Annihilationism. Introduction

Transcription

1 Annihilationism Introduction Annihilationism is the belief that all the unsaved will be judged by God and thrown into the lake of fire where they will cease to exist. It is also called conditional immortality which is the belief that the human soul s eternal existence is dependent on God s gracious act of sustaining it. Those who adhere to this view suggest that the human soul is given eternal life only as a gift and that those who do not receive the gift of eternal life (the unsaved) will cease to exist sometime after death, either immediately or at the final judgment. Some suggest that this will occur instantaneously, while others believe that the unrighteous may experience a brief period of awareness. However, all annihilationists agree that no individual, however wicked, will suffer eternally a conscious existence in hell. 1 Clark Pinnock, John Stott, and John Wenham believe in annihilationism. Richard Mayhue writes A belief in the eternal, conscious torment of the lost in hell has been the almost unbroken testimony of the church, as has been the doctrine of the certain immortality of mankind. As regards the fate of the wicked, the general view was that their punishment would be eternal, without any possibility of remission. 2 Everlasting punishment of the wicked always was the orthodox theory. 3 The punishment inflicted upon the lost was regarded by the Fathers of the Ancient Church, with very few exceptions, as endless. 4 The major exception to this doctrinal unanimity in the early church, was Origen (ca ) in De Principiis. Gregory of Nazianzus (ca ) and Gregory of Nyssa (ca ) might also have followed Origen s thoughts. However, by the fifth century, the doctrine of everlasting punishment in hell was not seriously challenged. With regard to a complementary doctrine, the unconditional immortality of mankind has generally been universally accepted both in and outside of the church. W. O. E. Oesterley, no friend of the Christian faith, documents the general belief in immortality which predates Plato (ca B.C.), thus minimizing the thinking of most annihilationists that Platonian teaching later influenced Christian thought toward an unbiblical view of human immortality. 5 This (immortality) is taken for granted 1 Grenz, S., Guretzki, D., & Nordling, C. F. (1999). In Pocket dictionary of theological terms. Downers Grove, IL: InterVarsity Press. 2 J. N. D. Kelly, Early Christian Doctrines, rev. ed. (San Francisco: Harper, 1976) 483. F. W. Farrar, Eternal Hope (New York: Macmillan, 1879) 56-57, found the idea of eternal conscious torment abhorrent but admitted that such has been and is the common belief of Christendom. 3 Philip Schaff, The History of the Christian Church, vol. 2 (Grand Rapids: A P & A, n.d.), cites and quotes numerous early church fathers to bolster the point (273 74). 4 William G. T. Shedd, A History of Christian Doctrine, vol. 2 (Minneapolis: Klock & Klock, n.d.) 414. Also see Jon E. Braun, Whatever Happened to Hell? (Nashville: Thomas Nelson, 1979), and E. B. Pusey, What is of Faith as to Everlasting Punishment? (New York: Oxford, 1880), for extensive historical discussion. 5 W. O. E. Oesterley, Immortality and the Unseen World (New York: Macmillan, 1921) William E. Wenstrom, Jr. Bible Ministries 1

2 in such a way, and is believed to be demonstrated so obviously, that it stands on the same level with the recognition of the fact that men live in the ordinary way. 6 We have found that so far back as we can penetrate there is evidence of the fact that it has been natural to man to believe in some sort of existence after death. 7 From the fifth century A.D. until the latter half of the nineteenth century, no orthodox leader seriously challenged the doctrine of hell. Perhaps the most notable nineteenth century exchange was between F. W. Farrar 8 (conditional immortality) and E. B. Pusey 9 (unconditional immortality). B. B. Warfield has provided a representative bibliography of the literature pertaining to that period. 10 The issue has not seriously surfaced since then until the 1980's and 1990's, when an avalanche of books written on hell appeared (see Providing a Selected Bibliography on Hell below). 11 Dozens of books and journal articles have dealt with the subject. Over the millennia six basic approaches have examined the issue of the last state of humanity. Some have been philosophical and others theological. Simple/Immediate Annihilationism: This represents the position that at death a human being goes out of existence forever, i.e., there is no future life for anyone. It has also been termed materialism 12 and Pure Mortalism. 13 Democratus (ca B.C.), Aristotle (ca B.C.), Epicurus (ca B.C.), and more recently Bertrand Russell ( ) championed this decidedly unchristian view. Simple/Immediate Universalism: At death everyone passes immediately into an eternal life of bliss in the hereafter. Raymond Moody 14 and Elizabeth Kubler-Ross15 represent recent non-christian advocates of this view. Postponed Universalism/Restorationism: This view posits that at the resurrection all will be given eternal life. John Hick 16 represents a pluralistic variation of this position while Origen and John A. T. Robinson espouse a supposed Christian version of it. 17 Postponed Annihilationism: The mainstream of annihilationists believe that at the resurrection unbelievers will be judged and then put out of existence forever. This approach has rarely been affirmed before the mid- 6 Ibid., S. D. F. Salmond, The Christian Doctrine of Immortality, 2 nd ed. (Edinburgh: T. & T. Clark, 1903) Farrar, Eternal Hope. 9 Pusey, What is of Faith as to Everlasting Punishment? Many suggest that William G. T. Shedd, The Doctrine of Endless Punishment (1980 reprint, Minneapolis: Klock & Klock, 1886) was also among the best defenses of unconditional immortality. 10 Benjamin B. Warfield, Annihilationism, The New Schaff-Herzog Encyclopedia of Religous Knowledge, vol. 1 (New York: Funk and Wagnalls, 1908) This article has been reprinted in The Works of Benjamin B. Warfield, vol. 9 of Studies in Theology (Grand Rapids: Baker, 1991) Benjamin B. Warfield, Annihilationism, The New Schaff-Herzog Encyclopedia of Religous Knowledge, vol. 1 (New York: Funk and Wagnalls, 1908) This article has been reprinted in The Works of Benjamin B. Warfield, vol. 9 of Studies in Theology (Grand Rapids: Baker, 1991) Robert A. Morey, Death and the Afterlife (Minneapolis: Bethany, 1984) Benjamin B. Warfield, The Works of Benjamin B. Warfield This language is also used by Millard J. Erickson, Is Hell Forever? BibSac 152 (July-September 1995): Raymond A. Moody, Life After Life (Carmel, N. Y.: Guideposts, 1975). 15 Elizabeth Kubler-Ross, On Death and Dying (New York: MacMillan, 1970). 16 John Hick, Evil and the God of Love (New York: Macmillan, 1966). 17 John A. T. Robinson, In the End God (London: James Clarke, 1950) William E. Wenstrom, Jr. Bible Ministries 2

3 nineteenth century, e.g., by Arnobius (early fourth century A.D.) and Socinius (ca ). Jehovah s Witnesses, Seventh-Day Adventists, and Christadelphians embrace this doctrine. The most recent published advocates include LeRoy Froom, 18 Edward Fudge, 19 Michael Green, 20 Philip E. Hughes, 21 John Stott, 22 Steven Travis, 23 and John Wenham. 24 Possible Annihilationism/Postmortem Evangelism: This second chance approach reasons that after resurrection, unbelievers will have another opportunity to receive or reject Jesus Christ as Savior and Lord. Those who reject Christ for a second time will then face annihilation. Clark Pinnock is the most vocal advocate of this idea. 25 Certain Eternal Existence 26 : The generally accepted, historic position of the church has been that after the final resurrection and judgment, mankind will either live blessedly in the presence of God or live in conscious torment in the fires of hell away from the presence of God forever. Contemporary proponents would include John Blanchard, 27 Harry Buis, 28 Larry Dixon, 29 Robert Morey,30 Alec Motyer, 31 Robert A. Peterson, and John Walvoord. Daniel 12:2 Daniel 12:2 refutes annihilationism. 18 LeRoy E. Froom, The Conditionalist Faith of Our Fathers, 2 vols. (Washington, D. C.: Review and Herald, 1965). This is the standard Seventh-Day Adventist work on annihilationism/conditional immortality. 19 Edward W. Fudge, The Fire that Consumes (Houston, Tex.: Providential, 1982). 20 Michael Green, Evangelism Through the Local Church (London: Hodder & Stoughton, 1990). 21 Michael Green, Evangelism Through the Local Church (London: Hodder & Stoughton, 1990). 22 David L. Edwards and John R. W. Stott, Evangelical Essentials. While not dogmatic on the issue, Stott noted in The Logic of Hell: A Brief Rejoinder, Evangelical Review of Theology 18 (January 1994):33-34, The late Professor F. F. Bruce wrote to me in 1989 that annihilation is certainly an acceptable interpretation of the relevant New Testament passages. He added: For myself I remain agnostic. My position is similar. To the best knowledge of the writer, this is the last published statement by Stott on this issue. 23 Stephen Travis, I Believe in the Second Coming of Jesus (London: Hodder & Stoughton, 1982). 24 John Wenham, The Goodness of God (Downers Grove, Ill.: InterVarsity, 1974). Just recently his autobiography, Facing Hell: The Story of a Nobody (Carlisle, England: Paternoster, 1998), was released posthumously in which Wenham candidly describes the detailed development of his thinking and the strong conviction he held at his death (1996), especially 68 69, , See also Wenham s essay, The Case for Conditional Immortality Clark Pinnock, Conditional View ; idem, A Wideness in God s Mercy (Grand Rapids: Zondervan, 1992) , idem, Unbounded Love (Downers Grove, Ill.: InterVarsity, 1994) See the thoughtful critique by Paul R. House, Biblical Theology and the Inclusivist Challenge, The Southern Baptist Journal of Theology 2 (Summer 1998):2-4, and John K. Barrett, Does Inclusivist Theology Undermine Evangelism? EQ 70/3 (1998): Another way to categorize the various views would be (1) No Immortality (Simple/Immediate Annihilationism); (2) Conditional Immortality (Postponed Annihilationism and Possible Annihilationism); and (3) Unconditional/Certain Immortality (Simple Universalism, Postponed Universalism, and Certain Eternal Existence). 27 John Blanchard, Whatever Happened to Hell? (Durham, England: Evangelical, 1993). 28 Harry Buis, The Doctrine of Eternal Punishment (Philadelphia: Presbyterian and Reformed, 1957). 29 Larry Dixon, The Other Side of the Good News (Wheaton, Ill.: Victor, 1992). 30 Morey, Death and the Afterlife. 31 Alec Motyer, After Death: A Sure and Certain Hope (Ross-shire, Scotland: Christian Focus, 1996). 32 Robert A. Peterson, Hell on Trial: The Case for Eternal Punishment (Phillipsburg, N. J.: Presbyterian and Reformed, 1995); cf. idem, A Traditionalist Response to John Stott s Arguments for Annihilationism, JETS 37 (December 1994): John Walvoord, The Literal View, in Four Views on Hell, Additionally, see Harold O. J. Brown, Will the Lost Suffer Forever? Criswell Theological Review 4 (1990):261-78; Millard J. Erickson, Is Hell Forever? ; Alan W. Gomes, Evangelicals and the Annihilation of Hell, Christian Research Journal 13 (Spring 1991):15-19 and Evangelicals and the Annihilation of Hell, Part 2, Christian Research Journal 14 (Summer 1991): (1998). Master s Seminary Journal, 9(2), William E. Wenstrom, Jr. Bible Ministries 3

4 Daniel 12:2 Then, many from those sleeping in the dusty ground will be awakened-some for the purpose of experiencing everlasting life but others for the purpose of experiencing disgrace, for the purpose of experiencing everlasting contempt. (Author s translation) Daniel 12:2 contains three prophetic statements. The first is that many from those who are sleeping in the dusty ground will be awakened. It presents to the reader the next prophetic event that will take place after the last prophetic event recorded in Daniel 12:1. The angel informed Daniel in verse 1 that during the last three and a half years of the seventieth week, Michael, Israel s great angelic ruler, who stands watch over the citizens of Israel, will come to defend the nation against her enemies, both angelic and human. These enemies are Satan and the Antichrist. The angel then says that this will result in a vexatious period of time which has never taken place since a nation has been in existence up to that particular period of time. This vexatious period of time is the last three and a half years of the seventieth week, which is called by the Lord Jesus Christ as the great tribulation. The angelic being then tells Daniel that during this particular period of time, each and every person in Israel whose name is found written in the scroll, will be delivered. The scroll is a reference to the book of life and contains the names of those human beings who have been declared justified by faith and are regenerate. This deliverance refers to the Second Advent of Jesus Christ since the Scriptures teach He will bodily come back to planet earth to end the seventieth week. At that time, He will deliver Israel from the Antichrist and the Tribulation armies. He will also imprison Satan for a thousand years. He will kill the Antichrist and then have him and the false prophet thrown alive into the eternal lake of fire. Now, here in Daniel 12:2, the elect angel of God reveals to Daniel that the resurrection of Old Testament saints will take place after those who name is written in the scroll are delivered from Antichrist and Satan s armies. Therefore, this first prophetic statement in Daniel 12:2 indicates that the resurrection of the dead saints in Israel who lived during the Old Testament dispensations will be raised after the deliverance of the regenerate Jews from the tribulation period of the seventieth week. Thus, the angelic is informing Daniel and the reader that chronologically, the resurrection of Old Testament saints in Israel will take place at the Second Advent of Jesus Christ when He delivers regenerate Jews from the Antichrist and Satan during the last three and a half years of the seventieth week. The first prophetic statement many from those sleeping in the dusty ground will be awakened refers to an undefined number of Jewish individuals who had died during the Old Testament dispensations. This is indicated by the fact that the angel tells Daniel that they sleep in the dust of the ground which is a metaphor for those who are dead. Also, he is speaking to Daniel in the context of his people, the 2014 William E. Wenstrom, Jr. Bible Ministries 4

5 Jews (cf. Daniel 12:1). Daniel had no knowledge of the church age since this was a mystery dispensation meaning it was unknown to Old Testament prophets like Daniel. The reference to sleep here is figurative language for the state of being physically dead. So it is a euphemism for death. The idea of sleep here in Daniel 12:2 is not one of unconscious existence in death. Rather it simply means that a dead person appears to be asleep. The body is asleep but not the soul. The doctrine that the soul sleeps between death and resurrection is called psychopannychy. It has been sporadically throughout the church s history. Some Anabaptists endorsed it. The case for this doctrine is based upon several considerations: (1) Human existence demands the unity of the soul and the body since if the body ceases to function, so does the soul. (2) The use of the term sleep in Scripture for death is alleged to point to the cessation of consciousness. The Scriptures do teach that both the saved and the unsaved experience a conscious existence after their death. In 2 Corinthians 5:8, Paul encourages the Corinthian church that when they die, they will be absent from the body and face to face with the Lord. In the account of the Rich Man and Lazarus in Luke 16:19-31, the Lord Jesus taught that both have a conscious existence after death. In Revelation 20:10, both the Antichrist and the false prophet are consciously suffering in the lake of fire for over a thousand years when Satan is finally thrown into the lake of fire. The Scriptures teaches that those who have died in the Old Testament went to a place called Hades, which contained two compartments: (1) Paradise (2) Torments. The Old Testaments resided in Paradise until the resurrection and ascension of Jesus Christ (cf. Eph. 4:8). Therefore, it is empty during the church age. However, Torments contains the unregenerate dead from every Old Testament dispensation including the church age. These will be transferred to the Great White Throne Judgment at the end of human history where they will be thrown into the eternal lake of fire. After death, a human being s body goes back to the dust of the ground in fulfillment of the Lord s prophecy in Genesis 3:14. However, the souls of human beings in the Old Testament dispensations go to Hades. Before the resurrection and ascension of Jesus Christ, the saved went to Paradise but now reside in heaven whereas the unsaved go to Torments. During the church age, the saved go immediately to the presence of Jesus Christ in heaven when they die (2 Cor. 5:8). However, the unsaved during the church age go to Torments. Hades is the name given in the New Testament for the temporary quarters for the souls of unbelievers and Sheol is the name given in the Old Testament. This place contains four compartments: (1) Paradise: the place of the departed souls of believers before the resurrection of Christ (Lk. 23:39-43; Eph. 4:8-9) who were transferred to heaven after the resurrection and ascension of Christ (Eph. 4:10). (2) 2014 William E. Wenstrom, Jr. Bible Ministries 5

6 Torments: the temporary fire for the souls of unbelievers from all dispensations (Lk. 16:19-31) who will be transferred to the Great White Throne Judgment that concludes human history and from there will be cast in the Lake of Fire forever (Rev. 20:11-15). (3) Tartarus: the abode of the fallen angels of Genesis 6 who had sex with woman in order to corrupt the human race and prevent the incarnation of the Son of God (1 Peter 3:18-22; 2 Peter 4; Jude 6). (4) The Abyss: the place of imprisonment for the demons who violated certain rules for angelic creation and will be released during the Tribulation (Lk. 8:30-31; Rom. 10:7; Rev. 20:1-3). Prior to the resurrection, ascension and session of the Lord Jesus Christ, Old Testament saints when they died did not go to the third heaven but rather to Paradise. These Old Testament saints such as Abraham ascended with Jesus Christ into heaven as part of our Lord s triumphal procession as victor in the angelic conflict and were part of the booty from our Lord s victory that was accomplished through His death and resurrection (Ephesians 4:8). In Ephesians 4:8, the statement He led host a host of captives refers to Old Testament saints that were temporarily residing in the second compartment of Hades called Paradise (Lk. 16; 23:43). The second and third prophetic statements in Daniel 12:2 amplify the first. Some for the purpose of experiencing everlasting life is a reference to the resurrection of Old Testament saints who lived in Israel during the Old Testament dispensations. The Old Testament associated confident expectation of resurrection with the Second Advent of Jesus Christ. The resurrection of Old Testaments saints in Israel is also referred to in Daniel 11:35. The purpose clause to purify, yes in order to make them white during the end time refers to the perfection of these faithful believers who are killed by Antiochus Epiphanes IV. It refers to the Second Advent of Jesus Christ since it will be at this time that they along with all Old Testament saints will receive their resurrection bodies. This clause indicates that God s purpose for permitting some of the wise in Israel to be killed by Antiochus Epiphanes IV was to purify them in the sense of perfecting them meaning that there death will result in the perfection of their sanctification. Their deaths will result in their no longer having a sin nature which made them sinners by nature and practice. Their deaths will purify them in the sense that they will no longer be sinners by nature and practice any longer but will be perfected. So the angel is therefore, not speaking of the death of Antiochus Epiphanes IV when the persecution of the Jews will end but rather he is prophesying about the resurrection of those Jews at the Second Advent of Jesus Christ who will die under this persecution. Revelation 20:4 teaches that subsequent to the Second Advent of Jesus Christ when Satan is thrown into prison for a thousand years, both Jewish and Gentile 2014 William E. Wenstrom, Jr. Bible Ministries 6

7 believers who died for the cause of Jesus Christ during the Tribulation period will be raised from the dead to reign with Christ during His millennial reign. Revelation 20:1, Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years. 3 And he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time. 4 Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. 5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. (NASB95) The first resurrection is a reference to Old Testament and Tribulation believers who will be raised from the dead at the Second Advent of Jesus Christ. The statement The rest of the dead did not come to life until the thousand years were completed is a reference to every non-believer in human history who will be raised after the millennium. Revelation 20:6, Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. (NASB95) The second death is a reference to the perpetuation of real spiritual death in the eternal lake of fire, which every non-believer in human history will experience as a result of rejecting Jesus Christ as their Savior. The mention of the resurrection of Old Testament saints in Israel to everlasting life and the resurrection of the unsaved to disgrace and everlasting contempt in Daniel 12:2 is related to Israel and not the church. In fact, the Scriptures that the resurrection of the saved and unsaved does not occur at the same time. The chronological order of events in God s resurrection program: (1) Jesus Christ (Matthew 28; Mark 16:1-14; Luke 24:1-12; John 20:1-9). (2) The Church at the rapture, which takes place prior to Daniel s seventieth week (1 Cor. 15:51-58; 1 Thess. 4:13-18; Philippians 3:21). (3) Old Testament believers and Tribulation martyrs at the Second Advent of Jesus Christ, which ends Daniels seventieth week (Daniel 12:2-3; Revelation 20:4). (4) Every non-believer in human history will be raised from the dead at the Great White Throne Judgment of unbelievers at the end of human history (Daniel 12:2; Revelation 20:11-15) William E. Wenstrom, Jr. Bible Ministries 7

8 The third prophetic statement in Daniel 12:2 others for the purpose of disgrace, for the purpose of everlasting contempt is a reference to the resurrection of unregenerate Israelites who lived during the Old Testament dispensations. The purpose of raising the unsaved dead is for the purpose of experiencing eternal condemnation. Disgrace refers to the ignominy which unregenerate Israelites will experience as a result of suffering eternal condemnation. This disgrace is the direct result of either rejecting Jesus Christ as Savior and refusing to exercise faith in Him in order to receive eternal life. It can also be the result of refusing to acknowledge and worship God as Creator as He is revealed in creation. It also can be the result of rejecting God s revelation of Himself in the conscience. Many unsaved never get to the point that they consider Jesus Christ as Savior since they reject there is a Creator in the first place or they acknowledge there is a Creator but refuse to worship Him. Therefore, even if a person is never exposed to the gospel, they can receive eternal condemnation for failing to acknowledge there is a God or they suffer eternal condemnation even though they acknowledge His existence because they refuse to worship Him. From the First Advent through the church age and the seventieth week until the end of human history, if a person accepts that there is a God and they want to worship Him, they will be exposed to the gospel of Jesus Christ. But if they reject there is a God and refuse to worship Him, then they would not accept the gospel since the gospel reveals that Jesus Christ is the Creator and is to be the object of worship. Everlasting contempt pertains to a holy God s attitude towards those who are unregenerate. It pertains to a holy God s attitude towards those who have either rejected the revelation of Himself in their conscience, or in creation or they refused to acknowledge Him as Creator and worship Him or they rejected His Son Jesus Christ as Savior. Now, we must note that there will be two judgments conducted by the Lord Jesus Christ immediately after His Second Advent and just prior to His millennial reign. In fact, only believers will be living at the start of the millennial reign of our Lord as a result of these judgments. Those Israelites and Gentiles who reject Jesus Christ as Savior are removed from the earth whereas those who trust in Him as Savior will enter the millennium. The judgment of those Israelites who survive the Tribulation is referred to in Ezekiel 20:33-37 and Malachi 3:2-6 whereas Matthew 25:31-46 speaks of the judgment of those Gentiles who survive the Tribulation. The chronology of prophesied events by our Lord in Matthew 24 and 25 indicates that the Lord Jesus Christ will judge Israel immediately upon returning at His Second Advent and then after this He will judge the Gentiles. The chronology of events listed in Matthew 24 and 25: (1) First three and a half years of Daniel s seventieth week (Matthew 24:4-6) (2) Last three and a half years 2014 William E. Wenstrom, Jr. Bible Ministries 8

9 of Daniel s Seventieth Week (Matthew 24:7-28) (3) The Second Advent of Jesus Christ (Matthew 24:29-30) (4) The elect angels will regather Israel (Matthew 24:31). (5) The Lord Jesus Christ will judge Israel (Matthew 25:1-30) (6) The Lord Jesus Christ will judge the Gentiles (Matthew 25:31-46). (7) Millennium. A comparison of Daniel 9:27, 12:11 and 13 teaches that the Lord Jesus Christ will conduct these judgments for 45 days. This is indicated in that Daniel 9:27 teaches that Daniel s seventieth week is divided into two periods of 1,260 days (Daniel 9:27). Daniel 12:11 speaks of 1,290 days from the time of Antichrist abolishing the sacrifice and setting himself up as God, which indicates that there will be a 30 day interval to cleanse the temple. Then, Daniel 12:12 says that blessed is the person who attains to the 1,335 days, which gives us an additional 45 days beyond the 30 day interval, giving us a total of 75 days, which refers to the period in which the Lord will judge both Israel and the Gentiles to determine who will enter His millennial reign. If you notice, in Daniel 12:2, the angel tells Daniel that there will be those in Israel who lived during Old Testament dispensations who will experience everlasting contempt. The fact that the unsaved are to be raised for the purpose of experiencing everlasting contempt refutes the idea of annihilationism which is the belief that all the unsaved will be judged by God and thrown into the lake of fire where they will cease to exist. If the unsaved were simply put out of existence at their death then why are they said to be raised? If they were simply put of existence at the moment of physical death, then they could not be raised from the dead. However, the text does say that they were raised from the dead and for the purpose of experiencing everlasting contempt! Matthew 25:46 In Matthew 25:46, the Lord says that when He judges the Gentiles subsequent to His Second Advent, the saved will go to eternal life while the unsaved go away into eternal punishment. Thus, the existence of the unsaved is eternal in the lake of fire. If annihilationism was the truth then the Lord would not have used the word eternal to describe the punishment of the unsaved. Robert Thomas writes Some debate revolves around the adjective translated everlasting or eternal in 25:41, 46. One opinion calls for a limited meaning of age-long, necessitating the conclusion that the fire (v. 41) and the punishment (v. 46) will some day come to an end. This approach usually seeks support in the etymological derivation of aiōnion from the noun αἰών (aiōn, age ). It matches the idea of a time or corrective punishment, after which punishment will end, leaving hope of ultimate salvation. But the doctrine of future states must rest on 2014 William E. Wenstrom, Jr. Bible Ministries 9

10 more basic considerations than those of etymological derivation. 35 The contextual emphasis of Jesus statements must be the determining factor. Another way of handling the adjective everlasting has been to deny its temporal aspects and limit it strictly to a qualitative significance. For example, Hill says the word eternal refers to that which is characteristic of the Age to come and whatever emphasis it puts on temporal lastingness is secondary. 36 Plummer concurs: The meaning of eternal may possibly have no reference to duration of time. Nor is the expression eternal punishment synonymous with eternal pain, still less with unending pain, and we are not justified in treating these expressions as equivalent. Eternal punishment may mean eternal loss or irreparable loss ; but there is no legitimate inference from irreparable loss to everlasting suffering. 37 Lange veers away from the temporal connotation of aiōnion also when he calls the dominant idea of κόλασιν αἰώνιον (kolasin aiōnion) an intensive one. 38 He says the same is true with ζωὴν αἰώνιον (zōēn aiōnion) which speaks primarily of the intensive boundlessness of life because an abstract endless life might be one in torment. He views the distinguishing between religious and chronological notions and calculations as important. 39 By this, he avoids finding eternal punishment taught in this description of the sheep and the goats. In an evaluation of the foregoing theories, a distinction between the noun aiōn and the adjective aiōnios is significant. The noun sometimes may refer to limited time as it does, for example, in Matt 28:20 the consummation of the age but even the noun appears most of the time in phrases that have eternal connotations. 40 An example of the latter is Matt 21:19, Jesus cursing of the fig tree meant that the tree would never bear fruit again: No longer will fruit come from you forever (eis ton aiōna). The consequences of the cursing were not temporary in nature. The NT usage of the adjective, on the other hand, is quite consistent in referring to endless or unlimited time, a meaning consonant with the word ἀεί (aei, always ) from which it is probably derived. 41 In its seventy-four occurrences in the NT, it always has the connotation of something that is unending or without time limitations. 42 Seventyone of the uses look forward to eternity future, and only three refer back to what 35 A. B. Bruce, Synoptic Gospels Hill, Gospel of Matthew Plummer, Gospel According to S. Matthew 352; cf. Colin Brown, Punishment, NIDNTT Plummer, Gospel According to S. Matthew 352; cf. Colin Brown, Punishment, NIDNTT Ibid. 40 Other passages where Matthew uses the noun αἰών (aiōn, age ) for a limited duration include 13:22, 39, 40, 49; 24:3, but in each of these some contextual indication shows the speakers to have in mind an ending of some kind the worries of this life (13:22), the end of the age (13:39, 40, 49; 24:3), or the spread of the gospel till the return of Christ (Matt 28:20) (Scot McKnight, Eternal Consequences or Eternal Consciousness?, Through No Fault of Their Own?, ed. by William V. Crockett and James G. Sigountos (Grand Rapids: Baker, 1992) 153). 41 John A Broadus, Commentary on the Gospel of Matthew, An American Commentary on the New Testament, ed. by Alvah Hovey (Philadelphia: American Baptist Publication Society, 1886) Referring to Matthew alone, McKnight writes, Matthew never uses the adjective aiōnios ( eternal ) in the sense of belonging to this temporally limited age. [I]n Matthew the adjective aiōnios refers to something eternal and temporally unlimited ( Eternal Consequences or Eternal Consciousness? 153) William E. Wenstrom, Jr. Bible Ministries 10

11 mortals would call eternity past (Rom 16:25; 2 Tim 1:9; Tit 1:2). The OT counterpart to aiōnios supports that extended meaning. ( ʿôlām )ע ול ם pointed to futurity of indefinite length, because its duration was unknown. Sometimes plural of ʿôlām had the effect of intensifying. Based on the usage of its Hebrew counterpart, aiōnios denoted perpetuity, permanence, inviolability, such as that of God s covenant (Gen 9:16), ordinance (Exod 12:14), gates of Zion (Ps 23[24]:7, 9) and her foundations (Isa 58:12), boundaries of the sea (Jer 5:22). This is the meaning of the Greek adjective in both classical Greek and in later vernacular Greek. 43 Efforts to tone down the force of aiōnios cannot sidestep the absolute idea of eternity in connection with Jesus teaching of eternal punishment. It is an exegetically established reality in this passage (cf. Matt 3:12; 18:8) because it is antithetical to ζωὴν αἰώνιον (zōēn aiōnion) in v. 46, the latter being a designation for everlasting Messianic life (Meyer, 183). 44 John 3:36 In John 3:36, the writer says that those who believe in the Son will have eternal life whereas those who do not obey the Son will not see life but the wrath of God abides on them. The present tense of the verb μένω, abides expresses the idea of a continuous existence or state indicating that the unsaved will experience God s wrath continually. If annihilationism was the truth, John would not have used this verb. 2 Thessalonians 1:9 In 2 Thessalonians 1:9, Paul says that those unsaved individuals who persecuted the Thessalonian believers will pay the penalty of eternal destruction, away from the presence of the Lord. If annihilationism was the truth, he would not have used the word eternal. The fact that he does makes clear that this destruction is one that goes on for all of eternity. Revelation 14:10-11 In Revelation 14:10-11, John writes that those people who worship the Antichrist during the last three and a half years of the seventieth week will drink of the wine of the wrath of God. He says that they will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. He 43 Referring to Matthew alone, McKnight writes, Matthew never uses the adjective aiōnios ( eternal ) in the sense of belonging to this temporally limited age. [I]n Matthew the adjective aiōnios refers to something eternal and temporally unlimited ( Eternal Consequences or Eternal Consciousness? 153). 44 (1998). Master s Seminary Journal, 9(2), William E. Wenstrom, Jr. Bible Ministries 11

12 says that this torment goes up forever and ever. If the unsaved are simply put out of existence, then why does John say that the unsaved during the tribulation are tormented forever? Furthermore, notice in Revelation 14:10 that the unsaved have no rest day and night. If the unsaved are simply put out of existence, then why does the Scripture say this? If they are not having any rest day and night clearly implies that they have a conscious existence in the eternal lake of fire. Revelation 19:20 and 20:10 If one compares Revelation 19:20 with Revelation 20:10, we can see that annihilationism is false and that the fate of the unsaved is eternal condemnation. In Revelation 19:20, the apostle John reveals that the Antichrist and the false prophet are thrown alive into the lake of fire at the Second Advent of Jesus Christ. Then, in Revelation 20:10, John says that after the millennium and Satan s release from prison after the millennium, Satan will start a final rebellion against God which will be overthrown. He will then be thrown into the lake of fire. John then says that the Antichrist and the false prophet are still there in the lake of fire when Satan is thrown into the lake of fire. Therefore, these two human beings had been suffering in eternal condemnation throughout the millennium and Satan s final rebellion. If annihilationism is the truth, John would not say this. He wouldn t even mention these two human beings. God Desires All People to Be Saved We must remember that God desires all people to be saved. However, not all will be saved. This is the fault of God but of the person who rejects Jesus Christ as Savior. The apostle Paul in 1 Timothy 2:6 teaches that Christ Jesus gave Himself as a ransom for each and every member of the human race revealing the Father s purpose to save the entire human race at the appointed time. 1 Timothy 2:6 who gave Himself as a ransom on behalf of each and every one as a substitute, the testimony at His appointed time. (Author s translation) This verse continues Paul s thought from verse 5 by teaching that Christ Jesus gave Himself as a ransom for each and every member of the human race revealing the Father s purpose to save the entire human race at the Father s appointed time. In verses 5 and 6, Paul presents additional reasons why the Ephesians should intercede in prayer for each and every member of the human race. In verse 4, we noted that they should do so because it is the Father s will that each member of the human race be saved and to enter into knowing the truth experientially. The second reason in 5a is that there is one God. In other words, 2014 William E. Wenstrom, Jr. Bible Ministries 12

13 they should pray for all people because the entire human race is under the authority of God in the sense that He is their Creator, Judge and Savior. The third reason follows in 5b-6, namely they should intercede in prayer for each and every member of the human race because there is one intermediary between God and the human race, the man Christ Jesus. In other words, they should pray for the entire human race because the incarnate Son of God, Jesus Christ is the intermediary between a holy God and sinful humanity who gave Himself as a ransom for the entire human race. Now, in verse 6, he teaches that Jesus Christ dedicated Himself to the specific purpose of canceling the sin debt of each and every member of the human race. Who gave Himself as a ransom refers to the Lord Jesus Christ dedicating Himself to the specific purpose of canceling the sin debt of the entire human race. It denotes that the Lord dedicated Himself to the Father s will in order to provide the offer of salvation for the entire human race. It also indicates that the Lord dedicated Himself to deliver the human race from the sin nature, personal sins, spiritual and physical death, condemnation from the Law, Satan and his cosmic system and eternal condemnation. It emphasizes the voluntary nature of Christ s spiritual and physical deaths on the cross. Our Lord s spiritual and physical deaths on the cross were voluntary in that He chose to suffer these deaths in order to solve the human race s problem with sin. He also chose to suffer in order to accomplish the Father s will and provide salvation for the entire human race. These deaths were also self-sacrificial in nature in that the Lord was willing to deny self in order to serve the Father and the human race and come to the aid of the human race to deal with their sin problem. The noun antilutron, as a ransom describes Jesus Christ s spiritual and physical deaths on the cross as a substitutionary ransom for the benefit of each and every member of the human race. These unique substitutionary deaths redeemed the entire human race out from the slave market of sin in which they were born physically alive but spiritually dead. Redemption refers to that aspect of Christ s finished work on the Cross-that purchased all of humanity out of the slave market of sin. It is appropriated through the non-meritorious decision to believe in Jesus Christ for salvation. Redemption is one of the three major doctrines of Soteriology: (1) Redemption: inward (2) Reconciliation: manward (3) Propitiation: Godward. Redemption results in the forgiveness of sins (Isa. 44:22; Eph. 1:7; Col. 1:14; Heb. 9:12-15). It is the basis of justification (Rom. 3:24). It delivers from the curse of the Law (Gal. 3:13; 4:4-6). Redemption is the basis for sanctification (Eph. 5:25-27). It is the basis for the eternal inheritance of the believer (Heb. 9:15). Redemption is the basis for the strategic victory of Christ in the angelic conflict (Col. 2:14-15; Heb. 2:14-15). Redemption of the soul in salvation leads to 2014 William E. Wenstrom, Jr. Bible Ministries 13

14 redemption of the body in resurrection (Eph. 1:14). Redemption is the ultimate status of regenerated human beings forever (Rom. 8:23; Eph. 4:30). Ransom denotes that Jesus Christ is the Redeemer of the entire human race. The Lord Jesus Christ is mankind s Kinsman-Redeemer. The Lord is the Redeemer of Israel (Ps. 78:35; Isa. 43:14; 44:24; 49:7; 54:5, 8; 60:16). He is redeemer of the Church (1 Cor. 1:30; Gal. 3:13; Eph. 1:7, 14; Col. 1:14; Titus 2:14). A Kinsman-Redeemer must be related to the one who is being redeemed and must be able to afford the ransom price and thus fulfill its righteous demands. Our Lord fulfilled this in His incarnation by becoming true humanity. As our Kinsman- Redeemer, our Lord had to be like us. The second Person of the Trinity became a man (John 1:14; 1 Tim. 3:16; Heb. 2:14; 1 John 1:1). The Lord Jesus Christ is the one and only Redeemer of mankind and the only sacrifice that God will accept (Matt. 20:28; Mark 10:45; 1 Tim. 2:6). He is the only one qualified to be mankind s Redeemer due to the fact that He is impeccable (1 Pet. 1:19). On behalf of each and every one as a substitute emphasizes that Jesus Christ s spiritual and physical deaths were universal in that they were for the benefit of each and every member of the human race and not just the elect. Of course, not every one will receive eternal salvation since many will reject Jesus Christ as their Savior. It not only marks each and every member of the human racepast, present and future, as benefited by the spiritual and physical deaths of Jesus Christ on the Cross but also it denotes the Lord died as their substitute as well. So this prepositional phrase teaches the unlimited or universal atonement and refutes those who adhere to a limited atonement. The latter is a false doctrine that is actually an attack instigated by Satan upon the integrity of God. The limited atonement doctrine contends that Christ died for only the elect or in other words, believers whereas the unlimited or universal atonement contends that Christ died for all men, all-inclusive, without exception and thus without racial, sexual or social distinction. This doctrine states that Jesus Christ died for every sin committed by every single member of the human race-past, present and future (John 1:29; Rom. 5:6-8; 1 Tim. 4:10; Titus 2:11; 1 John 2:2). The testimony refers to the voluntary, substitutionary spiritual and physical deaths of Jesus Christ on the cross, which redeemed the entire human race out of the slave market of sin in which all were born physically alive yet spiritually dead. Supporting this interpretation is the dative expression καιροῖς ἰδίοις that follows the word, which denotes a point of time. Thus, the plural form of this dative expression is idiomatic in that it is equivalent to the singular denoting a particular point of time William E. Wenstrom, Jr. Bible Ministries 14

15 At His appointed time refers to the moment in history at Calvary two thousand years ago when Jesus Christ suffered a voluntary, substitutionary spiritual and physical death on the cross for the entire human race. One of the reasons why the Son of God had to become a human being and die on the cross as substitute for all people is that the entire human race is enslaved to sin and Satan. They are under real spiritual death and are sinners by nature and practice and worthy of eternal punishment in the judgment of a holy God. The Basis of the Unbeliever s Condemnation The entire human race is condemned by God who is holy because they are sinners by nature and practice. The penalty for this is real spiritual death, which results in physical death and then eventually, in the second death, i.e. eternal condemnation. God rendered this penalty to all of Adam s posterity as a result of his disobedience to the command to not eat from the tree of the knowledge of good and evil. This condemnation is accomplished in three stages: (1) Real spiritual death: The total inability to establish and experience a relationship with God in time (Gen. 2:17; Prov. 14:12; Ezek. 18:20; Rom. 5:12; 6:23; 1 Cor. 15:22; Eph. 2:1, 5). (2) Physical death is the separation of the human soul (and in the case of the believer, the human spirit also) from the body (Matt. 8:22; Rom. 8:38-39; 2 Cor. 5:1-8; Phil. 1:20-21; 2:27, 30). (3) Second death is the perpetuation of spiritual death into eternity or eternal separation from God and it is the final judgment of the unbelievers in the human race and fallen angels whereby they are cast in the Lake of Fire (Matt. 25:41; Heb. 9:27; Rev. 20:12-15). Those who reject Jesus Christ as Savior will be thrown into the eternal Lake of Fire forever and ever at the conclusion of human history. Every unbeliever in history will have to stand before Christ at the Great White Throne Judgment, which will take place at the end of human history and is the judgment of all unregenerate humanity in human history for their rejection of Christ as Savior (Rev. 20:11-15). Unbelievers will not be judged according to their sins at the Great White Throne Judgment since Jesus Christ died for all men, Jew and Gentile and for every sin that they have committed-past, present and future. The unbeliever will be judged according to their self-righteous human good works, which do not measure up to the perfect work of the impeccable Christ on the Cross (Rev. 20:11-15). The unbeliever goes to the lake of fire because of his rejection of Christ as his Savior since 1 Timothy 2:4 and John 3:16-17 clearly indicates that God desires all men to be saved, thus, He has made provision for all men to be saved through the Person and Work of Jesus Christ on the Cross. Those who reject Jesus Christ as 2014 William E. Wenstrom, Jr. Bible Ministries 15

16 Savior will be thrown into the eternal Lake of Fire forever and ever at the conclusion of human history. If the sinner will not exercise faith in Jesus Christ as his or her Savior, then they will face His righteous indignation at the Great White Throne Judgment. The Lord Jesus Christ Himself declared to the Jews that the Father had given Him authority to judge the living and the dead (John 5:22-29). The judgment of God is inescapable unless one trusts in Jesus Christ as their Savior (John 3:16-18, 36). The fact that unregenerate man will receive eternal condemnation in the lake of fire forever and ever is a righteous judgment since as sinners they can never be justified before a holy God and have rejected God s only provision for sin, which is the Person and Finished Work of Jesus Christ on the Cross. God who is holy and cannot tolerate sin is justified in throwing His creatures into the lake of fire for rebelling against Him but also God, who as to His nature, is love, did everything He could to prevent any of His creatures from going to the lake of fire forever and ever for their rebellion against Him. The fact that God did not immediately deposit all mankind in the lake of fire for their disobedience is incontrovertible evidence that God loves His creatures and desires none of them to go to the lake of fire. The fact that God the Father sent His Son into the world to become a human being to satisfy His righteous demands that the sin of men be judged is also incontrovertible evidence that God loves His creatures. The sins of the unbeliever are never brought up at the Great White Throne Judgment since Christ died for all their sins and instead their self-righteous works that do not measure up to Christ perfection will be used to condemn them to the eternal lake of fire. The unregenerate sinner will experience this second death, which is eternal separation from God because he does not have eternal life, which would enable him to live with God forever. Thus, the eternal life that the believer received the moment he exercised faith in Jesus Christ as his or her Savior delivers them from the second death, i.e. eternal condemnation in the Lake of Fire. The apostle Paul taught the Roman believers that Christ died for the ungodly, which refers to unbelievers and reconciled us meaning believers, while we were God s enemies. Therefore, if Christ reconciled the believer to God while he was an enemy of God, then Christ died for unbelievers as well (Romans 5:6-10). Thus, in order for God s desire for all men to be saved to ever have any chance of becoming a reality, He would have to send His Son into the world to die for all men. Therefore, Christ s death on the Cross was the propitiation for the sins of both believers and unbelievers. Of course, all men will not be saved because many will reject Jesus Christ as Savior William E. Wenstrom, Jr. Bible Ministries 16