That future punishment of the wicked holds a prominent place in the teachings of the Scriptures there can be no reasonable doubt. What is between the covers of the Bible is the preacher's message. Yet great care must be exercised in the teaching or proclamation of this doctrine. After all it is not the saying of hard things that pierces the conscience of people; it is the voice of divine love heard amid the thunder.
Yet there must be no consciousness of cowardice in proclaiming the doctrine of future retribution, however awful its delineation may be. Fear is a legitimate motive to which we may appeal, and while it may be classed among the lower motives, it is nevertheless true that it is the only motive that will effectively move some people to action.
There are certain preliminary facts which should be recognized in the discussion of this subject:
1. That it shall be well with the righteous, and woe to the wicked (Isa. 3:10, 11). That there is to be retribution for sin and a reward for the righteous must be held to be beyond question, and must be recognized as an unchangeable law. One cannot very well meddle with that truth without serious danger. So long as a man persistently, willingly and knowingly continues in his sin he must suffer for it. That suffering the Bible calls eternal death.
2. We must recognize that much of the language of the Scripture dealing with this condition is couched in figurative terms. But the condition is none the less real because of that, for, generally speaking, the reality is more severe than the figure in which it is set forth. Yet we need caution here, and must distinguish between the things that are stated in clear unmistakable language and those that are set forth in words symbolic and figurative.
3. The disparity in the number of saved and lost. There is a danger lest we should be unmindful of the problems connected with this doctrine, such as that seeming fewness of the saved; the condition of the heathen who have not had a chance to hear the Gospel; and the difference in privilege and opportunity among those who live in so-called Christian lands.
4. Prophecy vs. History. We must recognize that it is more difficult to deal with facts which lie in the future than with those lying in the past. Prophecy is always more difficult to deal with than history. The past we may sketch in details, the future but in broad outlines.
"Our treatment of themes that deal with the future must, in the very nature of the case be very different than it would be were we dealing with the things of the past. History and prophecy must be handled differently. In dealing with the history of God's past revelations—with the ages before the Advent, with the earthly life and revelation of Jesus Christ, with the subsequent course of God's providence in the Church—we are dealing with that which has already been. It stands in concrete reality before us, and we can reason from it as a thing known in its totality and its details. But when the subject of revelation is that which is yet to be, especially that which is yet to be under forms and conditions of which we have no direct experience, the case is widely altered. Here it is at most outlines that we can look for; and even these outlines will be largely clothed in figure and symbol; the spiritual kernel will seek material investiture to body itself forth; the conditions of the future will require to be presented largely in forms borrowed from known relations. The outstanding thoughts will be sufficiently apparent, but the thoughts in which these thoughts are cast will partake of metaphor and image."—James Orr.
John 8:21, 24—"Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins." Rom. 6:23—"For the wages of sin is death." See Rev. 20:14, 15; 21:8.
The "death" spoken of here does not mean cessation of existence any more than eternal life means the beginning of existence. Eternal life does not mean merely to live for ever, but to live in a state of blessedness for ever. Eternal life deals not so much with quantity as with quality of existence. Just so with eternal death. It is a quality of existence, not cessation of being. Even in this life death can co-exist with life: "But she that liveth in pleasure is dead while she liveth" (1 Tim. 5:6); Eph. 2:1. What men call life God calls death. There are two things which the believer gets: at his regeneration, eternal life; at his resurrection, immortality; but in both instances he already has life and existence. So it is in the case of the wicked: the second death does not mean cessation of existence, for he is dead already, now in this life (1 Tim. 5:6; Eph. 2:1; John 5:24, 25). Rev. 21:8 describes what "death," as here used, means: "But the fearful, and the unbelieving… shall have their part in the lake which burneth with fire and brimstone: which is the second death."
The texts most strongly urged as teaching the annihilation theory, if rightly interpreted, will be seen to refer to removal from off the earth, and not to future retribution. Here are the principal passages:
Psa. 37:20—"But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away." This psalm is written for the encouragement of Israel and against her enemies and their power on the earth. This earthly power shall be utterly broken, and be of no more account than the smoke of a burnt sacrifice. The great truth taught here is that the earth is the inheritance of the saints, and that the wicked shall have no part in it.
Obadiah 16—" . . . And they shall be as though they had not been." These words are taken from the vision regarding Edom, and refer to the destruction of the Edomites and their land, and not to the future of the wicked in the next life.
In speaking of the "everlasting punishment" with which the wicked will be visited, as recorded in 2 Thess. 1:9, the annihilationist would say that reference is made to the "results or consequences" of that punishment and not to the punishment itself. But the Scriptures state that it is the "punishment" itself, and not the consequences, that is everlasting.
No such interpretation as that put upon these passages by those holding the annihilation theory can be maintained by sound exegesis. What need is there of a resurrection if the wicked are to be annihilated at death, or why should they be raised from the dead if only to be at once extinguished for ever? Again, there is no such thing as "unconscious" punishment. You cannot punish anything that is unconscious. Can you punish a stone or a house? Punishment can take place only where there is consciousness on the part of the one suffering.
Rom. 2:8, 9—"But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile." "Wrath" indicates the settled mind of God towards the persistently wicked (John 3:36); "indignation," the outbreak of that wrath at the day of judgment; "tribulation," severe affliction (Matt. 13:21; 24:9; Rev. 7:14); "anguish," torturing confinement in a strait place without relief, as in a dungeon, or in stocks. God grant that we may never know what these terms fully mean.
Matt. 25:41, 46—"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. And these shall go away into everlasting punishment." 2 Thess. 1:7-9—"When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." See also Mark 9:43-50 which speaks of the wicked being cast into "hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched."
There are certain important words in these scriptures which demand our attention, and which we need to understand in order to get right views of the doctrine we are now considering. They are as follows:
We read of "eternal" or "everlasting" punishment, "everlasting" fire. It is objected that the word "eternal" or "everlasting" does not mean "forever." This may be true. But we are all willing to admit that when this word qualifies the condition of the righteous it means for ever, without end, e.g., the righteous shall go "into life eternal." The same word, however, qualifies the punishment of the wicked, e.g., "these shall go away into everlasting punishment." Fairness demands that we make the joy of the righteous and the punishment of the wicked—both qualified as they are by the same Greek word—of the same duration. If there is an end to the reward of the righteous, there is also to the penalty of the wicked. The one lasts as long as the other. If "destruction" means annihilation, then there is no need of the word "eternal" to qualify it. Further the Scriptures present the punishment of the wicked not only as "eternal" (or age-long) but as enduring "for ever and ever," or "unto the ages of the ages" (Rev. 19:3; 20:10; 14:11, R. V.). Here is a picture of ages tumbling upon ages in eternal succession.
The meaning of this word will be found under the previous division(III) dealing with the subject of Annihilation.
This is one of the most constant images under which the torment and misery of the wicked is represented. Fire is a symbol of the divine judgment of wrath (Matt. 5:22). In Matthew 3:10 the godless are represented as a tree hewn down and cast into the fire; in 3:12 the chaff (godless) is burned with unquenchable fire; in 13:42 the wicked are said to be cast into a furnace of fire.
Is the "fire" spoken of hereliteralfire? It is an accepted law of language that a figure of speech is less intense than the reality. If "fire" is merely a figurative expression, it must stand for some great reality, and if the reality is more intense than the figure, what an awful thing the punishment symbolized by fire must be.
It is contended that fire must necessarily consume; that nothing could continue to exist in fire. Is it not remarkable that the Baptist uses the word "unquenchable"' (Greek, "asbestos") when speaking of this fire? Is any light thrown on the question by the incident of the three Hebrew children in the fiery furnace? Did they consume, or did they withstand the fire? (Dan. 3:27). In the parable of the Tares (Matt. 13:36-43) our Lord speaks of the tares being burned up. When Christ retired to the house after delivering the parable, his disciples asked Him to explain to them what He meant by the figures of speech He used in the parable. This request He granted. He explained the figurative language of the parable; every figurative word in it except that of "fire." He said: "The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire, so shall it be at the end of this world. . . . And they shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth." Why did not the Master explain what he meant by the figurative word "fire"? He explained all the other figurative words, why not this one? Did He forget? Or did He intend that His disciples should have the impression that He was speaking of literal fire? Here was His opportunity to explain His use of words, for the disciples were asking for just that very thing. Was there any significance in the fact that Jesus did not explain the word "fire"? Whether we believe in literal fire or not, we certainly ought to ask for a reason for the Master's failure to literalize the figurative word "fire."
This word is used to describe the condition of the lost: "Cast into outer darkness: there shall be weeping and gnashing of teeth." Seven times these terms are found together: Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28. The picture is that of a banquet which was usually held at night. The wicked are thrust out from the light, joy, and festivity into the darkness and gloom without, as into the remote gloom and anguish of a dungeon in which are found agony, wrath, and despair. Is this a description of hell —absence of spiritual light; separation from the company of the saved; lamentation; impotent rage?
If, says the Apostle Paul, in this present life we have a hope resting on Christ, and nothing more, we are more to be pitied than all the rest of the world (1 Cor. 15:19). The idea is that if this hope in Christ which the believer has is a delusive hope, with no prospect of fulfillment in the future, the Christian is indeed in a sad state. He has chosen a life of self-denial; he will not indulge in the pleasures of the world, and if there are no pleasures in the darkness into which he is about to enter, then he has miscalculated, he has chosen a life that shall end in self-obliteration. If he has no home to go to, no God to welcome him, no King to say, "Well done, exchange mortality for life," then he is indeed in a pitiable plight. But such is not the case. The hope of the Christian enters beyond the vail, into the very presence of God Himself, and endures throughout all the eternities.
1 John 8:51—"Verily, verily, I say unto you, If a man keep my saying, he shall never see death." 11:25, 26—"Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this?"
What Jesus means here is not that the believer shall not pass through the experience that we call death, but that in reality it is not death, at least, not in the sense in which it is death to the unbeliever. Jesus has taken the sting out of death. How sharply the contrast between death and the experience through which the believer passes is presented in 1 Thess. 4:13, 14—"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. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." Jesus "died"—He tasted the awfulness of death; the believer in Him "falls asleep." Cf. John 11:11—"Our friend Lazarus sleepeth." We have no ground in these words for the modern doctrine of soul-sleeping. Christ did not mean to say that the soul is unconscious between the time of death and the resurrection. For, when the disciples did not understand Hisfigurativelanguage, He told themplainly,"Lazarus is dead" (11:11-15). What Jesus meant was that death is something like that which takes place when we go to sleep. What takes place when we go to sleep? Surely the current of life does not cease, but flows on, and when we awake we feel better and stronger than before. There is a shutting out of all the scenes of the world and time. Just so it is in the case of the believer's death. Three ideas are contained in the word "sleep": continued existence,—for the mind is active even though the body is still; repose—we lose our hold on and forget the things of the world; wakening—we always think of sleep as followed by awakening.
The word "see" in John 8:51 means that the believer shall not gaze at death protractedly, steadily, exhaustively. Death is not the objective of his gaze. The believer's outlook is that of life not death. The death of the body is to be reckoned no more as death than the life of the body is life (1 Tim. 5:6). The believer's back is turned upon death; he faces and gazes upon life. The temporary separation of the soul and body does not even interrupt, much less impair, the eternal life given by Jesus.
2 Cor. 5:6, R. V.—"Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord." Phil. 1:23, R. V.—"But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better."
The experience (death-sleep) through which the believer passes ushers him at once into the presence of Christ. It takes him instantly to be "at home" with the Lord. Surely there can be no hint of unconsciousness or the sleeping of the soul in these words. It would seem from Paul's words in 2 Corinthians 5:1-5 that some kind of spiritual body is given to the believer during the period of his waiting for the resurrection body. What Paul longs for is not to be in a bodiless state, but to put on another body which shall not be subject to death. "At home with the Lord"—that is what "death" (?) means to the believer.
See under the Doctrine of the Resurrection for the full discussion of the believer's resurrection body, its characteristics, etc.
1 Matt. 25:20-23—"And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord."
Luke 19:12-19.—"He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. And the second came saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities."
Matthew 24 exhorts us to watch and wait for Christ's coming; chapter 25 shows us how we may obey this exhortation. Chapter 25 illustrates to us, in the parable of the Virgins (vv. 1-13) the necessity of caring for the inward spiritual life; while the parable of the Talents (vv. 14-30), emphasizes the necessity of activity for Christ while awaiting His return.
While both parables deal with the matter of the rewarding of the saints, they nevertheless present the subject from different viewpoints. The parable of the Pounds was delivered before the entry into Jerusalem; that of the Talents, three days after; the Pounds, to the multitudes; the Talents, to the disciples. The Pounds was given because the people thought that the kingdom would immediately appear, hence the idea of a long journey. In the Pounds there is opposition to Christ; in the Talents, none. In the Talents unequal sums are multiplied in the same proportion; in the Pounds, equal sums in differed proportions. The parable of the Pounds was uttered to repress impatience; that of the Talents, to stimulate activity until Christ should return.
The talents are distributed not capriciously but according to each man's ability to handle them. He who had five talents was able to use five, and was therefore held responsible for the use of this number; so with the two, and the one. The question is not so much "How many talents have I received," but "To what use am I putting them?" The rewards for faithfulness are the same in each case—"Be thou ruler over many cities." In the parable of the Pounds it is different. All start out with the same number of pounds. As men differ in their use of them, in their fidelity, zeal and labor, so they differ in spiritual gains and rewards (ten cities, five cities). The reward of the believer will be in proportion to the faithfulness of his service for God with the use of the talents with which God has endowed him. The rewards therefore will differ according to the faithfulness or unfaithfulness of our service and life.
Faith in Jesus Christ saves the believer, but his position in the future life together with the measure of his reward will depend upon his faithfulness in the use of the gifts with which he has been endowed by God. Thus it comes to pass that a man may be saved "yet so as by fire," i.e., saved because of his faith in Christ, but minus his reward. See 1 Cor. 3:10-15—"In discharge of the task which God graciously entrusted to me, I—like a competent master-builder—have laid a foundation, and others are building upon it. But let every one be careful how and what he builds. For no one can lay any other foundation in addition to that which is already laid, namely, Jesus Christ. And whether the building which anyone is erecting on that foundation be of gold or silver or costly stones, of timber or hay or straw—the true character of each individual's work will become manifest. For the day of Christ will disclose it, because that day is soon to come upon us clothed in fire, and as for the quality of every one's work—the fire is the thing which will test it. If any one's work—the building which he has erected—stands the test, he will be rewarded. If any one's work is burned up, he will suffer the loss of it; yet he will himself be rescued, but only, as it were, by passing through the fire." (Translation fromWeymouth's New Testament.) While this passage has its primary reference, probably, to Christian teachers and preachers, and touches the matter of doctrines that are taught, it nevertheless has a fitting and true application to the life and work of every believer.
The Scriptures speak of a number of crowns: The Crown ofLife(James 1:12; Rev. 2:10, compare context which speaks of death); ofGlory(1 Pet. 5:4; cf. John 17:22; Heb. 2:9); ofRighteousness(2 Tim. 4:8), the full realization of the imputed and inwrought righteousness of Christ; ofRejoicing(1 Thess. 2:19), at the sight of converts that have been won by one's ministry for Christ; ofGold(Rev. 4:4);Incorruptible(1 Cor. 9:25), as compared with the perishable crowns of the Greek games;Thycrown (Rev. 3:11), that which is laid up for you, and which should not be lost by unfaithfulness; the summing up of all the previous expressions—all are characteristic of "thy" crown.
2. THE SEVEN "OVERCOMES" IN REVELATION (cc. 2, 3.).
a) 2:7—"Eat of the Tree of Life, Which is in the Midst of the Paradise of God."
The tree of life, which has been practically unmentioned since Genesis 3, where it was lost through sin, is here restored in accordance with the restitution of all things in Christ. This figure expresses participation in life eternal—the believer shall die no more.
b) 2:11—"Shall Not be Hurt of the Second Death."
He who is born but once—"of the flesh"—dies twice: physically, and eternally. He (the believer) who is born twice—"of the flesh" and "of the spirit"—dies but once; that is, he passes through only that physical dissolution of soul and body which is called death. The "second death" means, to say the least, utter exclusion from the presence of God. To say that the believer shall not be hurt of the second death is equivalent to saying that he shall eternally behold the face of the Father which is in heaven.
c) 2:17—He shall Receive a "Stone with a New Name Written" Thereon; To the Believer also will be Given to Eat of the "Hidden Manna."
This figure may mean that to the believer is given the white stone of acquittal. In courts of justice in those days a black stone was given to the condemned. Reference may here be made to the white stone (diamond?) which was not among the stones in the high priest's ephod, and thought by some to be the Urim and Thummim. The partaking of the hidden manna may refer to the fact that they who had resisted the eating of meat offered in sacrifice to idols would, as a reward, be allowed to feast on the bread of God, the divine food. The new name mentioned may stand for a new nature and character which the believer will possess in that new country.
d) 2:26, 27—Authority Over the Nations.
There is doubtless a reference here to the reign of the saints with the Lord Jesus Christ on the millenial earth. Those that have suffered with Him shall also reign with Him.
e) 3:4, 5—He Shall Be "Arrayed in White Garments," and His Name Shall in No Wise be Blotted Out of the Book of Life.
"White garments" undoubtedly refers to the righteousness of the saints. In the Old Testament days to be blotted out of the book of life meant to forfeit the privileges of the Theocracy—to be shut out forever from God's favor. Here the certainty of the believer's eternal security is assured. Christ will rejoice over him and gladly confess that He knows him as one who belonged to Him and served and confessed Him on the earth.
f) 3:12—The Believer Will Be a Pillar in the Temple of God; He Shall Go Out No More; God Will Write Upon Him His Own New Name.
Philadelphia, the place in which was situated the church to whom these words were written, was subject to earthquakes, and quite frequently the massive pillars of the temple were shattered. It shall not be so with the believer—he shall never be moved. He will go in and out no more—no possibility of falling then. He will have the name of God written upon him—no danger of anyone else making claim to him. Then the believer's period of probation will have passed away; he shall have a permanent and eternal place in the kingdom of the Father.
g) 3:21, R. V.—"I Will Give to Him to Sit Down With Me in My Throne."
Not "on" or "upon" but "in" my throne. Christ will exalt us withHimself. James and John wanted to sit by Christ's side in the comingkingdom. Here is something infinitely better—to sit with Him inHis throne.
New Heavens and a new Earth: Paradise regained; new spiritual environment; new physical conditions. Not surrounded by the temptations and defects of this mortal life. "No more sea"—to the Jew a symbol of unmixed peril, trouble, and restlessness.
Rev. 21-22:5—A picture of the Holy City, the New Jerusalem, which is to be the final and eternal abode of the people of God.
Within the New Heavens and on the New Earth is the Holy City. Note some characteristics of the Holy City: ItsName:New Jerusalem—what music to the ear of the Jew, who for so long had been without a city of his own! ItsWalls(21:17): high, secure, safe against all assaults. ItsGates(21:15, 21): guarded by angels; names on gates; only saints enter. ItsFoundations(v.14): the Apostles of the Lamb; lustrous (18). ItsCitizens:of the nations that are saved (citizens' characteristics 21:6, 7; 22:14, R. V.; contrast with 21:8, 27). ItsMagnitude:4800 stadia (the earthly Jerusalem being but 33 stadia). ItsGlory(11-23): what costliness!
God's home is there (21:3); thus the believer has uninterrupted communion with God. Some things that used to be have all passed away: death, mourning, curse, tears, sorrow, night—all have gone. New created things appear: the river of life, the tree of life, new service, new relationships, new light (22:4).