Truth Magazine

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

By Jack L. Holt

The word “annihilation,” is from the Latin nihil, “nothing.” The doctrine of annihilation taught by the Seventh Day Adventists, Jehovah’s Witnesses and others is that some, if not all, human souls will cease to exist after death; they will become nothing.

Warfield, in commenting on this subject, says, “This point of view may take three main forms: (a) that all men cease to exist at death (materialism); (b) that while man is naturally mortal, God imparts to the redeemed the gift of immortality and allows the rest of humanity to sink into nothingness (conditional immortality; (c) that man, being created immortal, fulfills his destiny in salvation, while the reprobates fall into nonexistence either through a direct act of God, or through the corrosive effect of evil” (annihilation proper).

In debates with Adventists I have asked them to produce one Scripture that teaches any spirit will ever cease to be, whether that spirit is angelic, demonic or human. No one has produced that Scripture. The Scriptures teach that all human spirits will eternally endure and their condition after death is settled by the choices they made and the life they lived on earth (2 Cor. 5:10; Jn. 5:28-29).

Books written to prove annihilation seem to have a built in flaw. The authors go to the Bible to prove their doctrine rather than to get the doctrine of God. When one comes to the Bible with his idol in his heart God will satisfy him according to his idol. Being in love with their idol they don’t mind wresting the Scriptures in their futile attempts to prove it worthy of worship.

Adventists deny the immortality of the soul. They refer to 1 Timothy 6:16, “God only has immortality.” Then they say since God only has immortality, the human spirit is not immortal so it dies. To them death means the spirit ceases to exist. But if one is saved, God bestows upon that one immortality and he will enjoy eternal life. Their argument on 1 Timothy 6:16, falls flat for it fails to take into consideration the truth that God may and does bestow immortality on all human souls. Adventists argue that the word death proves the wicked will cease to be. For example, Romans 6:23, “the wages of sin is death.” But death in the Bible is never set forth as the end of being, but the end of well being (Vines). The root meaning of the word death is separation, not end of being. In physical death a separation takes place when the spirit leaves the body. The Bible says “the body without the spirit is dead” (Jas. 2:26), but it never says the spirit out of the body is dead.

To be separated from God is to be separated from the source of all life, light and love. The second death is eternal existence away from God in the lake of fire, in the regions of outer darkness, where their worm (anguish, Bagster) does not die and the fire is never quenched (Matt. 25:30; Mk. 9:43-44). Does this “worm of anguish” feed on something that ceases to exist? Can one be punished before he begins to be? If not how can one be punished who ceases to be? Consciousness is an essential element of torment. Can one punish a fence post? Can one quench what the Lord calls an unquenchable fire? Since this fire is in hell, does hell cease to be?

Adventists seem to think they are qualified to apologize for the Savior’s teaching that all who leave this world in their sins will be eternally punished. They sit in judgment on God’s word and declare eternal punishment is inconsistent with God’s love. In a recent debate with an Adventist he “proved” eternal punishment is inconsistent with the character of God for Tom Paine and other infidels said it is! He declared the doctrine of eternal torment drives people from God, turns them off to the Scriptures, and drives them into infidelity.

To many, God’s revelation of himself in his book, as a just but loving God who will by no means clear the guilty, but punish them eternally is not consistent with what they conceive as the character of a loving God. So, worshipping and serving the creature rather than the Creator, they consider themselves qualified and empowered to rewrite God’s word and make the eternal God fit an image the world will accept. God can annihilate and be just, but he can’t eternally punish and be just. So declares rank unbelief of the word of God. This is the same error men follow when they try to rewrite God’s marriage law. After all, we have to doctor the word of God so the world will accept the God of the Bible! Why if we teach what God says on marriage it will turn the world off to the Scriptures. They just will not accept a God with such strict laws on marriage. So don’t preach the word, preach what people want to hear is the plea today. (Pardon the digression.)

The Scriptures are often rejected as our guide and man’s own reasoning becomes his god. The godless error of annihilation was invented by the devil in order to promote sin by banishing hell. And thousands fall for it. So when Jesus speaks of “the worm that never dies … .. the fire that is never quenched,” “the sons of the kingdom being cast into outer darkness where there will be (the) weeping and (the) gnashing of teeth” and about “fearing him that is able to destroy both soul and body in hell,” why you should just take that with a grain of salt. Adventists declare that teaching is an insult to the love and mercy of God. Unbelief will make void God’s word, won’t it? (cf. Rom. 3:3-4)

One of the most blatant errors of Adventists is the way they pervert the meaning of certain words. They take words like death, destroy, destruction, perish, blot out, and limit them to one meaning. They use these words to prove the wicked will not suffer eternal punishment for they cease to exist. It is hard for me to believe one can be intellectually honest and teach this error.

Guardian of Truth XXXV: 19, pp. 579-580
October 3, 1991