Truth Magazine

By David Lipscomb

Brother Lipscomb: We would like an article from you on the fate of the wicked after death. We have some brethren here who take the position that the wicked are annihilated, destroyed at once, and that there is no eternal punishment. It seems to be a very wholesome doctrine and very full of comfort to some. We think the scriptures on the subject plain enough, but perhaps you will be able to turn on the light a little stronger than some of the rest of us (T.M. Sowell, Corsicana, Texas).

I have never been able to see why any good man desires to convince people that wickedness would not meet a terrible punishment. This effort to convince them that the only penalty for sin is to pass into non-existence and forgetfulness encourages and satisfies people to remain in wickedness. Is not that the meaning, the purpose, and the effect of it? Why object to the idea of eternal punishment? Is not the answer: It gives an idea of terrible punishment of sin and of cruelty of God toward impenitent sinners? To whom does it give such an idea, and who is it that draws back from the idea of that punishment? Is it not the wicked? Yet it does not seem terrible enough to deter them from wickedness. But God intended the punishment he inflicted on sin to deter the wicked from sin. John the Baptist warned them to flee from the wrath to come. Paul says: “Knowing therefore the terror of the Lord, we persuade men.” Everywhere God represents himself as a God of terror to the wicked. The future punishment of the wicked, so far as time is concerned, is described by exactly the same words that describe the duration of the happiness of the righteous: “These shall go away into eternal punishment: but the righteous into eternal life” (Matt. 25:46,RV). Revelation 14:11, RV, says of those who worship the beast: “The smoke of their torment goeth up forever and ever.” Take these two expressions, and suppose God had intended to teach eternal suffering; what words could he have used to teach it if these do not? God used the words that, in their common and natural meaning, convey the idea of eternal suffering. He could easily have used words that mean annihilation. Why did he use those which mean eternal suffering or punishment if he intended to convey the idea of ceasing to exist at death? These persons who now insist that he means ceasing to exist at death never use the terms God used, except to try to explain them away and break their force. Then the wicked are raised from the dead. Why raise them from the dead to annihilate them? They were to be punished with a punishment much sorer than death without mercy (Heb. 2:2,3). There is a life after death, a punishment worse than death; and when does that punishment after death end? It exists “forever and ever,” it is eternal. No language has terms indicating a longer existence than this in happiness or in woe.

It is said the wicked shall be destroyed. But destruction does not mean annihilation; it means the relations the person holds to other things will be broken and the associations and connections that have hitherto brought good will bring evil. A nation is destroyed by being broken up in its relations and disorganized. It is doubtful if the idea of annihilation of anything or being is found in the Bible. Paul describes the punishment that shall be inflicted upon those that obey not the gospel: “Who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might” (2 Thess. 1:9,RV). This plainly says the destruction shall be from the presence of God, and this destruction shall be an eternal one. It shall never be restored. In the presence of God are blessing and joy and all good; away from that presence are sorrow and woe and all evil. This is to be eternal. These scriptures are so clear that it seems to me none willing to receive the truth can doubt them. In making the punishment for sin light, we make the sin itself a light and indifferent matter. To make sin against God a light matter is to derogate from the honor, majesty, holiness, and power of God; it derogates from the importance of the mission and death of Christ. Is it likely Christ would have left heaven, with its glories, and have come to earth to suffer and die to save men from a state of unconsciousness? All effort to minimize or lighten the punishment of sin destroys the enormity of the sinfulness of sin; lessens the majesty, dignity, and holiness of God; lessens the magnitude and the grace of Christ and the importance of his death. It derogates from man and makes him only a brute; it destroys the difference between virtue and vice, sin and holiness, in men. The Bible affords no ground for such a position and leads to no much conclusions. If men would study to avoid sin instead of trying to excuse it, it would be much better for men (Gospel Advocate, [June 27, 1901], p . 409.

Guardian of Truth XXXV: 19, p. 597
October 3, 1991

By Ferrell Jenkins

The name “Jerusalem” is used only three times in the book of Revelation, in the following passages:

He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write upon him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name (Rev. 3:12).

And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband (Rev. 21:2).

And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God (Rev. 21:10).

Two other references to Jerusalem are to be found in Revelation 11. The “holy city” is mentioned in verse 2 (cf. Matt. 4:5). Verse 8 describes the city where the two witnesses were left dead in the street of “the great city which mystically is called Sodom and Egypt, where also their Lord was crucified.” “Mount Zion,” one of the principal hills upon which Jerusalem was built, and which became synonymous with Jerusalem, is mentioned only once in Revelation (Rev. 14:1).

Jerusalem dominates both Old and New Testaments as the most prominent city of the Bible. After David took the city from the Jebusites, his son Solomon built the temple in Jerusalem; it became the center of worship for fleshly Israel. On the plains of Moab, before they entered Canaan, the Israelites were told to “seek the Lord at the place which the Lord your God shall choose from all your tribes, to establish His name there for His dwelling,” and to offer their sacrifices at the place (Deut. 12:5-6). 1 Kings 8 implies that Jerusalem, where Solomon built the temple, was the place God had chosen for his name. The dedication of the temple is described in these terms: “And it came about when the priests came from the holy place, that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of the Lord” (1 Kgs. 8:10-11; see also 2 Chron. 5:13,14; 7:1-3).

New Jerusalem

Remember, however, that it is not “Jerusalem” to which John makes reference, but “new Jerusalem.” The figure of the new Jerusalem is drawn from the old Testament, yet is independent of it. Several of the components of the new Jerusalem of the Apocalypse are drawn from Ezekiel’s vision of the reconstructed temple (Ezek. 40-48). Stuart has well remarked:

The mind of the writer must have been most deeply imbued with that description of the prophet. Yet he is not so close an imitator as to expose himself to the appellation of a servile copyist. While everything in Ezekiel is perfectly before his mind, he ranges the field of vision for himself, and retains, modifies, omits, or creates anew, entirely at his pleasure. Hence while Ezekiel, after his usual copious manner, occupies nine chapters with his description of a new Jerusalem, and a new temple with its services, John occupies only twenty three verses, into which he has compressed all that is splendid and striking, while, at the same time, some portion of it is entirely original (Moses Stuart, Commentary on the Apocalypse, 11:378).

The Jerusalem about which John speaks is “not ‘new’ in the sense of being a replica of the literal city by the same name, but in supernal contrast with its earthly counterpart” (The Seventh-Day Adventist Bible Commentary, VII:760). The Greek language leaves English a pauper in connection with the word new. English uses only one word to translate both kainos and neos. The same things may be described by both terms, depending upon the predominant idea. Behm explains, “neos is new in time or origin, i.e., young, with a suggestion of immaturity or of lack of respect for the old. Kaninos is what is new in nature, different from the usual, impressive, better than the old, superior in value or attraction” (Theological Dictionary of the New Testament, 111:447). In describing the heavenly Jerusalem John has used the word kainos, implying the new quality of his city. This fact points up a difference between the city seen by Ezekiel and that seen by John: Ezekiel was looking for a restored city and temple, whereas John saw an entirely new creation.

The “new Jerusalem” is the antithesis of the great Babylon in the book of Revelation. The new Jerusalem is pictured as “coming down out of heaven from God, prepared as a bride adorned for her husband” (Rev. 21:2, 10). Babylon is presented as “the woman . . . clothed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a gold cup full of abominations and of the unclean things of her immorality, . . . drunk with the blood of the saints, and with the blood of the witnesses of Jesus” (Rev. 17:4-6). Instead of coming down out of heaven, the overthrow of the harlot is described in the terms “Fallen, fallen is Babylon the great!” (Rev. 18:2).

The saints addressed in the book of Revelation were exhorted to “overcome.” The promises to those who overcome were expressed in different ways. To the saints at Philadelphia the Lord promised, “I will write upon him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God. . . ” (Rev. 3:12). The new Jerusalem is an ideal city prepared for the victors (Rev. 21). Let us live in such a way that we may enter in. (Most of this article in taken from my book, The Old Testament in the Book of Revelation. FJ.)

Guardian of Truth XXXV: 20, pp. 615-616
October 17, 1991

By Maurice W. Jackson, Jr.

The word “home” is surely one of the most comforting and consoling words in the English language. There are so many enjoyable things associated with home that both time and space will disallow the mention of more than but a few. Home is especially looked upon as a place of rest, peace and happiness. Home is a place of relaxation from the toils of the day, or from a long and tiring journey. How many times we all have said, “It is good to be home!” But even more importantly a godly home is a place where love reigns supreme. It is our loved ones who live there that make the home far more than a house. The fellowship of a family, bound together by genuine love for each other and for God, makes the home what it ought to be.

It is significant to note that in 2 Corinthians 5:8 the apostle Paul expresses the desire of all faithful Christians: “We are of good courage, I say, and arc willing rather to be absent from the body, and to be at home (“present” – AV) with the Lord.” It is surprising to no one in the family of God, the church, to find the word “home” used to describe the place where the faithful shall spend eternity! (cf. Eccl. 12:5)

But how could an earthly home be truly a home if no one knew or recognized each other? One of the great joys of home is knowing and enjoying the company of those that we love so dearly. A godly home here is indeed a foretaste of the heavenly home hereafter! Yet, even the most Christlike home here is not characterized with perfect love, peace, joy and happiness. Our earthly home is not entirely free of sorrow, pain, selfishness, and disappointment. But in our heavenly home there will be no imperfections or failures. God has promised to wipe away every tear, and “death shall be no more; neither shall there be mourning, nor crying, nor pain, any more, the first things are passed away” (Rev. 21:3,4).

Enlightening the Thessalonians regarding those who had died among them, Paul said that Christ shall descend from heaven, and will bring with him those who had “fallen asleep in Jesus.” And together with them, the faithful then living on earth, would be “caught up in the clouds, to meet the Lord in the air: And so shall we ever be with the Lord” (1 Thess. 4:13-18). To ever be with the Lord is to be with him eternally in the heavenly home (cf. Matt. 6:9; Jn. 16:28; 1 Thess. 4:17). Heaven is a place of reunion! Who for a moment can believe that the Thessalonians to whom Paul wrote, and who recognized and knew each other on earth, would immediately cease to do so, upon being caught up to meet the Lord (had he returned within their lifetime)? Shall we know and recognize each other in heaven? There can be no doubt that we will.

Abraham, Isaac, and Jacob remained alive after physical death, and maintained both their names and their identity (Matt. 8:11). Statements in the Old Testament, such as concerning Abraham, when he passed from this life, that he was “gathered to his people,” teach us that heaven is a place of reunion, and where those there shall recognize and know each other! (See Gen. 25:8; Lk. 16:24-26; Phil. 4:3; Heb. 12:23; Rev. 3:5.) There appeared with Christ, when he was transfigured before Peter, James and John, both Moses and Elijah (Matt. 17:1-5). These apostles of our Lord had never before seen these prominent Old Testament characters, but evidently from what they saw and heard then they quickly came to know, recognize, and distinguish Moses and Elijah, and called them by name. We suggest to you that heaven is just such a place; where all will know, recognize, and enjoy each other.

While heaven is a place of reunion, and where love reigns supremely, and where all will know and enjoy each other, it will by no means be a place of inactivity. One of the most well known passages in the Bible is Revelation 14:13 “Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; for their works follow with them.” But let no one think that while heaven is a place of “rest,” that heaven will be a place of doing nothing. A place of eternal inactivity is not the heaven of which we read in the Bible. It is true that we read that God rested from “all his work which he had made” (Gen. 2:2). But this does not mean that he ceased from all activity forever. Jesus said in answering the Jews, “My Father worketh even until now, and I work” (Jn. 5:17). In Hebrews 7:25 we read that Jesus “ever liveth to make intercession for them,” i.e. those who draw nigh to God through him. The labors from which those who die in the Lord will rest, are the labors which are characteristic of this sinful world which is left behind. In Revelation 7:14-17, those who come out of the great tribulation are seen before the throne of God serving him day and night. Heaven is by no means a place of inactivity. This same truth is again stated in Revelation 22:1-5 – “His servants shall serve him.” Exactly what the nature of this service shall be has not been made known. But it will be a glorious service, filled with joy and a happiness even beyond the most fertile imaginations of mortal man. A service that only the Divine mind can conceive and prepare! It is with great anticipation that the faithful look forward to that uninterrupted and eternal service rendered to him who deserves it all.

Guardian of Truth XXXV: 20, p. 614
October 17, 1991

By Greg Litmer

And I said, Oh that I had wings like a dove. For then would I fly away and be at rest (Psa. 55:6).

Who among us has not had thoughts similar to those expressed by David? Truly among the deepest longings felt by man is the fervent desire for rest. We long not only for the cessation of our toils, labors, and trials, but also for the enjoyment of the bountiful blessings to be found in sweet repose. For the Christian, just such a rest is promised, and indeed it serves as an “anchor of the soul, both sure and steadfast.” And that rest is heaven.

A wonderful treatise on this rest is found in the first eleven verses of Hebrews 4. The Hebrew writer speaks of the time in which God rested from his labors of creation, that being the seventh day. He intimates man’s part in this rest through the weekly sabbath instituted at Mt. Sinai and given to the Jews as a sign between God and them. This sabbath rest was but a symbol, or a type, of something yet to come. The Hebrew writer also speaks of a fuller realization of that longed-for rest in the land which flowed with milk and honey – Canaan, the promised land. Yet, even as the new generation of God’s chosen people entered into the land of Canaan, it but foreshadowed the rest yet to be obtained. Then came our Lord Jesus and his promise of rest found in Matthew 11:28-30, in which he said, “Come unto me, all ye that labor and are heavy-laden, and I will give you rest. Take my yoke upon you and learn of me; for I am meek and lowly in heart: And ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” As the Hebrew writer said, “We which have believed do enter into rest.” The follower of Jesus Christ does indeed enjoy rest now; rest from the guilt and the burden of sin, rest from the anxieties that plague us in this life. But even that does not truly satisfy all of our desire, all of our longing for that rest. Indeed, our life with Christ stirs within us intense and deep longing for the rest that it foreshadows – heaven. I am reminded of the apostle Paul’s words in 1 Corinthians 15:19, “If in this life only we have hope in Christ, we are of all men most miserable.” But thanks be to God “there remaineth therefore a rest to the people of God” (Heb. 4:9).

There are two different words that are used to describe this rest. In verse 3 of Hebrews 4, the emphasis is on cessation. The idea there is from the negative standpoint expressing things that will end. In verse 9, the word for rest indicates a sabbath rest, which implies considerably more than just cessation.

Let us consider some of the things with which we will no longer have to deal when we enter into that promised rest: (1) Heaven will be a place of rest from all forms of suffering. John expressed it so beautifully in Revelation 21:4 when he said, “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (2) In heaven, we will rest from the constant struggle with sin and the trying association with sinful people. Again from Revelation 21:27, we read, “And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.” (3) Heaven will be a place of rest from our toils of life, and it will be a place where at last we will lay our burdens down.

Our promised rest, however, will not be a state of total inactivity, for there will be bountiful blessings to be enjoyed and service to be joyfully rendered. Think about it, my friends. When we enter into that promised rest, we will be forever and consciously in the presence of God. John said in verse 3 of Revelation 21, “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” This rest will be a time of continual service to God, freely and joyfully given. From Revelation 22:3,4 we read, “And there shall be no more curse; but the throne of God and the Lamb shall be in it; and his servants shall serve him; and they shall see his face; and his name shall be in their foreheads.” The faithful children of God, with their robes washed and made white in the blood of the Lamb, shall reign forever and ever.

The longing for heaven sometimes grows so intense as to be painful. It will be ours to enjoy. “Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief” (Heb. 4:1).

Guardian of Truth XXXV: 20, pp. 618-619
October 17, 1991