Truth Magazine

By Ron Halbrook

Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire (Jude 7).

Jude plainly says that Sodom and Gomorrah are a sign or symbol of eternal fire. How did these cities come to represent the horrible fate of eternal torment? How is this symbol used in God’s Word?

How Sodom and Gomorrah Became A Symbol

The inhabitants of Sodom and Gomorrah were the descendants of Canaan, the son of Ham, the son of Noah (Gen. 10:6-20, v. 19). Abraham lived about 1800 B.C. and descended from Noah’s son Shem. The journeys of Abraham carried him from Ur to Haran, to Bethel in Palestine, to Egypt, and back to Bethel. In this vicinity, Abraham and Lot, his nephew, prospered with their flocks and herds until it seemed necessary to separate. Bethel is twelve miles north of Jerusalem. Looking toward the east from the higher ground of Bethel, one could see Sodom and Gomorrah in the plain of Jordan. The whole region was well watered, “as the garden of the Lord” (Gen. 13:10). Lot moved into this region, “but the men of Sodom were wicked and sinners before the Lord exceedingly” (v.13).

Sodom and Gomorrah were located near and confederate with three other cities (Admah, Zeboim, and Bela also called Zoar), all in the vicinity of “the vale of Siddim,” which Moses said many years later “is the salt sea” (Gen. 14:1-3). King Chedorlaomer of Elam conquered these five cities. When they rebelled against him later, he raided them and took many spoils of war and many captives, including Lot. When Abraham heard of this, he led 318 of his men in pursuit of Chedorlaomer, caught up with him at Dan, and rescued all the possessions and people which had been taken (Gen. 14:1-16).

When Abraham returned, he was met by the King of Sodom and his allies, and by Melchizedek, who was both the “king of Salem” and “the priest of the most high God.”

In the presence of these kings, Melchizedek blessed Abram in the name of “the most high God, which hath delivered thine enemies unto thy hand.” Abram gave to this king and priest “tithes of all” things in his possession, i.e., God was honored with a portion of the booty recovered. Abraham refused to accept from the king of Sodom “a thread even to a shoe latchet” lest the king should say, “I have made Abram rich” (Gen. 14:17-24).

In spite of the exceeding wickedness of Sodom and Gomorrah, through Abraham and Melchizedek God manifested himself, extended his patience, and provided an opportunity for these cities to repent.

God sent angels in the form of men as messengers to Abraham, declaring his intention to destroy Sodom and Gomorrah “because their sin is very great.” No doubt thinking of Lot, Abraham pled for God to spare Sodom if only fifty righteous souls could be found in it. Then he went down to forty-five, forty, thirty, twenty, and ten! God agreed to spare the city each time but, alas, not even ten could be found (Gen. 18:16-33). Think of it! Out of all the cities of the plain, ten righteous people could not be found!

As recorded in Genesis 19, God sent the messengers to warn Lot in Sodom to escape for his life. Lot graciously received them, but the men of the city demanded Lot to relinquish his visitors to them for the purpose of abusing them in homosexual practices. The Sodomites were so perverted that they violently beat upon Lot’s door, threatened him, and then persisted in their demands even after the Lord struck them blind! Lot, his wife, and his two daughters believed the angels’ warning that they had come to destroy Sodom, but “he seemed as one that mocked unto his sons in law” (v. 14). Lot, his daughters, and his wife dreaded to leave their friends and loved ones behind when the time came, but the messengers persuaded them and literally pulled them by their hands to lead them out, “the Lord being merciful to him” (v.16).

The angels granted Lot’s request to spare the little town of Zoar, to which he fled. As he fled, his wife violated the angels’ command that no one look back, “and she became a pillar of salt” (v.26).

Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven; and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground (Gen. 19:24-25).

We can only imagine what went through Abraham’s mind when he looked off into the distance “toward Sodom and Gomorrah and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace” (v.28).

From that day until this day, Sodom and Gomorrah have symbolized God’s fierce hatred of all immorality, especially the sin of homosexuality, and the horrible ruin brought upon the sinner by God’s wrath. The grave of Sodom and Gomorrah is not covered with fertile soil bearing grass, forests, and crops like other cities of antiquity. No, its grave is covered by the Salt Sea, the Dead Sea. This sea is not noted for delicious fish, nor its shore for beautiful flowers. Where there was once a veritable garden of the Lord and a thriving population, now “there are great quantities of salt, with deposits of bitumen, sulphur, and nitre on the shores of the Dead Sea.” This depressing depression “has the earth’s lowest surface, 1290 feet below sea level,” and its “water’s depth attains 1300 feet.” The Dead Sea’s “salt concentration reaches 25 percent, four times that of ocean water. Magnesium bromide prevents organic life; the climate is arid, and the heat extreme” (see “Gomorrah” and “Dead Sea” in The Zondervan Pictorial Bible Dictionary, 1963).

The Symbol in the Old Testament

God has utilized this symbol of his wrath over and over throughout the history of the world. Moses lived about 1400 B.C., 400 years after Sodom was destroyed. Through Moses God warned the Israelites that if they turned their backs on him, the heat of his great anger would turn their land into another Sodom and Gomorrah:

And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the Lord overthrew in his anger, and in his wrath (Deut. 29:23).

In such a time, it would be said of God’s people, “For their vine is of the vine of Sodom, and of the fields of Gomorrah” (32:32).

Amos prophesied in the mid-700s B.C. concerning the sins and approaching judgment of Israel. God had chastised Israel in several ways, such as by destroying some of its cities through wars or natural calamities. “I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning.” Israel must “prepare to meet thy God” for a final judgment (Amos 4:11-12).

About 750 B.C., Isaiah sorrowed over the apostasy of Judah, and said that the Lord had “a very small remnant” left who served him, lest “we should have been as Sodom” and Gomorrah (Isa. 1:9). Isaiah then compared the brazen wickedness of both the people and the rulers of Judah to the shameless conduct of Sodom and Gomorrah (Isa. 1:10; 3:9). Though God would eventually use Babylon to punish his own people, he would then punish Babylon for its pride and excessive violence “as when God overthrew Sodom and Gomorrah” (Isa. 13:19). Sodom represents brazen evil followed by the judgment of God from which none can escape.

The prophecies of Zephaniah (about 630-625 B.C.) foretell God’s universal judgments against many nations, including his own people. Turning his attention to the east, the Lord declared, “Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt pits, and a perpetual desolation” (Zeph. 2:9). Sodom and Gomorrah represent the horrible punishment brought about by sin, however God may execute his judgments.

During the late 600s and early 500s B.C., when Judah was collapsing and going into Babylonian captivity, Jeremiah said her prophets committed immorality, walked in lies, and caused the people to persist in sin. Such prophets are like Sodom, and the people like Gomorrah (Jer. 23:14). The sin and punishment of Jerusalem are said to be so shocking as to be greater than that of Sodom, which was overthrown “in a moment” without the hands of men (Lam. 4:6). Thus, Sodom symbolizes sudden and divine punishment. God likens his judgments against Edom and against Babylon to the overthrow of Sodom and Gomorrah: “no man shall abide there” (Jer. 49:18; 50:40). Thus, Sodom symbolizes utter ruin and desolation.

Ezekiel prophesied as Judah went into Babylonian captivity. He emphasized the shame of Judah’s sins by saying she was the sister of Samaria and of Sodom, but her sins were worse than theirs (Ezek. 16:44-59). Judah exceeded “the iniquity of thy sister Sodom” in such sins as pride, materialism, idleness, and abuse of the poor. Such sinful attitudes and conduct led to the “abomination” for which Sodom was finally destroyed (vv. 49-50). Sodom reminds us that such sins always lead downward to destruction.

The Symbol in the New Testament

Jesus taught that the destruction of Sodom and Gomorrah was a literal, historical event, not a myth, parable, fable, or fairy tale. When Jesus stressed the importance of being watchful and prepared for God to exercise judgment, he referred to the historical events of “the days of Noah” and of “the days of Lot.”

Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all (Lk. 17:28-29).

Then, he added, “Remember Lot’s wife” (v. 32). Jesus referred to the destruction of Sodom on a specific day (“the same day that Lot went out of Sodom”), by a specific means (“it rained fire and brimstone from heaven”), and with a specific result (“destroyed them all”). Jesus used Sodom to reinforce the lesson that men must take seriously God’s warning of judgment.

When Jesus sent his disciples out on the limited commission, he said of those people who refused God’s Word, “Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city” (Matt. 10:15; cf. Mk. 6:11; Lk. 10:12). Jesus made the same statement concerning cities which heard his teaching, saw many “mighty works” which confirmed the truth of his teaching, and still “repented not.” Capernaum would be brought down from its exalted position to the suffering of the wicked in hades, just as Sodom was (Matt. 11:20-24).

Sodom had heard the truth, and seen it confirmed through Abraham and Melchizedek. This opportunity should have brought Sodom to repentance, but they hardened their hearts against it. The people of Capernaum had heard the truth, had seen it confirmed by Jesus Christ himself, and yet had hardened their hearts. In rejecting the fuller revelation and greater blessings of the gospel, they made themselves worse than Sodom. Such comparisons were designed to impress the people with the shame and disgrace of their sins, and with the certainty of God’s judgment against them.

Notice that Jesus taught that the people of Sodom were not annihilated. They are in hades, awaiting the final judgment. They will be raised from the dead to give an account of themselves “in the day of judgment.” The people of Capernaum and all other people will be there. When Jesus says, “It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city,” he does not mean that the Sodomites will be excused and exonerated, nor that hell will be cooler or shorter in duration for them than for others. Sodom is symbolic of the certainty of God’s wrath against sin, and of the utter and awful punishment brought about by sin.

Sodom is the preeminent example of God’s wrath. To say that someone’s sins are worse than Sodom’s, or that it will be “more tolerable” for Sodom, does not make Sodom’s punishment any less certain or severe. It simply underscores the absolute certainty and awful severity of the punishment promised in the comparison!

Jesus came to warn of judgment to come, but also to save us from it. He told his Apostles to preach salvation from sin and eternal torment:

And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mk. 16:15-16).

“He that believeth not shall be damned” means that hell is real. When Jesus comes again, he will judge the world and deliver his people (Acts 17:31; 2 Thess. 1:7-9).

When Jude warned against the subtle and corrupt influence of apostates and their doctrines, he also warned that they lead men to destruction in the day of judgment. He underscored the certainty and the severity of divine judgment with three examples: the Jews “that believed not” during the wilderness wanderings, the angels who fell and who are “reserved in everlasting chains under darkness unto the judgment of the great day,” and finally Sodom and Gomorrah (Jude 4-7).

Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire (v. 7).

Following a similar pattern which points to Sodom as the preeminent example, Peter warned against false teachers and the judgment to come by pointing to three examples: the angels, Noah’s generation, and finally Sodom and Gomorrah (2 Pet. 2:1-8).

And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an example unto those that after should live ungodly (v. 6).

When God rained “brimstone and fire” upon Sodom, He literally turned the city “into ashes” (Gen. 19:24; 2 Pet. 2:6). He did it in such a fashion as to demonstrate that this fire came from God, not from man. Whether men like it or not, God destroyed Sodom in such a way as to memorialize for all time his hatred of immorality, especially homosexuality. Furthermore, he sent such a horrible, unrelenting, unquenchable fire as to necessarily imply “the vengeance of eternal fire” (Jude 7). The fire of God’s anger pursued the Sodomites on earth, still torments them in hades, and will punish them throughout all eternity.

The spirit of Sodom is still alive, but is doomed to defeat. In establishing the church, God sent out men to reveal the gospel and to spread it throughout the world. In an effort to destroy the church, Satan killed many of these faithful witnesses to the truth of the gospel. John pictured the scene of this slaughter in these words: “and their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified” (Rev. 11: 8). The city which serves Satan is immoral and obstinate like Sodom, binds people in sin as Egypt bound the Jews, and rejects the truth and its author. The witnesses and the cause of truth were raised. Christ conquered his enemies, and the city fell. The last book of the Bible reminds us of the symbol given in the first book. The spirit of Sodom is doomed to utter and eternal defeat.

Whether the lusts of Sodom attract us, or its wickedness afflicts us, let us remember that it is “set forth for an example, suffering the vengeance of eternal fire” (Jude 7). It is the sign and symbol of eternal torment!

(For further study, see Halbrook, “Eternal Punishment,” The Doctrine of Last Things: Florida College Annual Lectures, 1986, pp. 114-137.)

Guardian of Truth XXXV: 19, pp. 594-596
October 3, 1991

By Warren E. Berkley

One positive step we can take toward motivation for righteousness, and abstaining from sin is: Consider the revulsion of what the Bible tells us about eternal punishment. The greatest and deepest tragedy of hell is banishment from the blessed presence of God and the eternal relationship with the Son (2 Thess. 1:9). But there is more. . .

Everybody needs to know that the suffering of hell will be intensified by the kind of people who will be there. The devil and his angels will be there, along with all the immoral and depraved of mankind. It will be the home of all hypocrites; the dwelling place of murderers, liars and all the brutal, selfish men of history.

A graphic and familiar statement about the inhabitants of hell is that which is given by John in Revelation 21:8. “But the cowardly and unbelieving and abominable and murderers and sexually immoral and sorcerers and idolaters and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.” Eight kinds of sinners are named here; notice. . .

The cowardly are the fearful ones, who have not the strong faith to “overcome” (see Rev. 21:7). (See the tragedy of this kind of fear; Jn. 12:42,43; Gal. 2:12; Prov. 29:25.)

Unbelieving people do not have the faith of the gospel. They do not walk or live by faith (Rom. 1:16,17). In spite of the “many infallible proofs” and appeals of the gospel, they refuse to acknowledge the truth and live by faith.

The abominable are those whose conduct is disgusting and offensive before God. They drink iniquity like water (Job 15:16). Atheists reject God’s existence, and thus become involved in abominable works (Psa. 14:1; 53:1). Some “profess that they know God, but in works they deny him, being abominable, disobedient, and disqualified for every good work” (Tit. 1:6).

Murderers were once regarded as the core of the criminal element of society. We connected murder with the “underworld” or with sudden impulses of selfish and wicked anger. Today, murder has evolved into a commonly accepted alternative to self-control, as we have witnessed over 20 million abortions (of convenience) since 1973! Those who are guilty, John says, “shall have their part in the lake which burns with fire and brimstone.”

The sexually immoral. The common sentiment in our society is that any and all forms of sexual expression are legitimate, just as long as they are pleasurable. One denominational “committee on human sexuality” even said: “Where there is justice-love, sexual expression has ethical integrity. That moral principle applies to single . . . married, gay, lesbian and bisexual persons” (Presbyterian Committee on Human Sexuality; via. U.S. News & World Report, June 19, 1991, p. 63). God says, “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers, God will judge,” so here is what has “ethical integrity” – abstain from sexual immorality (1 Thess. 4:1-8; 1 Cor. 6:18; Gal. 5:19-21).

Sorcerers. Sorcery is a vain and desperate means of seeking some kind of thrill and/or guidance through drugs, potions, claimed incantations or alleged magical spells. It caters to the flesh; exalts man above God; leads people away from purity and righteousness. And, it is a lie! This is why Jeremiah said; “your prophets … diviners, dreamers, enchanters and sorcerers . . . prophesy a lie unto you” (Jer. 27:9-16). In recent times, the New Age Movement has revived an interest in things of this nature. The Christian needs to understand and teach: these things are of the Devil, and those involved “shall not inherit the kingdom of God.” (See also: Exod. 22:18; Mal. 3:5; Isa. 47:9; Acts 8:9-25; 13:4-12; 19:19; Gal. 5:20; Rev. 22:15.)

Idolaters give to something or someone, the affections, worship and devotion only God deserves. The prophets told the people that to follow idols is to become an idolater (Jer. 2:5). Peter wrote, those who have armed themselves with the mind of Christ will not participate in “abominable idolatries,” and John simply said: “Little children, keep yourselves from idols” (1 Pet. 4:3; 1 Jn. 5:21).

All liars will be there too! Those who are false; they lie to themselves, to others, to God, they will be excluded from heaven, and punished forever. “. . . outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie” (Rev. 22:15).

“All these hideous characters are but the creatures of sin. Sin is a cowardice, sin is faithless, sin is abhorrent, sin is murderous, sin is lascivious, sin is deceptive and idolatrous. All these productions of sin are abhorrent to the Divine nature. ‘It is the abominable thing’ which he hates, and he consigns sin to irretrievable destruction, and it is destined to have its part in ‘the lake which burneth with fire… (Pulpit Commentary, Vol. 22, Revelation, p. 538). Also, in this gruesome place of eternal punishment. . .

“The unjust” in 2 Peter 2:9. They have a “reservation.” The text says, “The Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment.” The unjust are those who are “not in conformity with right” (W.E. Vine, p. 171). In the context of 2 Peter 2, these were “false teachers” who were bringing in “destructive heresies, even denying the Lord who bought them” (2 Pet. 2:1). Hell will be occupied by them. (Thought Question: If the false teacher enters a plea of “sincerity” or “ignorance,” will the punishment be withheld on that basis? See 1 Tim. 1:3; 1 Cor. 4:4.)

“Those who do not know God, and . . . those who do not obey the gospel of our Lord Jesus Christ. ” You can expect to find these impenitent, disobedient ones there, according to 2 Thessalonians 1:8. And this is one reason Paul said, “Knowing, therefore, the terror of the Lord, we persuade men” (2 Cor. 5:10,11).

The lawless will be there too. Jesus will pronounce the verdict: “I never knew you: depart from Me, you who practice lawlessness!” (Matt. 7:23) In the context of this verdict, there is a contrast we discern between those who do “the will of my Father” and “you who practice lawlessness.” And “lawlessness” or “iniquity” is the condition of one without law or without authority (anomia). Faithful preachers and teachers do not stress Bible authority for fear of violating a “traditional” emphasis among churches of Christ. The attention we give to understanding and applying Bible authority is motivated, in part, by the Lord’s warning. And, “whoever transgresses and does not abide in the doctrine of Christ does not have God” (2 Jn. 9). Where will these transgressors wind up if they neglect repentance?

Those who “sin willfully” after receiving the knowledge of the truth can anticipate “a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries” (Heb. 10:26,27). It should be our daily desire to avoid all sin (1 Jn. 2:1). But “if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous,” and “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 Jn. 2:1; 1:9). In the Hebrews 10 context (at verse 26), the writer’s statement refers to one who sins willfully. Here is the person who sins, who keeps on sinning, and who does not allow guilt and conviction to produce repentance. If you experience the agonies of the everlasting fire of hell, these willful sinners will share that suffering with you.

If you now insist upon having your own way; if you shun the presence of God, and seek association with those who love the world, you can expect to spend eternity banished from the presence of God, and in the company of these people forever. How much better to be “justified by his blood” that we might “be saved from wrath through Him” (Rom. 5:9).

Guardian of Truth XXXV: 19, pp. 592-593
October 3, 1991

By Bob Dickey

Revelation 6:8

“And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. . .”

“I thought I’d die before we got out of there; professor Winchell went on for an eternity!” Such loose talk is common today as many seek to express their feelings in noticeably extreme fashion, but true consideration of the biblical teaching of eternal death would sober us all in mind and in speech.

Eternal death is perhaps one of the most apt of all biblical descriptions of Hell (Gehenna), the final state of the wicked. while other descriptions and terms must be considered (fire, torment, darkness, etc.), the very nature of this punishment and its duration can best be viewed by understanding the meaning of the Scripture’s use of the words eternal death as applied to Hell.

Hell Is Death – The Second Death

When we consider the state of the unbeliever’s eternal destiny, it is best understood in terms of death. Paul spoke of this death as the consequence of sin (Rom. 6:23), indicating that it would result when one lived according to the flesh (Rom. 8:13). This death of which we now speak is not physical death. Physical death ends life as we know it upon the earth, but spiritual death is the consequence of sin. It is a death that, unless one is born again, will be experienced eternally. Sowing to the flesh will cause one to reap “corruption” (relating to death); sowing to the Spirit will bring eternal life (Gal. 6:7-8).

That death which is descriptive of the destiny of the wicked is graphically pictured in the Revelation: “He that overcometh shall not be hurt of the second death” (Rev. 2:11); “Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power” (Rev. 20:6); “And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire” (Rev. 20:14; see also, Rev. 21:8). Notice that in these passages Hell (the destiny of the wicked) is termed “the second death.” Indeed, the believer may die physically, but he has a spiritual life and fellowship with the Father that will continue. When the unbeliever comes to physical death, he will find beyond that mortal separation a far greater one: a separation from the presence, blessings, and fellowship of God. This tragic separation is described as the second death. Writing of this second death, Alford explains: “As there is a second higher life, so there is also a second and deeper death. And as after that life there is no more death, so after that death, there is no more life” (Henry Alford, The Greek Testament, p. 735). This second death is in clear contrast to the heavenly inheritance of the saints of God. The wicked that suffer this second death shall do so in the lake that burns with fire and brimstone (Rev. 20:14-15).

Once we understand this concept of Hell as death, viewing it as separation from God, we will find deeper significance in the warning pronouncements of our Lord to the unrighteous: “Then shall he say also unto them of the left hand, Departfirom me” (Matt. 25:41); “And these shall go away into eternal punishment” (verse 46; emphasis mine, bd). The terms “depart” and “go away” show clearly a separation from the blessed fellowship of the Father and the Son. When the wicked suffer everlasting destruction it will be “away from the face of the Lord” (2 Thess. 1:9). The eternal place of dwelling will be outside the wedding feast, for the door to the banquet-hall will be shut (Matt. 8:11f; 22:13; 25:10-13). They will knock on the door, but their efforts at entry will be in vain (Lk. 13:28). They will find themselves outside with the dogs (Rev. 22:15). Their place shall be in the bottomless pit of darkness (Rev. 9:1-2,11; 20:1-3). Thus shall they ever remain – separated eternally from the presence of the Father and the glorious Lamb.

Hell Is Eternal – Everlasting

Men struggle with the concept of eternal. Perhaps understanding the nature of Hell as death – separation from God -would do much to ease the grasp of the idea of eternal punishment. It should be viewed as the constant, continual, and unending separation from the Father.

Eternal means “without end, never to cease, everlasting” (Thayer). It is interesting to note that Liddell and Scott, in their Greek-English Lexicon, refer to the classical Greek with the word “perpetual” and indicate its similarity to the Greek adjective aidios, defined by them as “everlasting” or “eternal.” It is clear that in classical usage, the word meant perpetual, eternal, or ever-lasting. The Scriptures speak of God as eternal; so also, things not seen, glory, salvation, redemption, covenant, kingdom, gospel, etc. , as well as eternal punishment, judgment, fire, destruction, etc. The term may signify “age-lasting, ” or as long as an age may endure (regarding dispensation or time). But when it is found in reference to man’s judgment and the end of all earthly things, it carries the idea of eternal or never ending.

Perhaps an unfortunate distinction is sometimes made when considering the statement of Matthew 25:46: “And these shall go away into everlasting punishment: but the righteous into life eternal” (KJV). Somehow, as a result of this unfortunate translation, many have stumbled, concluding falsely that there is some distinction between these terms. But the Greek text has but one and the same adjective. It describes the destiny of both the righteous and the wicked. A consistent rendering (as is found in the ASV, NASB, etc.) does much to avoid this unwarranted distinction. The eternal punishment of the wicked is just as long as the eternal bliss and reward of the righteous.

In fact, it is often helpful when considering the idea of eternal punishment in Gehenna to contrast the life of the righteous with the torment of the wicked:

1. The righteous (before the throne of God) “serve him day and night” (Rev. 7:14-15).

The wicked (who worship the beast) have no rest day and night” (Rev. 14:11).

2. Of heaven (the abode of the righteous) it is said, “there shall be no night there” (Rev. 21:25).

Of hell (the prison-house of the wicked) we must read, , ‘outer darkness” (Matt. 22:13; 25:30).

The duration for both groups is the same. To remain with God will bring eternal life; to be separated from God will result in eternal death. The punishment of Gehenna is unending, just as its fire is unquenchable (Matt. 3:12; 18:8; Mk. 9:43; Lk. 3:17). In that horrible place, the worm does not die (Mk. 9:48). The bonds that hold the wicked there are never loosed (Jude 6-7). The smoke of that torment ascends forever (Rev. 14:9-11). The shame and contempt of that place, and those who go there, is everlasting (Dan. 12:2). The torment will go on unabated, “day and nightfor ever and ever” (Rev. 20:10).

Certainly it is difficult for finite minds to understand the concept of eternity. We show that difficulty when we say such things as “spend eternity” (We may spend money, but not eternity.), or we use the expression “throughout eternity ” (which suggests it has an end). Our human familiarity with time as we know it makes it almost impossible to grasp the sense of eternity. Sadly, most have little fear of the thought of eternal punishment in Hell.

But make no mistake about it! It will not be death for just a few years, decades, or centuries. God will not be away for just a while. The pain and agony will never go away. There will never be the relief of rest. If Hell were only to last 1,000 years perhaps it could be endured with some hope. After one day there, you could say, “I only have 999 years and 364 days, and I’ll get out of this place!” But there is no getting out of Hell. There is no measurement of days or years -just the never ending torment of a Devil’s punishment. As someone has said, “Hell is not a place where one goes to be purged, purified, salvaged, or made fit to go to heaven. Hell is not a reform school, resort, or playground. Hell is a place of eternal punishment.”

So, we urge men to stay out! There is only one Way to stay out (Jn. 14:6), but there is no way to get out! Willy Sutton, the famous criminal, used to boast that there was no prison that could hold him. Men may escape from manmade prisons, but they will never climb out of the bottomless pit of Hell! No one will be able to swim across the lake of fire and brimstone! Don’t make the mistake of living so that you will go there – it is a place of eternal death!

Guardian of Truth XXXV: 19, pp. 588-589
October 3, 1991

By Gregory L. Sharp

The Ecclesiastical writer pointedly states “there is no new thing under the sun” (Eccl. 1:9). This truth is evidenced in numerous fields, but perhaps none more poignant than in religious beliefs. There is a definite tendency for certain fallacious beliefs to be rekindled from generation to generation. One such erroneous belief is that the eternal punishment of evil doers is irreconcilable with the justice of God. This belief has led man to conclude that final punishment will not be eternal, but will eventually end.

Despite biblical teaching to the contrary, the belief in limited punishment has been advanced in denominational circles by both the universalists and the annihilationists. The universalist advocates that all men will ultimately become pure and happy after being cleansed from their sins in Hell fire; the annihilationist believes that the wicked will simply cease to exist or, at the most, only suffer a moment of pain at the destruction of being cast into Hell.

Variations of these beliefs have occasionally entered into the Lord’s Church, both in modern times and historically. There is a false comfort in denying the biblical teachings of everlasting punishment, for it lessens the severity of sin and the consequences of choosing to serve Satan in this life. Although the false teaching of limited punishment is again finding favor and growing in prominence among those within the Lord’s church, their arguments and doctrine are not new; nor is their reasoning the result of “great study and insight” into the Scriptures. Error is still error, even when clothed in the guise of “enlightened understanding.”

Within the churches of Christ, the traditional positions of limited punishment are best stated by Moses E. Lard, who advanced the premise that Hell is limited in duration when he penned an 1879 article entitled: Do The Holy Scriptures Teach the Endlessness of Future Punishment? (Transylvania Printing and Publishing Company: Lexington, KY.) While brother Lard clearly denied the conclusions drawn by the universalists and the annihilationists, he nevertheless reasoned from the same premises. Lard states that the question of endless punishment “is not settled in the New Testament; that the New Testament pronounces no decision on it; and, consequently, that no uninspired human mind will ever, in this life, be able to say whether that punishment is, beyond the ages into which it runs, endless or endable” (p. 41).

Three basic arguments were advanced by Lard, and now, over one hundred years later, held forth by the current breed. First is an attempt to expand the definition of the Greek words aion and aionion, and the Hebrew word olam. Second, is a hermeneutical discussion centering on God’s sense of “Justice” and how the concept of justice must modify the contextual definitions of the above words to prohibit endless punishment. Last, is a negative argument that endless punishment somehow denies God’s Omnipotence by preventing adequate punishment for sin. Without claiming an exhaustive study of any of these points, let us examine these arguments regarding limited punishment in the light of Scripture.

Does Eternal Mean Endless?

Three words are primarily used in the Bible to denote eternal”: the Hebrew word olam, and the Greek words aion and aionion. Thayer defines the two Greek words alternately to mean: “age, perpetuity of time, eternity; without beginning or end, that which always has been and always will be,” (pp. 19-20). Gesenius defines the Hebrew word to mean: “forever, continuous existence, perpetuity, indefinite” (pp. 761-762). There is little dispute as to these words commonly meaning “endless.” Instead, effort is made to demonstrate that any of these words do not necessarily have to mean endless, but can mean “just to the end of that age.” Frankly, we will readily admit that certain passages, particularly Old Testament land promises and laws, must be defined by context to the expanded definitions that limit duration. The above words can, and often do, have a definition limited to a particular age or time frame. But the key is context. Any word can be “twisted and wrestled” so as to distort any clear cut, 100 percent sure meaning. Just look at the abuse heaped on “baptize” and “church” or Jehovah Witness’ arguments on “soul” or “spirit.”

In the New Testament, the words aion and aionion are almost exclusively used to denote endlessness or eternal. Because occasional exceptions may be found in the word’s usage (as with church, ekklesia, to denote a town council in Acts 19:39), does not alter its normal usage. Clouding the issue with extensive etiological data does not change the fact that the same word is used to refer to Heaven as is used to refer to Hell in Matthew 25:46 and other passages. Jesus used the same word, in the same sentence, to describe eternal life as he did to describe eternal punishment. Brother Lard and others contend that Heaven’s endlessness is implied by contorting other Scriptures. Yet there is no direct promise of an endless reward in the Bible without somehow falling back on the Lord’s inspired use of the term aionion for eternal. There was no plainer way available in that language for Jesus to describe endlessness than by the use of the word eternal. The longevity of Heaven stands or falls alongside the longevity of Hell; if one will eventually end, so will the other. Yet who is willing to accept a limited longevity in Heaven?

The Justice of God

Two premises are advanced by Lard, and current preachers, to deny endless punishment based upon the concept of God being a God of Justice: “First Proposition No man, if left to himself, no man uninfluenced from on high, should want the punishment to be endless . . . . No living man can, if he have a heart at all, want one of these, his fellow creatures, punished endlessly” (p. 4). Brother Lard, et al., fail to realize that there are many things we do not want, but that justice nevertheless demands. 2 Peter 3:9 says the Lord is not willing that any should perish but verse 10 says many will perish! Punishment reinforces the justice of God, it does not violate his justice. Such reasoning is designed to comfort those who willfully rebel against their Lord. Note brother Lard’s comments: “Last of all, if the dark future now looks out upon you more enchantingly; and if, in addition to this, the ultimate doom of our poor lost kindred looks less overwhelming and shocking than in the past, it is enough. My achievement is complete” (p. 50). Emotional reasoning from what our human heart “feels” to be right is not providing a “thus saith the Lord,” but rather treading on God’s territory by legislating where he has not.

The second rationale is, again, based upon human reasoning, this time upon intellectualism: “There is a large class of thoughtful men of the day, men of high morality and judicial fairness of mind who, on the question of future punishment, reason thus: God cannot, in justice, be the author of endless future punishment. The Bible teaches that he is. Therefore the Bible is not from God” (p. 48). Lard continues to argue that we can reach these men by showing that the Bible does actually “fit” their own preconceived notions, and they will be lead to the Truth! This argument hardly deserves attention, if it were not for the emotional persuasiveness of its appeal. What authority do we have to alter the Bible in order to convert the humanistic skeptic? And if a man will reject the Bible because it does not fit his own conceits on one point, will he not reject it again when it eventually becomes inconvenient or goes against his own thoughts on some other point?

The Omnipotence of God

A difficult puzzle is presented, not unlike the ones the Sadducees were fond of presenting to Christ. Lard says: “The real question, therefore, is – Can God adequately punish human sin, committed under these circumstances? God is infinite in power, infinite in resources, and all eternity lies before him. Now, it is positively shocking to say that he cannot adequately punish human sin. Yet this is precisely what we must say, provided future punishment be endless. Endless punishment is punishment still running; and punishment still running is not adequate punishment. Whenever punishment becomes adequate, it must end. Therefore, if future punishment be endless, it is so because God cannot adequately punish sin” (pp. 31-32). Let us approach this puzzle in the same manner Jesus often approached “trick” questions: from the reverse. Rephrase the question to be: “Can God adequately reward righteousness? Endless reward is reward still running; and reward still running is not adequate reward. Therefore if future reward be endless, it is so because God cannot adequately reward righteousness” (Isaac Errett, 1879:26).

“For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isa. 55:8-9). It is not up to man to lessen direct, inspired, statements just because they do not agree with his own contorted logic. What Jesus and the Bible say about eternal reward is precisely what they say about eternal punishment. Both are without any end. This does not negate God~s Justice, nor does it limit his power. The extent of either extends beyond man’s finite grasp.

Brethren who purport this strange doctrine of denying an endless punishment claim to also reject the universalist position of eventual purification and restoration to Heaven, and to also reject the annihilationist position of a ceasing to exist. Yet to reject endless punishment requires the assumption of one of those positions. What will happen when their “limited punishment” ends? Will the sinner be restored to God’s favor, since he has now been adequately punished and is, in a sense, righteous? Or will the former sinner simply cease to exist when his punishment is concluded? The only alternative is to simply accept the biblical statements of the certainty of endless punishment for the wicked and endless reward for the righteous. Let us be content with what the Lord has revealed in Scripture, and not modify Scripture with our own emotionalism and fanciful conjecturing.

Guardian of Truth XXXV: 19, pp. 582-583
October 3, 1991