The Destiny of the Wicked.
By D. T. Bourdeau
QUESTION. Will the punishment of the wicked be endless torment? Or, in other words, does man possess inherent immortality? “And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of Heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever.” Rev. 20: 9, 10. This text is thought by many to prove the doctrine of eternal torment of the wicked. But we think that a few thoughts will suffice to show that it does not sustain that doctrine, but that, in connection with other scriptures, it does prove, most conclusively, the opposite doctrine; namely, that the wicked will come to an end. This text is to the point in that it does relate to the future punishment of the devil with the ungodly; for it applies beyond the resurrection of the wicked, when the thousand years measured off by the resurrection of the just and that of the unjust are expired. Verses 5–7. It is then that the devil and the myriads of the unjust who have just been raised, make a desperate and final effort to overcome the saints; but they meet their portion in the lake of fire, in which they are represented as being tormented forever and ever. Whether the torment of the wicked in the lake of fire will be finite or infinite in duration, must be determined by the meaning of the terms forever and ever in this text. And first we would ask, Do these terms always mean unlimited duration? We claim they do not. Even in common parlance we often use them and the word always, etc., as covering only the period of human life. Greenfield, in his Greek lexicon, defines forever: “duration, finite or infinite; unlimited duration, eternity; a period of duration, past or future, time, age, lifetime.” This we consider as a correct definition, covering the use of this term in the Bible. Anciently the law of the Jews gave the Hebrew servant his liberty at the year of jubilee. But if he loved his master, and said he would not go out free, then he was to be brought before the judges, and was to have his ear bored through with an awl, with the understanding that he should “serve him (his master) for ever.” Ex. 21: 2–6. Again, when Naaman, captain of the Syrian host, had been healed of his leprosy through the instrumentality of Elisha, Gehazi, for taking gifts at the hand of Naaman, received the following mandate: “The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed forever.” 2 Kings 5: 27. Such instances of the limited use of the word forever might be greatly multiplied. Webster, in his unabridged Dictionary, traces the word age to its corresponding Greek word, aion, which is precisely the same word from which the terms forever and ever in our text are translated; only in the original of our text these terms are in the plural. This shows clearly that the original term here translated forever and ever might have been rendered for the ages of ages. With this agrees the French translation, “aux siècles des siècles.” But even in our English translation this original word in its plural form is sometimes rendered ages, showing that there are ages or forevers past, as well as that there are ages or forevers to come, as in the following scriptures: “Even the mystery which hath been hid from ages and from generations, but now is made manifest to the saints.” Col. 1: 26. “That in ages to come he might show the exceeding riches of his grace in his kindness toward us in Christ Jesus.” Eph. 2: 7. To use the language of Adam Clarke, forever means “as long as a thing, considering the surrounding circumstances, can exist.” When applied to man in this state, who, without exception of parts, is often said to be mortal in the Scriptures, Job, 4: 17; 1 Cor. 15: 53, 54, then it means, during this mortal life. When applied to the saints in their future, glorified state, when they shall have sought for immortality in this life, and shall have put it on at the resurrection of the just, Rom. 2: 7; Matt. 19: 17; 1 Cor. 15: 52–55, it means, during the eternal ages. When applied to God, who is said to be immortal, and “who only hath immortality,” 1 Tim. 1: 17; 6: 16, it can only be measured by the endless ages of eternity. But when applied to the future torment of the wicked, who have not sought for immortality, but have sown to the flesh, and shall of the flesh reap corruption or mortality, Gal. 6: 8, then it can signify only, during their limited ages or periods of suffering; some suffering longer than others, according to the sins they have committed, but the sufferings of all ending in death. Accordingly, we read of the wicked that they shall die, taste of the second death, or have their part in the lake of fire, which is the second death; Eze. 18: 4, 20; Rom. 6: 21; Rev. 2: 11; 20: 6; 21: 8; that they shall be destroyed, Ps. 145: 20; 37: 38; Isa. 1: 28; Matt. 7: 13; that they shall perish, Ps. 37: 20; John 3: 15, 16; that they shall be as the fat of lambs; they shall consume; into smoke shall they consume away; Ps. 37: 20; that they “shall be as though they had not been,” Obadiah 16; that they shall be burned up root and branch, Mal. 4; and that in their final punishment the fire that comes down from God out of Heaven shall devour them. Rev. 20: 9. The wicked are compared to the most inflammable and destructible material, as chaff, stubble, tares, branches, etc., and the Bible represents them as being cast into the devouring, unquenchable fire; therefore they shall be utterly destroyed without remedy. Their punishment is everlasting because its results are irrevocable: it is a death from which there shall be no reprieve, no resurrection, forever. As the life of the righteous is eternal because it shall never be changed into death, so the death or punishment of the wicked will be everlasting because it shall never be changed into life. But one argument is sufficient to show that the punishment of the sinner will not be endless torment; and that is based on the location of the lake of fire in which the wicked shall be tormented. The Scriptures plainly teach that this lake of fire will be on this earth, and that the sinner shall be recompensed in the earth. Says Solomon, “Behold the righteous shall be recompensed in the earth: much more the wicked and the sinner.” Prov. 11: 31. In his second epistle, 3d chapter, 6th verse, and onward, Peter speaks of the antediluvian world and of the present world as follows: “Whereby the world that then was, being overflowed with water, perished; but the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. . . . But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for, and hasting unto, the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?” Verses 6–12. This testimony shows that as the old world perished with water, so the heavens and the earth which are now shall perish with fire. The atmospheric heavens surround our earth, and they, as well as the earth and the things that are therein, shall be on fire and shall be dissolved in the burning day. Therefore the lake of fire will surround our earth as the waters of the flood once overflowed it; and in this lake of fire the wicked will have their portion. For the same fire that melts and dissolves the present heavens and earth, will prove the perdition of ungodly men. But will this fire burn eternally? By no means. When it shall have purified our earth and its atmosphere from the devil and his angels, from sinners, sin, and all the works of sin, then by the word and power of the Almighty, from the ashes of our earth and the gaseous remains of its atmosphere, shall appear “new heavens and a new earth, wherein dwelleth righteousness.” Verse 13. Then “the meek shall inherit the earth.” Matt. 5: 5. Then will be fulfilled the following interesting scripture: “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, forever and ever.” Rev. 5: 13. When these words are fulfilled, where, in all the universe of God will there be room for a hell in which the wicked shall wail, sin, and curse God eternally? Such a doctrine is not only unscriptural, but it is not in consonance with the justice and mercy of the God of Heaven, and can only make infidels of men instead of converting them. The following language of the Psalmist expresses the feelings of a large soul on this subject: “Let the sinner be consumed out of the earth, and let the wicked be no more. Bless thou the Lord, O my soul. Praise ye the Lord.” Ps. 104: 35. David did not rejoice because the wicked would suffer eternally, but because they would be consumed out of the earth and the time would come when they would not exist to sin and suffer. When it is shown that man is mortal, and that the second death puts the wicked where they are as though they had not been, i. e., out of existence, a kindred doctrine is also established, namely, that in the first death man is dead and not alive; that he does not live again until the resurrection; that, to use Bible language, “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” Ps. 146: 4. “His sons come to honor, and he knoweth it not.” Job 14: 21. “The dead know not any thing, also their love, and their hatred, and their envy, is now perished.” Eccl. 9: 5, 6. “The dead praise not the Lord, neither any that go down into silence.” Ps. 115: 17. “Our fathers have sinned, and are not.” Lam. 5: 7. “The righteous are not ascended into the heavens.” Acts 2: 34. “Thou [the righteous] shalt be recompensed at the resurrection of the just.” Luke 14: 14. With some of the advantages that this doctrine presents over the doctrine of natural immortality, we will close this article. 1. This doctrine abases man and exalts Jesus. It gives Jesus the right of bestowing eternal life upon us, if we will comply with the conditions of salvation; while the opposite doctrine makes man communicate immortality to his posterity unconditionally. If after man sinned Christ had not opened up a way of salvation, death would have been an eternal sleep. 2. It attaches greater importance to the coming of Christ and the resurrection of the dead than the opposite doctrine does. If the righteous dead are in Heaven where there is perfect happiness, what need can there be of Christ’s coming to raise the dead? But the dead being dead, if there is no resurrection, “then they also which are fallen asleep in Christ are perished.” 1 Cor. 15: 18. 3. It makes the righteous, with few exceptions, enter upon their reward at the same time, and the wicked receive their punishment together, while the view we oppose does not. Says Paul of the ancient worthies, “These all, having obtained a good report through faith, received not the promise; God having provided some better thing for us, that they without us should not be made perfect.” Heb. 11: 39, 40. How horrible would be the thought that some of our dead relatives or friends are now suffering in hell fire, and that they will suffer years longer than some of the wicked now living, etc. This idea haunted one of our friends in—— until she saw the Bible view of the state of the dead. 4. It is the great shield against purgatory, praying for the dead and praying to the dead, Spiritualism and Universalism, while the dogma of inherent immortality opens the way for these doctrines. For instance, why not communicate with the dead if their spirits are all around us, hovering over us, showing affection, and desiring to speak to us? But if “the dead know not any thing,” all these communications and manifestations from pretended spirits of the dead are but cunningly-devised pranks of infernal demons to deceive and ruin us. Again, Universalism would be true if the soul were immortal. For it would be unjust and unmerciful to torment sinners eternally for a short lifetime of sin. And starting with the promise that the real man is immortal, why not conclude, with Universalists, that when the sinner has suffered according to his deeds, he will be restored to the favor of God, and be saved? But Universalism falls before the doctrine of man’s mortality, and of no promise of eternal life to the sinner. 5. It harmonizes with the justice and mercy of God, and converts infidels, while the view we oppose has the opposite tendency. Said a pious minister, “The first I ever heard of a God was by my mother’s telling me, when two years old, that there was a God; and if I was bad, he would burn me forever in such a fire as I saw on the hearth. My reply was, ‘If God does so, he is a bad man!’ I grew up an infidel, and remained so till converted by those who preach destruction.” In Siam a priest came to a missionary, and asked how long his God tormented bad men in a future state, and when answered, “Forever,” he replied, “Our God torments the worst of men only one thousand years, so we will not have your American God in Siam.” The doctrine of eternal torment “affects the sinner just as a child ten years old is affected by the parents saying, Obey, or I’ll cut your head off.” It is the certainty and justice, and not the severity of threatened punishment, which is salutary.” 6. It harmonizes with the Bible view of the Judgment, while the doctrine of natural immortality does not. The Bible teaches that there will be but one Judgment, commencing in the close of human probation and in close connection with the coming of Christ; 2 Tim. 4: 1; 1 Pet. 4: 7, 17; Rev. 14: 6–14; and what need is there of another Judgment before that time if men do not enter upon their reward at death? But the idea that men are rewarded or punished at death, makes a Judgment at death necessary, and then what necessity is there of another Judgment commencing near the end? The doctrine of two Judgments has led infidels to ask the question, Did God make mistakes in the first Judgment? 7. It makes the sacrifice of Christ satisfactory, while the other view does not. Christ died in our stead; he bore the penalty that our sins deserved; and with the idea that the wages of sin is death, his death is satisfactory. But if the wages of sin is eternal torment, Christ never paid the debt. 8. It does not, like the view we oppose, make the soul a part of God, make millions of parts of God sin, suffer eternally, and curse other parts of God. Such a view divides God against himself; and if he is divided against himself, how, then, shall his kingdom stand? 9. It does not, like the opposite view, immortalize sin and make the devil triumph in spite of the Almighty, but removes sin from the universe, and presents to us a clean and peaceful world wherein righteousness shall reign eternally. Dear reader, do you desire eternal life? Then seek for it by turning away from your sins and believing on the Lord Jesus Christ for pardon. Do not be deceived with the thought that the wicked will have but a slight punishment. Put your finger in the fire for one hour, and then think of your whole body being cast in the Lake of fire, and remaining there sufficiently long to experience the penalty of God’s just law, to see the saints in the city of God and yourself thrust out, to weep and gnash your teeth, and realize what you have lost. Oh! be not deceived. Would you think it a slight thing to lose all your property, and life itself? then think of losing a right to the earth made new, to the city of God, the tree of life and the river of life. Think of being deprived of a right to those mansions which Christ has gone to prepare for his children, of the palms of victory and the crown of life that the saints shall wear, of being confessed by Jesus Christ before the Father and the holy angels, of singing the song of Moses and the Lamb. Think, oh! think of losing a long eternity of felicity with the redeemed, with holy angels, with Christ and the Father in the kingdom of God. Are you already a child of God cherishing the Christian’s hope? Then hope unto the end for the gift of immortality to be bestowed at the appearing of Jesus Christ.