Chapter IV: The Wicked Are to Be Punished

Rom. 2:8, 9--"But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile." "Wrath" indicates the settled mind of God towards the persistently wicked (John 3:36); "indignation," the outbreak of that wrath at the day of judgment; "tribulation," severe affliction (Matt. 13:21; 24:9; Rev. 7:14); "anguish," torturing confinement in a strait place without relief, as in a dungeon, or in stocks. God grant that we may never know what these terms fully mean.

Matt. 25:41, 46--"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. And these shall go away into everlasting punishment." 2 Thess. 1:7-9--"When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." See also Mark 9:43-50 which speaks of the wicked being cast into "hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched."

There are certain important words in these scriptures which demand our attention, and which we need to understand in order to get right views of the doctrine we are now considering. They are as follows:

1. "ETERNAL."

We read of "eternal" or "everlasting" punishment, "everlasting" fire. It is objected that the word "eternal" or "everlasting" does not mean "forever." This may be true. But we are all willing to admit that when this word qualifies the condition of the righteous it means for ever, without end, e.g., the righteous shall go "into life eternal." The same word, however, qualifies the punishment of the wicked, e.g., "these shall go away into everlasting punishment." Fairness demands that we make the joy of the righteous and the punishment of the wicked--both qualified as they are by the same Greek word--of the same duration. If there is an end to the reward of the righteous, there is also to the penalty of the wicked. The one lasts as long as the other. If "destruction" means annihilation, then there is no need of the word "eternal" to qualify it. Further the Scriptures present the punishment of the wicked not only as "eternal" (or age-long) but as enduring "for ever and ever," or "unto the ages of the ages" (Rev. 19:3; 20:10; 14:11, R. V.). Here is a picture of ages tumbling upon ages in eternal succession.

2. "PUNISHMENT."

The meaning of this word will be found under the previous division (III) dealing with the subject of Annihilation.

3. "FIRE."

This is one of the most constant images under which the torment and misery of the wicked is represented. Fire is a symbol of the divine judgment of wrath (Matt. 5:22). In Matthew 3:10 the godless are represented as a tree hewn down and cast into the fire; in 3:12 the chaff (godless) is burned with unquenchable fire; in 13:42 the wicked are said to be cast into a furnace of fire.

Is the "fire" spoken of here _literal_ fire? It is an accepted law of language that a figure of speech is less intense than the reality. If "fire" is merely a figurative expression, it must stand for some great reality, and if the reality is more intense than the figure, what an awful thing the punishment symbolized by fire must be.

It is contended that fire must necessarily consume; that nothing could continue to exist in fire. Is it not remarkable that the Baptist uses the word "unquenchable"' (Greek, "asbestos") when speaking of this fire? Is any light thrown on the question by the incident of the three Hebrew children in the fiery furnace? Did they consume, or did they withstand the fire? (Dan. 3:27). In the parable of the Tares (Matt. 13:36-43) our Lord speaks of the tares being burned up. When Christ retired to the house after delivering the parable, his disciples asked Him to explain to them what He meant by the figures of speech He used in the parable. This request He granted. He explained the figurative language of the parable; every figurative word in it except that of "fire." He said: "The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire, so shall it be at the end of this world. . . . And they shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth." Why did not the Master explain what he meant by the figurative word "fire"? He explained all the other figurative words, why not this one? Did He forget? Or did He intend that His disciples should have the impression that He was speaking of literal fire? Here was His opportunity to explain His use of words, for the disciples were asking for just that very thing. Was there any significance in the fact that Jesus did not explain the word "fire"? Whether we believe in literal fire or not, we certainly ought to ask for a reason for the Master's failure to literalize the figurative word "fire."

4. "DARKNESS."

This word is used to describe the condition of the lost: "Cast into outer darkness: there shall be weeping and gnashing of teeth." Seven times these terms are found together: Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28. The picture is that of a banquet which was usually held at night. The wicked are thrust out from the light, joy, and festivity into the darkness and gloom without, as into the remote gloom and anguish of a dungeon in which are found agony, wrath, and despair. Is this a description of hell --absence of spiritual light; separation from the company of the saved; lamentation; impotent rage?

E. THE FINAL REWARD OF THE RIGHTEOUS.

I. THE BELIEVER NEVER DIES.

II. THE BELIEVER GOES TO BE WITH CHRIST.

III. THE BODY OF THE BELIEVER IS RAISED FROM THE DEAD.

IV. THE BELIEVER IS REWARDED.

V. THE NATURE OF THE BELIEVER'S REWARD.

1. THE "CROWNS" OF SCRIPTURE.
2. THE SEVEN "OVERCOMES" (REV. 2 AND 3).