Eternal Punishment by Arthur W. Pink This time we take up our pen to write on one of the most solemn truths taught in the Word. And ere 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 say, 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 knoweth the power of thine anger, even according to thy fear, so is thy wrath. 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 worldwide 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 revival.

While it is true that all genuine revivals come from God, yes, 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 of 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 that, 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 these truths which are the least acceptable to the flesh. What is needed today is the 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 the 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 in which sinners are, 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 reward of their iniquities.

What is needed today is a scriptural setting forth of the nature of that 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. Reread 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 ministrations to the saints that we now find so many backbone-less, sentimental, lopsided 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 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 loss 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.

And, too, it will 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 dependent 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 Word, and, contrary-wise, 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 abounded 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, accepting 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 it. 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. 1. OBJECTIONS CONSIDERED

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.

One, deductions drawn from the divine perfections.

One, God is love. From this scriptural premise the conclusion is drawn that he 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. Yea, it is written, Thou hatest all workers of iniquity. Psalm 5 5. 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 us first 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 be not entirely revoked, 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 be 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. Facts deny it. His creatures do suffer, oftentimes 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. So too read in the Old Testament the accounts of the 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 presented 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 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? 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 it is 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 be 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, is there any reason why he should complain against the justice of eternal misery?

Finally, if there is an infinite evil and sin as there is, then infinite punishment is its due reward for. 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 present 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 should be allowed now. Quite so is our rejoinder. And who knows what these reasons are? Conjecture we may, but who knows? 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 torment 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.

2. The passages appeal to two by universalists. Universalists may be divided broadly into two classes, those who teach the ultimate salvation of every member of Adam's race, and 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. And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, 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 that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all come to him. John 3.26

And early in the morning he came down again into the temple, and all the people came unto him, and he sat down and taught them. John 8, 2.

For thou shalt be his witness unto all men of what thou hast seen and heard. Acts 22, 15.

Ye are our epistle written in our hearts, known and read of all men. 2 Corinthians 3, 2.

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

In scripture, all is used in two ways, meaning all without exception, occurring infrequently, and 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 believeth that he may eat all things, another who is weak eateth 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 that I might by all means save some. First 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 which 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 example.

For the bread of God is he which cometh down from heaven, and give us life unto the world. John 6, 33.

Mark that here it is not a matter of proffering 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 thou do these things, show thyself to the world." John 7, 4.

Here it is plain that the world is an indefinite expression. Show thyself in public to men in general is its obvious meaning here.

The Pharisees therefore said among themselves, Perceive ye how we prevail nothing? Behold, the world is 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 know anything about it? The word of the truth of the gospel, which is common to you as it is in all the world, Colossians 1, 5 and 6. Does all 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 confided to the land of Judea and the lost sheep of the house of Israel had gone forth abroad without restraint into many places And all the world wondered after 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 receiveth 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 everyone 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.

3. PASSAGES APPEALED TO BY THE ANNIHILATIONISTS

TRUTH IS ONE, CONSISTENT, ETERNALLY UNCHANGED. ERROR IS HYDRA-HEADED, INCONSISTENT AND CONTRADICTORY, EVER VARYING 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. God hath made man upright, but they have sought out many inventions. Ecclesiastes 7.29 One of these inventions 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.

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. Thou fool, that which thou sowest is not quickened, except it die. 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 the corn of wheat fall into the ground and die, it abideth alone. But if it die, it bringeth 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 fear not them which 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 it 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 annihilationist

A few words must be set up on it. As used in scripture, the words destroy, destruction, perish, etc. never signify cessation of existence. In Matthew 10, 6, 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 be 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, exclude all hope of their subsequent salvation.

1 Timothy 5.6 tells us there is a living death even now. She that liveth in pleasure is dead while she liveth. So will there be in eternity.

The absurdity and unscripturalness of annihilationism is easily exposed. If at death the sinner passes out of existence, why resurrect him in order to annihilate him again? Scripture speaks of the punishment and the torment of the wicked, but anyone can see that annihilation is not these. If annihilation were all that awaits the wicked, they would never know that they had received their just dessert and the due reward of their iniquities. Scripture speaks of degrees of punishments for the lost, but annihilationism 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 shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings? So far from sinners being annihilated, they shall dwell with the devouring fire. Scripture speaks again and again of the 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.

4. The theory that the punishment of the wicked is disciplinary and remedial. 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. 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 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? Is loving discipline the all that they need? Cannot divine wisdom devise some gentler measure than confining 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 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 be, 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, else it were unrighteous to impose it. If, then, the lost are ultimately to be saved, 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, 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, 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 before he was remitted to punishment at all. This is absolutely inconsistent with both righteousness and grace.

Human destiny. Again, If it be true that the damned in the lake of fire are still the objects of divine benevolence, that as the creature's obvious hand, the Lord still looks upon them with the most benign 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 comberers 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 and 22. as those who are to be made the Lord's footstool, 1 Corinthians 15 27, as trees whose fruit withereth 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, others sinners of the Gentiles. Some refer to those who lived in a bygone dispensation, others belong to the present. Some speak of men this side of the grave, 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.

For I lift up my hand to heaven and say I live forever. If I wet my glittering sword and mine hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh, and that with the blood of the slain and of the captives, from the beginning of revengeance is upon the enemy. Deuteronomy 32 40 through 42.

Can this be made to square with the theory that God hath naught but compassion toward those who have despised and defied him?

Because I have called and ye have refused, I have stretched out my hand, and no man regarded. But ye have set at naught all my counsel, and would none of my reproof. I also will laugh at your calamity. I will mock when your fear cometh. When your fear cometh as desolation, and your destruction cometh as a horrible wind, when distress and anguish cometh upon you, then shall they call upon me, but I will not answer. They shall seek me early, but they shall not find me. Proverbs 1 24-28

Is this the language of one who still has designs of mercy toward his enemies?

I have trod in the winepress alone, and of the people there was none with me. For I will tread them in mine anger, and trample them in mine fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment. Isaiah 63, 3

Weigh this carefully and then ask if such treatment is meted out toward those unto whom the Lord cherishes not 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, ye 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 2. The Destiny of the Wicked.

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 as brought to the printing press, that it may receive only the impress of the type. May such grace be vouchsafed 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 saith the Lord?

1. The certainty of their judgment. It is written, it is appointed unto men once to die, but after this 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 the future judgment for sinners is established by numerous passages. In Ecclesiastes 11.9 we read, Rejoice, O young man, in my youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes. But know thou that for all these things God will bring thee into judgment. Again in Ecclesiastes 12 of 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 hath appointed a day in the which he will judge the world in righteousness by that man whom he hath 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 knoweth 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 ye 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.

2. Death seals the sinner's fate. 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 for the lost a hope beyond death. These are both found in the first epistle of Peter. A brief notice then shall be taken of them.

For Christ also hath once suffered for sin, but just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, by which also he went, and preached unto the spirits in prison, which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a-preparing. Chapter 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 verse 19, by which also the by which points back to the Spirit at the end of verse 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 cause was the gospel preached also to them that are dead, but this need not detain us. The gospel was preached, not as 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 hardeneth 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 ye may know that the Son of Man hath power on earth to forgive sins? Then saith he to the sick of the palsy, Arise, take up thy bed, and go unto thine house. Why did not the Lord simply say, The Son of Man hath 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 hath 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 Excousia really means to forgive sins.

A similar instance to the above is found in John 12, 25. He that loveth his life shall lose it, and he that hateth 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 that loveth his life shall lose it, and he that findeth 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 that hateth 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 everyone 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 leave 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 ye shall seek me, and shall die in your sins. Whither I go, ye 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 said unto him, Lord, whither goest thou? Jesus answered him, Whither I go thou canst not follow me now, but thou shalt follow me afterwards. Mark the absence of the qualifying now in John 8 21. To Peter it was said, as to a representative saint, thou shalt follow me to heaven. Afterwards, but to the wicked Christ declared, whither I go, ye cannot come.

3. What awaits the sinner at death? 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. Verse 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 torment. 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 approached 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 torment, 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 Hebrew, Quider Greek, Nemeon 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 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 55 we read in my grave which I have digged for me of Nemeon 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 Quiber and Nemeon, 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 1610 with Acts 2 27 thou wilt not leave my soul in Sheol. Psalm 16 10 is thou shalt 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 Great Gulf Fixed, Luke 16, 26. The compartment we are now considering is that which receives the souls of the wicked. In this Christ it 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 mine anger, and shall burn unto the lowest shield. Again, in the parable of the tares our Lord said, I will say to the reapers, gather ye together first the tares, and bind them in bundles to burn them. Matthew 13, 30. The explanation of this is found in verses 40 through 42 of the same chapter. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this age. 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 furnace of fire. There shall be wailing and gnashing of teeth. As this takes place at the end of this age and before the judgment begins, the furnace of fire must refer to Hades rather than the lake of fire.

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

4. The utter hopelessness of the lost. 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 flame. 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. They that have done good unto the resurrection of life and they that 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. They that have done good and they that have done evil. For the one there is the resurrection of life for the other the resurrection of damnation. For evil doers 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 1st Thessalonians 4.13 we read But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. Here the apostle draws a contrast between the Christian grieving over the death of the leaving 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. Yea, they have no hope.

This is not weakened at all by the fact that in Ephesians 2, 12 and 13 we read of those once without hope who had nevertheless been made nigh 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 expectation of the wicked shall perish. 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 through 29. For if we sin willfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries. He that despised Moses's law died without mercy under two or three witnesses. Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden underfoot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified, an unholy thing, and hath done despite unto 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, there remaineth no more sacrifice for sins. If there remaineth no more sacrifice for sins, then they must themselves suffer the divine penalty for them. What that penalty is, this same passage tells us. It is fiery indignation which shall devour them. It is a judgment without mercy. It is a punishment for than that which befell him that despised Moses' law. For he shall have judgment without mercy that hath showed no mercy, and mercy rejoiceth 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 ye, but now he changes to he. He that hath shown 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 that made them will not have mercy on them, and he that formed them will show them no favor.

if then this judgment is without mercy, 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 these 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, Mine eye shall not spare, neither will I have pity, And though they cry in mine 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 who now turn the grace of our God into lasciviousness and deny the only Lord God and our Lord Jesus Christ, 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 five, the last abode of the lost. 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. 2nd Chronicles 28.3. Later, it became a burial ground, Jeremiah 7.31, or more probably a crematorium. Still later, became the place where the garbage of Jerusalem was thrown and burned, Josephus. Its fire 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 than he, so what is said of the valley of Hinnom symbolized that which was far more awful.

We can no more limit Gehenna to the valley outside of Jerusalem than we can restrict the king of Tyre to a mere man of the past. the valley of Hinnom our Lord used as an emblem of hell, and stamped with the hallmark of His authority the wider and more solemn scope of the Word.

It should be carefully noted that when speaking of Gehenna, He never referred to the mere literal valley outside of Jerusalem, but employed it to designate the place of eternal torment. Gehenna in its New Testament usage refers to a place and if thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into Gehenna Matthew 5 29 see also Matthew 18 9

The fire of Gehenna is eternal, and if thy hand offend thee, cut it off. It is better for thee to enter into life maimed than having two hands to go into Gehenna, into the fire that never shall be quenched. Where there worm, dieth not, and the fire is not quenched. Mark 9, 43 and 44.

Gehenna is the place in which both soul and body are destroyed. And fear not them which 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 Gehenna. Matthew 10, 28.

This passage is most important for more than any other. It enables us to gather the real scope of this term. The fact that the soul as well as the body is destroyed there is proof positive that our Lord was not referring to the valley of Hinnom. So too the fact that the body is destroyed there makes it certain that Gehenna is not another name for Hades.

In pondering this solemn verse we should remember that destroy does not mean to annihilate. Some have raised a quibble over the fact that Christ did not here expressly say that God would destroy both soul and body in hell, but merely said, fear him which is able to. This admits of a simple and conclusive reply. Surely it is apparent on the surface that Christ is not here predicating of God a power which none can deny, but which, notwithstanding, he will never exert. He was not simply affirming the omnipotence of God, but uttering a solemn threat which will yet be executed.

That such was his meaning is established beyond the shadow of doubt when we compare Matthew 10, 28 with the parallel passage in Luke 12, 5 But I will forewarn you whom ye shall fear. Fear him, which, after he hath killed, hath power to cast into hell. Yea, I say unto you, fear him.

This threat, we know, will be fulfilled.

Seventh, Gehenna is identical with the lake of fire. There are four things which indicate this, and taken together, they constitute a cumulative but clear proof. First, the fact that in Gehenna, God destroys both soul and body. Matthew 10, 28. This shows the wicked who are there destroyed have already received their resurrection bodies.

Second, the fact that the fire of Gehenna is eternal. It will never be quenched. Mark 9, 43. This is nowhere said of the fires of Sheol or Hades.

In Isaiah 30-33 we learn that Tophet is ordained for the king. It is the king of Daniel 11-36 that is the Antichrist, the Assyrian of Isaiah 30-31. Now Tophet is another name for the Valley of Hinnom as may be seen by a reference to Jeremiah 7-31 and 32.

In Revelation 19.20 we are told that the beast, the Antichrist, together with the false prophet will be cast alive into a lake of fire burning with brimstone. Thus, by comparing Isaiah 30-33 with Revelation 19-20, we learn that Gehenna and the Lake of Fire are one and the same.

Finally, notice the absence of Gehenna in Revelation 20-14, and death and Hades were cast into the Lake of Fire. The meaning of this is the people whom death and Hades had seized, death capturing the body Hades claiming the soul that the casting of death and Hades into the lake of fire refer to their captives is clear from the concluding words of the verse this is the second death that is for their victims

Note then that we are not told that Gehenna was cast into the lake of fire because Gehenna and the lake of fire are one and the same place.

We shall now offer a few remarks upon the lake of fire and brimstone. The following analysis indicates the teaching of scripture concerning it.

First, it is the place which finally receives the beast and the false prophet. Revelation 19-20. Second, it is the place which finally receives the devil. Revelation 20-10. Third, it is the place which finally receives all whose names are not found written in the book of life. Revelation 20-15 and compare Revelation 21-8. Fourth, it is a place of torment. Revelation 20-10. Fifth, It is a place whose torment is ceaseless and interminable, day and night, forever and ever. Revelation 20, 10, and compare Revelation 14, 11, 6. It is also termed the second death. Revelation 20, 14, Revelation 21, 8, etc. It has no power on the people of God. Revelation 26 and compare Revelation 2 11.

In the sixth item above we have pointed out that the lake of fire is also denominated the second death. At least three reasons may be suggested for this. First, this designation intimates that the endless torments of the lake of fire are the penalty and wages of sin. The wages of sin is death. Second, the use of this appellation calls attention to the fact that all who are cast into the lake of fire will be eternally separated from God, as the first death is the separation of the soul from the body. So the second death will be the eternal separation of the soul from God, punished with everlasting destruction from the presence of the Lord. 2 Thessalonians 1 9. Third, such a title emphasizes the dreadfulness of the lake of fire. To the normal man, death is the object he fears above all others. It is that from which he naturally shrinks. It is that which he most dreads. When, then, the Holy Spirit designates the lake of fire the second to death, He is emphasizing the fact that it is an object of horror from which the sinner should flee.

6. The eternality of the sufferings of the lost. Upon this point, the language of Scripture is most explicit. In Matthew 25, 41 we read of everlasting fire. In Matthew 25, 46 of everlasting punishment. In Mark 3, 29 of eternal damnation. And in 2 Thessalonians 1, 9 of everlasting destruction. We are aware that the enemies of God's truth have sought to tamper with this word rendered everlasting and eternal, but their efforts have been entirely futile. The impossibility of rendering the Greek word by any other English equivalent appears from the following evidence. The Greek word is Aeonius. And its meaning and scope has been definitely defined for us by the Holy Spirit in at least two passages.

For we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal. 2 Corinthians 4, 18. Here a contrast is drawn between things seen and things not seen, between things temporal and things eternal. Now it is obvious that if the things temporal should last forever, there would be no antithesis between them and the things eternal. It is equally obvious that if the things eternal are merely age-long, then they cannot be properly contrasted with things that are temporal and things eternal in this verse, as is seen as the difference between the things seen and the things not seen.

The second example, which is of the same character as the one furnished in 2 Corinthians 4.18, is equally conclusive. In Philemon 15 we read, For perhaps he therefore departed for a season, that thou shouldst receive him forever. Here the Greek forever is eonios. The Apostle is beseeching Philemon to receive Onesimus who had left his master and whom Paul had sent back to him. When the Apostle says receive him forever, his evident meaning is never banish him, never sell him, never again send him away. Aonius is here contrasted with for a season. showing that it means just the opposite of what that expression signifies. Eternal or everlasting is the one and unvaried meaning of Aeonius in the New Testament. The same word translated everlasting destruction, everlasting punishment, everlasting fire is rendered everlasting life in John 3.16. The Everlasting God in Romans 16 26 Eternal Salvation in Hebrews 5 9 His Eternal Glory in 1 Peter 5 10