Truth Magazine

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

By Harold Fite

Fire in the domestic realm is beneficial, By it we cook our meals and warm ourselves. Fire also destroys our possessions and our lives. Fire can inflict intense pain upon the human body; disfigure and destroy it. One has only to go to the burn center in Galveston, Texas to witness the horrible results of fire on flesh.

God frequently used fire to punish the disobedient. He rained brimstone and fire on Sodom and Gomorrah (Gen. 19:24). He brought hail mingled with fire upon the Egyptians (Exod. 9:23). By fire God destroyed two hundred fifty men who were in rebellion (Num. 16:35). God sent fire upon Nadab and Abihu to devour them because they acted without his authority (Lev. 10:2). Someday the heavens will be dissolved by fire and the elements shall melt with fervent heat (2 Pet. 3:12).

I have observed naming fire consuming industrial buildings and felt the scorching heat two blocks away. I have seen huge furnaces in which fire generated incredibly high temperatures. In both instances I thought, “This must be, in a small measure, what Hell is like.”

People fear fire, and respect it. Yell “fire!” in a crowded room and people panic and rush madly for the exits. In their hysteria some have crushed others to death fleeing from the searching and searing flames bent on engulfing them. Here we have a paradox: while people will flee from fire, millions are racing toward the fire of hell – actually inviting it!

Hell is a place of fire. The Scriptures describe hell as a “lake of fire” (Rev. 20:14) ; “furnace of fire” (Matt. 13:42); and “hell fire” (Matt. 18:9). It is into this fire that the ungodly will be cast. How terribly frightening to contemplate being thrown into a lake consumed by fire, or into a suffocating, searing furnace of fire. This is just a hint of what the fire of hell will be like.

Whatever the nature of that fire, God used the word that would best describe hell. If it is a metaphor it is a “likeness or similarity set forth as reality.” The punishment of fire is far worse than anything we have seen, heard, or imagined.

Fire produces pain. Those who go to hell will be tormented by fire. Jesus said, “There will be wailing and gnashing of teeth” (Matt. 13:42). The rich man died and was buried, “and being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.

Then he cried and said, ‘Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame.. (Lk. 16:23,24). He was in agony with no hope of relief.

The nature of this fire is “everlasting.” Jesus will ultimately say to those on his left hand, “Depart from me, you cursed, into the everlasting fire prepared for the devil and his angels” (Matt. 25:41). Jude describes it as “eternal” (Jude 7).

Jesus warns us that if we place our members at the disposal of sinful desires we shall be cast into hell fire, “where the worm dieth not, and the fire is not quenched. For everyone shall be salted by fire” (Mk. 9:48,49). There are two destructive forces: the worm and fire. Both suggests to us the permanence of retribution. The worm dieth not, therefore the “gnawing anguish” never ceases. Those in hell are “salted with fire” (preserved), therefore, the results remain constant. “The smoke of their torment ascends forever and ever; and they have no rest day or night” (Rev. 14:11). Just think, to be in constant agony forever, with no hope of escaping the horrors of hell.

“Knowing therefore the terror of the Lord, we persuade men” (2 Cor. 5:11).

Guardian of Truth XXXV: 19, p. 585
October 3, 1991

By Leon Odom

All Bible students familiar with the life of our Lord are cognizant of the fact that much of his personal teachings were involved in a confrontation with the Jews. The Jews always demonstrated that they had a real problem with their faith -both objectively and subjectively. In the times of the apostles they did not consider the gospel as a message directed to any Gentile, for to them the Gentile was despicable. However, Paul made the matter clear in Romans 1:16, declaring, “the gospel is the power of God unto salvation to everyone that believeth; to the Jew first and also to the Greek.” Hence the Jews often received rebukes, from both the Lord and the apostles, for their supercilious attitude toward those who were not the descendants of Abraham. The Jews not only had a faith problem relative to the gospel, but also with regards to their “belief” (or maybe we should say with their unbelief). Much of our Lord’s teachings on Hell emanated from conflict with the Pharisees.

This will serve to lead us into the text of this study. Matthew 8:5-13 is the record of the healing of the centurion’s servant. Here it is:

And when Jesus had entered Capernaum, a centurion came to him, pleading with him, saying, Lord, my servant is lying at home paralyzed, terribly tormented. And Jesus said unto him, I will come and heal him. The centurion answered and said, Lord I am not worthy that you should come under my roof. But only speak a word and my servant will be healed. For 1 also am a man under authority, having soldiers under me. And I say to this one, go, and he goes; and to another, come, and he comes; and to my servant, do this and he does it. When Jesus heard this he marveled, and said to those who followed, Assuredly, I say unto you, I have not found such great faith, not even in Israel! And I say to you, that many will come from the east and the west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the kingdom will be cast out into outer darkness. There shall be weeping and gnashing of teeth.

Jesus marvels at the faith of the Gentile centurion. The only other reference where it is said that “Jesus marveled” is in Mark 6:6, where he marveled over the “unbelief” (lack of faith) of the Jews. “Sons of the kingdom” refers to the Jews, to whom the kingdom belonged by heritage, according to their thinking. The Gentiles are represented as those from the east and the west who come to him by faith.

The Lord is using a simile to get his message across. To the Jewish mind was always the association of the kingdom to a gala festivity. Picture such an event as in a great hall: being conducted at night the hall is ablaze with torches giving off a brilliant light. Those inside are in fellowship with the king and other loyal servants. The felicity of the occasion is indescribable. On the other hand, picture those on the outside looking in. They are in the absence of light. They are cast away into darkness.

This scribe finds it interesting to note that there are two darknesses contemplated in the Scriptures. We would simply put it, outside of the kingdom in the world of deluded, ignorant, lying and rebellious souls. From this darkness men can be saved and finally enjoy the bliss of eternal light (Rom. 1:16). The second darkness, which we would explore, is the “utterly outside” darkness from whence there is no escape and which will last throughout eternity; that is, never ending. This “outside darkness” is not to be viewed as merely the absence of light, life, and joy. We need to realize that it is a dreaded power that drags souls away from the light and holds them forever in its control.

When we begin to think of this “outer darkness” as a place, even as heaven is viewed as a place prepared for the faithful, it becomes more realistic. When the student of the Bible thinks of heaven, his heart should leap with joy and his expectation should run high. Heaven! A place prepared for those in fellowship with the Father. A place where we shall forever be in the benedictive presence of God. There we can walk through the Elysian fields of glory and live in the perpetual springtime of eternity with the redeemed of all the ages past. In that land that is fairer than day, we will eat of the fruit of the evergreen tree, and drink the waters of everlasting life. We will bask in the sunlight of God’s love and mingle our voices with the angels as they sing the song of Moses and the Lamb with the volume of a “mighty water-fall. ” There we shall gaze on the towering walls of jasper and the beautiful gates of pearl. And more importantly, we shall see our Savior as he is. No wonder John said, “Come Lord Jesus, come quickly.” What a day that will be when all of the faithful get home!

Hence when we contemplate such a gathering as that, then we can view the eternal punishment of the workers of iniquity with more appreciation for what Jesus said in our text. In the outer darkness we are shut out of the portals of heaven forever. Out of the presence of Deity! In the outer darkness of eternal night the misery is pictured as “weeping and gnashing of teeth.” In hell there is fire but no light; it is utter darkness,- darkness in extremity; the highest degree of darkness, without any remainder of semblance of hope for light. In hell there will be great grief and deep rivers of tears shed to no purpose. All of the anguish of spirit will be the order throughout ceaseless ages. The castaways will be conscious of the joys and delights of the heavenly host, and will be aware that there is between the two places a “great gulf fixed.” To emphasize it all, that misery will last forever and forever without end! Perish the thought of ever being cast into hell.

Neighbor friend, we can let that be only a place we read about and avoid. We need to strive to “walk in the light” of his word while here on earth so that we can revel in the “light of heaven’s eternity” when this pilgrim journey is ended.

Guardian of Truth XXXV: 19, pp. 584-585
October 3, 1991