviation was denied him. He was bidden to "remember" how he had lived — a worshiper of Mammon. Such, we are assured, will be the doom of every one who dies in his sins.

Thus far we have seen: first, that the judgment of the wicked is certain ; second, that death seals their doom; third, that at death the souls of unbelievers go to Hades, into that compartment of the unseen world reserved for the lost, there to be tormented in the fiery furnace. There they remain until the judgment, when they shall be resurrected and brought before the Great White Throne to receive their final sentence.

We, therefore, devote a separate section to show that after the wicked are brought out of Hades — there is even then, no hope whatever of their salvation.

The first scripture we appeal to in proof of this is John 5:29: "All that are in the graves shall hear His voice, and shall come forth; those who have done good — unto the resurrection of life; and those who have done evil — unto the resurrection of damnation."

This is the solemn announcement of the Son of God. Let His words be well weighed. Here He tells us briefly, what awaits the sum total of the dead. They are divided into two classes: those who have done good — and those who have done evil. For the one, there is the "resurrection of life" — for the other, the resurrection of damnation." For evildoers there is no resurrection of probation, and no resurrection of salvation — but simply and solely the resurrection of damnation. How this removes the very foundation on which any might desire to build a future hope for the wicked!

In 1 Thessalonians 4:13 we read, "Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope ."

Here the apostle draws a contrast between the Christian grieving over the death of believing loved ones — and the heathen who mourned the loss of their dear ones. The Christian may sorrow over the departure of a saved relative or friend, but he can also comfort himself with the blessed hope presented to him in the Scriptures — the hope of being reunited at the coming of the Lord.

This hope the heathen, and the unsaved in Christendom who mourn the loss of unsaved friends, have not. Yes, they ought to grieve like the rest of men, who have no hope .

This is not weakened at all by the fact that in Ephesians 2:12, 13 we read of those once "without hope" who had nevertheless, been "made near by the blood of Christ." The Ephesian scripture speaks of those alive in the world — and while here, there is always a hope they may be saved. Though while they remain unsaved they are "without hope," that is, without any scripturally-warranted hope. But the Thessalonian passage speaks of those who have passed out of this world unsaved — and for them there is "no hope." Whatever vain hopes the wicked may now cherish in the day to come, the very "The prospect of the righteous is joy — but the hopes of the wicked come to nothing!" (Proverbs 10:28)!

Another scripture which proves the hopeless state of those who have rejected God's truth is to be found in Hebrews 10:26-29: "If we deliberately keep on sinning after we have received the knowledge of the truth — then no sacrifice for sins is left; but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?"

For our present purpose we need not stop to consider of whom this passage is specifically speaking. Sufficient to know that it treats of those who have willfully resisted the light. For these we are told "no sacrifice for sins is left." If there remains no more sacrifice for their sins — then they must themselves suffer the Divine penalty for them. What that penalty is this same passage tells us — it is "a fearful expectation of judgment and of raging fire that will consume the enemies of God." It is a judgment "without mercy." It is a "punishment" more sever than that which befell him who despised Moses' law.

"For he shall have judgment without mercy — who has showed no mercy; and mercy rejoices against judgment." (James 2:13).

It is true that the apostle is here writing to saints, but in the verse we have just quoted there is a noticeable change in his language, and here he is obviously speaking of the unsaved. In the previous verse he had said "You," but now he changes to "he." He who has showed no mercy (to his fellow men) shall have "judgment without mercy" from God; and this, in spite of the fact that "mercy rejoices against judgment."

The last clause is plainly for the purpose of adding solemnity to what precedes. Judgment "without mercy" is language which looks back to Isaiah 27:11, where we read, "It is a people of no understanding: therefore He who made them will not have mercy on them, and He who formed them will show them no favor." If, then, this judgment is "without mercy" — then how it closes the door against all possibility of a final reprieve, or even a modification of the dread sentence! And how it exposes the baselessness of that hope which is cherished by many — namely, that in the last great Day they think to cast themselves upon the mercy of that One whom they now despise and defy! Vain will it be to cry for mercy then! Of old God said to Israel, "Therefore will I also deal in fury! My eye shall not spare, neither will I have pity! And though they cry in My ears with a loud voice — yet will I not hear them." So it will be at the last Judgment.

One other scripture may be considered in this connection: "Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever" (Jude 13).

Unspeakably solemn is this. This verse is referring to the future portion of those "certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord." (Jude 4). Unto them is reserved "the blackness of darkness forever." The endless night of their doom shall never be relieved by a single star of hope.

Thus have we sought to show that the Word of God by a variety of expressions, each of which is unambiguous and conclusive — reveals the utter hopelessness of those taking part in "the resurrection of damnation."

We shall next consider:

This is given at least two different names in the New Testament: "Gehenna" and "Lake of Fire." Let us now examine the teaching of Scripture concerning them.

First, "Gehenna" is the Grecianized form of the Hebrew for "Valley of Hinnom," which was a deep gorge on the east of Jerusalem. This Valley of Hinnom was first used in connection with idolatrous rites (2 Chronicles 28:3). Later it became a burial ground (Jeremiah 7:31), or more probably a crematorium. Still later it became the place where the garbage of Jerusalem was thrown and burned (Josephus). Its fires were kept constantly alight, so as to consume the filth and rubbish deposited therein.

Second, this Valley of Hinnom foreshadowed the great garbage receptacle of the universe — Hell , just as other places and persons in the Old Testament Scriptures adumbrated other objects more vile — for example, the "king of Tyre" in Ezekiel 28. Just as what is there said of this king has in view one more sinister tha