Related to the subject of the covenant, three objections are raised on expressions in the Old Testament, which we briefly notice.
(1) On Deut. 5 : 2-6, Moses thus speaks: "The Lord our God made a covenant with us in Horeb. The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. The Lord talked with you face to face in the mount out of the midst of the fire (I stood between the Lord and you at that time, to show you the word of the Lord; for ye were afraid by reason of the fire, and went not up into the mount), saying, I am the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage," &c.
From this it is inferred that the covenant which the Lord made with them was the law which he spake, when he spake face to face unto them. But this is a mistake. By comparing this with Ex. 19 and 20, to which it refers, it will be seen that two things are here spoken of, namely, the making of the covenant with them, and speaking to them audibly from the midst of the fire. That these are two distinct things is shown by the words of Moses, "I stood between the Lord and you at that time, to show you the word of the Lord." This was the case when the covenant was made, but not the case when the ten commandments were spoken. Thus in Ex. 19 : 3, the Lord said to Moses, "Thus shalt thou say to the house of Jacob, and tell the children of Israel." Then follow the promises and conditions which God stated on his part; and verse 7 says, "And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord." This is exactly according to the statement of Moses in Deut. 5, where he speaks of the Lord's making a covenant with them. When that covenant was made he did indeed stand between the Lord and them, to show them the word of the Lord. First, he took the word of the Lord to them, containing the conditions they were to fulfill, and the promises the Lord made which were based on the proposed obedience to the conditions. And when the people made promise on their part, he returned their answer to the Lord. Thus the covenant or contract was made between them, Moses acting as mediator between the parties. Three days afterward the Lord himself declared the words of the condition in the hearing of all the people. When he spake the ten commandments Moses did not stand between the Lord and them to show them the word of the Lord, but all the host of Israel heard the words from the mount, out of the midst of the fire. Thus it plainly appears that the inference drawn from Deut. 5, that the ten commandments was the covenant made with them through the intervention of Moses, is not correct.
(2) 1 Kings 8 : 21: "And I have set there a place for the ark, wherein is the covenant of the Lord, which he made with our fathers, when he brought them out of the land of Egypt." The same chapter states that there was nothing in the ark but the two tables of stone; and on these were nothing but the ten commandments. From this it is inferred that the covenant made with Israel was in the ark, and of course it was the ten commandments, because they were in the ark.
But this inference is neither necessary nor just. The text does not say that the covenant made with their fathers was in the ark, though many read it so. The word, wherein, refers to the place for the ark, not to the ark itself. The most literal rendering would read: "And I have set there a place for the ark, in which place is the covenant," &c. And thus this objection vanishes on examination of the text. That the covenant made with them was in that place, but not in the ark, will appear upon a brief examination of another objection.
(3) Deut. 31 : 26: "Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee." From this it is inferred that the book of the law was put in the ark, and as the covenant made with Israel was in the book, it is inferred again that that covenant was in the ark. But both these inferences are unwarranted.
No less a writer than Prideaux says that the word rendered in the side "cannot truly have any other meaning in the Hebrew language" than by the side. The use of the word in the Old Testament proves the correctness of his statement. We give such instances only as have the original in the same form in which it is found in this text: Josh. 3:16: "The waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan." Josh. 12:9: "The king of Ai, which is beside Bethel, one." Ruth 2:14: "And she sat beside the reapers." 1 Sam. 6:8: "And take the ark of the Lord, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof." 1 Sam. 20:20: "And Jonathan arose, and Abner sat by Saul's side." Others might be given, but this is sufficient.
And this makes still more certain our construction of 1 Kings 8:21. The covenant which was made with Israel, which was written in the book, was put by the side of the ark, in the place which was made for the ark, the most holy. And this leaves a clear distinction between that covenant and the Lord's covenant of ten commandments, which was written on tables of stone and put inside the ark.
FALSE REASONING OF OPPONENTS.
The opposers of the law of God affect to think that they have established their premises when they have shown that the ten commandments are, in the Scriptures, called a covenant. But in showing that, they do nothing whatever towards maintaining their position. It is one thing to prove that they were a covenant, and quite another to prove that they were the first covenant, to which Paul refers when he says it is passed away. It is neither the first found in the Scriptures, nor the first recorded after the children of Israel were led out of Egypt. There is a contract or agreement found in Ex. 19, not only answering to the first signification of the word, covenant, but it possesses exactly the characteristics which are ascribed to the "old covenant" in the Scriptures. It was made with them three days before the ten commandments were spoken to them. Note the promises, and the Lord's reference to them in the promise to make the new covenant. In the covenant,
1. They agreed to obey his voice and to keep his covenant.
2. For which the Lord promised to regard them as a peculiar treasure unto himself.
Their failure and the consequences are referred to in the prophecy of the new covenant, so as, unmistakably, to point out this as the first covenant.
1. "They continued not in my covenant"—they did not fulfill their agreement.
2. "And I regarded them not, saith the Lord;" he therefore refused to fulfill his promise. Indeed, it was impossible that he should regard them according to the covenant of Ex. 19, for he therein promised to regard them as "a holy nation"—"a peculiar treasure above all people." But inasmuch as they did not regard his moral law—the rule of holiness—they were not holy; they were sinners, even as all the nations around them. And if God had then regarded them as a peculiar treasure above all people, or as a holy nation, he would have denied himself, for such was not their character. In the matter of that covenant God acted toward them as he always acts, as he will deal with us, according to his own declaration: "Them that honor me I will honor; and they that despise me shall be lightly esteemed." 1 Sam. 2:30.
J. H. WAGGONER.
Faith and Obedience.
By E. J. Church
"LET brotherly love continue." Heb. 13: 1. "For God is not the author of confusion, but of peace as in all churches of the saints." 1 Cor. 14: 33.
I believe our church members here in St Helena, are all united in believing this to be the truth of the third angel's message. We also believe that "Where there is no vison the people perish; but he that keepeth the law happy is he." Prov. 29: 18.
Our neighbors, some of them, tell us that we say too much about the law, and ask why we do not talk more about what Christ and the apostles said. They say that Christ abolished the ten commandments, let us see what he taught when he was on earth. In Matt. 5: 17, 20 he says: "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill, for verily I say unto you, Till heaven and earth pass, one jot or one title shall in no wise pass from the law till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven."
Now let us see what he sent us from Heaven, by his angel, sixty-three years after his ascension. In Rev. 22: 14 we read: "Blessed are they that do his [God's] commandments, that they may have right to the tree of life, and may enter in through the gates into the city." All who do not God's commandments, Christ will shut out of the city, and styles them as "dogs, and sorcerers, and whoremongers, and murderers, and idolators, and whosoever loveth and maketh a lie." Verse 15. When we have so much at stake, let us believe what Christ and the inspired writers have told us, in preference to what any earthly friend can conjure up.
Christ tells us it is "not every one that saith unto me, Lord, Lord, that shall enter into the kingdom of heaven, but he that doeth the will of my father which is in heaven. Many shall say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity." Matt. 7: 21-23. There are many who will expect to be received because they have believed so firmly on Christ, yet Christ will not know them because they have failed to do the will of God the Father. Who are the many that will have to depart from Christ on this account? Let us examine ourselves and see if it will apply to our case, and if it fits us in the least, let us now, while time is ours, do the will of the Father by keeping the commandments of God, and the faith of Jesus; and if the commandments are grievous to us, let us renew our love to God, "for this is the love of God that we keep his commandments, and his commandments are not grievous." 1 John 5: 3. Let us cast off all selfishness, and say as our Redeemer said, "Thy will be done."
E. J. CHURCH.
St Helena, Cal.
Tempted, Tested, and Succored.
"For in that He himself hath suffered, being tempted, He is able to succor them that are tempted."—Heb. 2:18.
He was tempted but he did no sin. He "suffered being tempted," but he did no sin. It was bitter suffering which came upon his holy soul as the tempter came and sought to lead him astray, but he yielded not, he did no sin.
He is our example. We need not yield when tempted. We cannot help being tempted. It would not be good for us to escape temptation. We may put even this down among the "all things" that work together for our good. Temptation brings out our real character. Our power of endurance can never be known until tried. A true Christian will shine brighter in the midst of fierce temptation, like gold when molten. Only the base need fear testing. You may well be afraid to put acid on the coin which you know to be counterfeit. You will only be too glad, if there be any suggested doubt, to have the good coin tested in this way. If your heart is free from sin you may meet temptation without a fear. It may cause you to suffer, but it cannot harm you.
Temptation brings us closer to God. When the Saviour was tempted, he went to the armory of the Christian soldier, and fought the devil with weapons of celestial temper and make. When his followers are tempted they do the same, and that they may wield the weapons well, they plead much with God. The saint's drill is carried on upon his knees. He goes through all his exercises best in that position. He cannot learn the mind of God in any position so well as upon his knees. He cannot ascertain his Captain's orders anywhere so quickly as upon his knees. He cannot wield the sword of the Spirit, nor lift above him the shield of faith, nor present so bold a front to the enemy so well as upon his knees. And when temptations come he feels his need of Divine assistance, and on his knees he gets nearer to God. Thank God for the discipline of temptation.
Temptation is not sin. We should learn carefully to distinguish between them. It is sometimes difficult for the most holy to know whether the thought that troubles him is only temptation or whether it is sin—difficult, but not impossible. The breath of prayer will clear the clouded atmosphere, in which it is difficult to see, and cheer the soul, as the cooling wind at eventide refreshes the aching temples of those whose sunburnt brows have borne the burden and heat of the day.
Temptation need never lead to sin, for "He is able to succor them that are tempted." He knows the subtilty of temptation; he knows the cunning of the tempter; he has met and baffled the utmost malice of hell; he knows the weakness of our nature, but his arm is almighty, he knoweth how to "deliver the godly out of temptation."—King's Highway.
Church Building and Church Amusements.
By Editor
THE Interior, the Presbyterian paper of Chicago, makes the following just remarks upon fashionable church building and its appendages—sociables, grab-bags, &c.:—
“The prevailing style of church architecture is a broad and ambitious beginning and an inglorious bobtailed ending. And during all the time, from the infant class up to the Trustees, there is a stew and frenzy of grab-bags, fairs, and festivals, to keep the wolf away from the altar. And all this in the name of Jesus of Nazareth! This thing is an incubus and a disgrace to Christianity. It is time a reform began in the house of Israel. Hostile to the spirit of Christ and his gospel, damaging to the business of the church, and fatal to the influence of religion on the better-thinking men of the world, the church debt mania should be choked.
“The fact that this mania arises from a silly pride in the church itself, is a sad thing. It is an evil spirit which only fasting and prayer can cast out. It is the parent of endless mischief, false religious taste, bad religious principle, dishonest living, and general hypocrisy. There can be no genuine, honest worship among those who are living in perpetual dishonesty, who affect to give a house to God, which is at the mercy of Shylock, and who keep up a religious style which is either a hollow advertisement of mammon, or a monument of worldliness liveried in the garments of godliness.”
By this we plainly see that the public mind is becoming somewhat aroused to the existing state of things in the popular churches of the day. We also find in the Philadelphia Christian Standard the following paragraphs which need no comment:—
“ridiculous affair.
“ A few years ago I read a notice in the secular papers that Signor Blitz had been engaged to give a performance for the benefit of a Methodist Sunday-school, and I said, Well, what next? But sure enough ‘what next’ has made its appearance in a large placard nearly a yard square, now extensively posted in the southwestern part of this city. Just read it:—
“‘A grand Annual Excursion of Pitman M. E. Church to Greenwood Grove, June 17th, 1875. Beautiful prizes and novel games. 10. A. M. Base Ball; prizes, a set of batts and balls. 2 P. M. Archery for lady contestants; prizes, a set of ear-rings and breast-pin. 3 P. M. Sack race; prize a gentlemen’s bosom pin. 4 P. M. Foot ball and quoits. Air gun target practice; prize air pistol, battledore and shuttlecock, jumping rope, grace hoop, &c. To be interspersed with music and singing.’
“queries.
“ 1. Will the exercises be opened with prayer?
“ 2. Is it the legitimate work of the Sunday-school and the church to ascertain who are the best players at ‘base ball,’ ‘archery,’ ‘sack races,’ ‘foot ball,’ ‘target practice,’ &c.
“ 3. Can the church find no better investment for her funds than to buy for presents ‘batts and balls,’ ‘beautiful set of pearl ear-rings,’ ‘gentleman’s bosom pin,’ ‘air pistol,’ &c.?
“ 4. Why not extend the list and offer prizes for the best players at cards and billiards, and then have a dance and offer a prize for the most graceful dancer?
“ 5. Will Christian parents take the risk of having their children accompany such an excursion?”
These eight "Togethers" are eight links in the chain which binds us to Christ.
Two Wonders.
Some good man has said: "Two things are a matter of daily astonishment to me—the readiness of Christ to come from heaven to earth for me, and my backwardness to rise from earth to heaven for him."
The Camp-Meetings.
By Ellen G. White
[IN private letters sister White gives many interesting particulars of the late eastern camp-meetings, which we think will be of interest to the readers of the SIGNS. From her very full account of the meetings we take the following. w. c. w.]
WE arrived upon the camp-ground at Newton, Iowa, June 4. The meeting had been in session one day. Our meetings were excellent from the commencement to the close. The people listened with respectful attention, and we can but hope that the seed of truth sown in the many discourses given will find a lodgment in some hearts, and bear fruit to the glory of God.
Sabbath was a marked day on account of the special manifestation of the Spirit of God. After addressing the people for one hour and a half we invited those who felt that they were sinners, and those who were backslidden from God, to come forward to the front seats. About fifty responded to the invitation given. Some came forward in whom we had felt an especial interest for years. They had been backward in taking their position wholly on the Lord's side because of the suggestions of the enemy in keeping before them the course of some who professed the faith, but in their works denied it. Satan's temptations to them were, if they should profess to be followers of Christ and pursue the course these unconsecrated ones had, they would be in a worse condition than they then were.
We are sorry to admit that there are those who profess the truth, who are not sanctified by the truth, and such give to the world a bad example, and bring the religion of Christ and the precious truth into disrepute. The demands of the word of God are only met when we love God with all the heart and our neighbor as ourselves.
We entreated those who had been disgusted with the course of those who professed Christ but did not follow him, to come out on the Lord's side themselves, and show to the half-hearted and to the world a better way, that making the tree good is the only sure way of securing good fruit. The heart must be renewed before the life can be correct. A profession of Christ without internal rectitude is no better than a whited sepulchre, beautiful without but within full of corruption.
We felt deeply grateful to God to see so many young men coming forward for the first time, and thus showing that they, from this good day, will forsake a life of sin, and choose a life of righteousness, walking in the footsteps of Jesus. Several came forward who had long professed the Christian life, but who were convinced at this meeting that they were transgressing the law of God, in trampling upon the Sabbath of the fourth commandment.
The Spirit of the Lord seemed to indite the prayers offered, and when opportunity was given for those who to speak who desired to do so, nearly all expressed their feelings. What a scene was this! What an encouragement to the laborers in the vineyard of the Lord! Jesus said: "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth more than over ninety and nine just persons which need no repentance." Should there not be more joy among those who rejoice in a Saviour's love upon the earth?
Sunday the Lord assisted his servants in speaking to the people. The crowd was attentive and respectful, and we sincerely hope that their understanding may be enlightened to see the claims of truth, and that they may have a heart to obey.
Monday morning the work commenced just where it closed on Sabbath evening. Again we invited those who wished to seek God, and those who were backslidden, to come forward. More responded to this call than on Sabbath. This exercise was more interesting, if possible, than the first, the special blessing of God attending the meeting. We left the ground very weary but cheerful in God, knowing that Jesus had indeed come up to the feast, and had graced our meeting with his presence.
We complied with the earnest invitation of our brethren in Ladora and vicinity to call upon them, and speak to the people Wednesday night. We had great need of rest but how could we have a heart to refuse these entreaties? We felt that it was unfavorable for us, and then also that we could not have the privilege, as do many of our fellow-laborers, of visiting. After the exercises of the meeting over there comes the writing of important reports and testimonies, which deprive us almost entirely of the privilege of conversation with our brethren and sisters.
After a long and interesting evening meeting, we rode five miles to the depot; and then after midnight, lay down for a couple hours of rest upon quilts and blankets, brought from his home by the brother who took us to the depot, and which we spread upon the depot floor. Thus with scarcely any rest we were obliged to travel most of the next day till we arrived weary and worn, at the
ILLINOIS CAMP-MEETING.
Here, as in Iowa, the prayer and conference meetings were of special interest. On Sabbath afternoon several mentioned the benefits which they had received from the health reform. Dr. Pottenger gave a very interesting testimony as follows :—
"My brethren may have thought they were meeting with only half a brother, when they saw me using tobacco. The truth found me in the gutter. I was addicted to two fatal habits, drinking and tobacco. I have left off the former, and gained a complete victory over it, and so far as refraining from the use of tobacco is concerned, I could refrain from its use. But I have feared the result upon my system, as I am somewhat disposed to paralytic affections, and physicians have assured me that entire abstinence from tobacco would cost me my life. But I am preparing to make a trial of the matter. I am waiting till my system shall rally from the reaction caused by leaving off tippling, then I shall take hold in earnest to rid myself of tobacco."
There were quite a number of our French brethren present and this added much to the interest of the meeting. These French brethren and sisters are gaining an experience, and if they remain humble and true to their faith God will use them as instruments in bringing others to the knowledge of the truth. There are a number whose lives are indeed a living epistle known and read of all men. They show the transforming power of the truth upon their daily life.
It was under very discouraging circumstances that Elder Bourdeau presented the truth to them. The opposition from prejudiced minds was very bitter. But some honest souls were interested, and when brought up to face the mirror, to compare their lives with the law of God, they were deeply convicted of sin. One brother who is now rejoicing in the truth, and can say with Paul, "I was alive without the law once; when the commandment came, sin revived and I died," when he came to view his life in the light of the holy law saw his sins to be so exceedingly sinful, he thought they were too great to be forgiven. He was in great agony of mind; he called together his neighbors and friends and confessed to them the sins and wrongs of his life, and entreated their forgiveness. He tried to right every wrong. This wonderful work of the power of God in convicting the sinner, was a thing so new to his friends and neighbors that they thought he was out of his mind, and feared that he would die. Several physicians were consulted, and medicine was prescribed freely. But drugs, which would be useless to cure the diseased body, were utterly powerless to cure the sin-sick soul. While suffering the most intense remorse of conscience for his sins the Lord did not leave him to perish. The light of health reform was forced upon his mind and he refused to take the drugs prescribed, for he was strongly convinced that they were poison and ruinous to his constitution.
Eld. Bourdeau and his wife felt the deepest anxiety as to the result of this case. Some charged Elder B. with making this man crazy. Elder B.'s life was in danger, and he and his wife wept and prayed many hours while others slept. They prayed that God would work in such a manner as to honor the cause of God and glorify his name. The French brother came out all right. He had that repentance which needeth not to be repented of. He was indeed a new man, converted and thoroughly transformed. He had "put off the old man with his deeds ;" and "put on the new man, which is renewed in knowledge after the image of him that created him."
At this meeting we were attentively cared for by brother and sister Hobbs. These self-sacrificing souls showed especial hospitality on this occasion. May the Lord bless them and their dear children for this labor of love. On Wednesday Bro. Hobbs took us nine miles to Somonauk, where we took the cars for Lena, Wis. Here we were met by brother and sister Bates and Bro. Brown, who took us by private conveyance to the Monroe Camp-ground.
Mission to Europe.
By John Nevins Andrews
SINCE my return from Germany I have given much labor to French grammar. I could make greater advancement in speaking the language to pay less attention to grammar and to take more time to mingle with those who speak the language. But my convictions are that the first great necessity for the work here is a paper in French, and I dare not bear the responsibility of such publication without sufficient knowledge of French to judge of the correctness of what is printed. I do not expect to avoid all mistakes, but I wish to know with some degree of certainty what I am doing. I have grudged each hour that I have given to this kind of work, when I have looked at the sad state of things in the people around. Yet it has appeared to me that this is the course to which the Spirit and the Providence of God both plainly lead me. I have tried to make every day count, and I have never considered my day's work finished till I have fully used up the strength of the day. I speak freely that those who bear responsibility in the work may know how to advise me. I hope that I have been able thus far to avoid extremes and to shun bad mistakes.
It has been my hope that God will raise up competent French scholars here in Europe who will render the assistance necessary in the grammar of the language. In a former report I spoke of those who had responded to my advertisement in the Journal of Geneva. With M. de C. I have had a very interesting correspondence, and have twice visited him at Geneva. Himself and wife acknowledge the claims of the Sabbath, but do not as yet observe it. He is learned in Hebrew, Greek, Latin, German, English, and French. His wife was for years the head of an institution for young ladies in Lausanne. She has command of German and English as well as French. Both these persons appear to fear God, and to know something of his Spirit. He is a member of several learned societies in Geneva and in Paris. He has given his life to the cause of total abstinence, a cause which he tells me has no adherents in Continental Europe, except a few societies in Holland, and here and there an individual who walks by the rule of "touch not, taste not, handle not." He is an ordained pastor, but because of his opposition to the use of wine he has been compelled to leave his pastorate. He has expressed much gratitude for the pains I have taken in his behalf, saying he thought there was not another man in Europe who would do as much for him. He has expressed his purpose to commence shortly to hallow the Sabbath. Of course I have as many fears as hopes, seeing he has not begun without delay. The condition of the churches in Geneva, as he states the case to me, is most deplorable. He says that infidelity as to the Bible and the Christian religion is fearfully prevalent, not simply with the members of the churches, but with the pastors themselves. Custom in this country requires each person on leaving church to put something into the treasury, or at least to seem to do so. M. de C. states the extent of the spirit of sacrifice by saying that to his personal knowledge the offerings of a congregation of 2,000 persons do not exceed four francs or eighty cents, and often are less. Nearly every one puts in something, but those who contribute money put in a centime (the fifth part of an American cent), and many put in buttons.
Geneva is a city beautiful for situation. It is surrounded by an amphitheatre of mountains; those on the south side once belonged to Italy, and those on the west, to France. Now it is French territory in every direction but one. The canton of Geneva is only a small spur of land extending a few miles south from the foot of the lake into French territory. So narrow is this canton that a cannon ball can be fired over the city from one French mountain to another. The water of the Rhone as it issues from the lake is a deep blue like the blue of the sky, and the bottom of the river can be plainly seen in its deepest part from the bridge. A little below comes in the Arve from Mount Blanc, and this is all roil. It is curious to see how the two kinds of water refuse to unite. In visiting Geneva I passed through Lausanne where Gibbon wrote his "Decline and Fall of the Roman Empire;" and Nyon, the birth place of John Fletcher, a man of apostolic piety, and one whose writings are of inestimable value as an answer to the errors of Calvin, and to the doctrines of grace without obedience which are so prevalent in our time, especially in Europe.
Advertising in Holland has brought a considerable number of letters from persons interested to understand concerning the Bible Sabbath. Some avow Sabbatarian sentiments, and one or two may, I think, be Sabbath-keepers. I will speak further of Holland soon. Bro. Ertzenberger has labored very faithfully in Germany and has had much help from God. He has had to contend with Satan. I have had much correspondence with him. In due time I will report the progress of the work there. We have had an interesting general meeting at this place. Twelve persons were baptized by Bro. Albert Vuilleumier. In a few days, three more will be baptized. These are a Methodist local preacher and his wife, and a young man. These three have embraced the Bible Sabbath and the faith of Christ's near advent, within a few weeks last past. We have some especial tokens of good.
J. N. ANDREWS.
La Coudre, Neuchatel, June 2, 1875.
The Undying Worm.
By John Norton Loughborough
We are invited to explain Isa. 66 : 24 : "For their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh."
It is supposed by many, that the above proves that the wicked will have eternal, conscious suffering as their portion. By reading the first portion of the verse quoted above, we shall see that this prediction is made respecting the bodies of the wicked, and that it is not said that some immortal entity shall ever exist in the fire. "They shall go forth and look upon the carcasses of the men that have transgressed against me; for their worm shall not die," &c.
"Carcasses" does not mean living persons, but dead bodies. The fact that a fire in which a carcass, or dead body, is placed "is not quenched," is positive evidence that that body will be entirely consumed. So we read of the wicked in Matt. 3 : 12 : "He will burn up the chaff with unquenchable fire." An unquenchable fire is not one that is eternally burning, but one that consumes and utterly destroys what it preys upon.
As to the meaning of this term unquenchable fire, I will quote Jer. 17 : 27 : "But if ye will not hearken unto me to hallow the Sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the Sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched." Read the following criticism on the above : "From this text we certainly can learn the meaning that was attached to the expression, "unquenchable fire," by the Hebrew people. This fire was not to be quenched, therefore, it was unquenchable. But it was to be kindled in the gates of Jerusalem, and devour the palaces thereof. It was, therefore, literal, natural fire. But how could a fire of this kind, thus kindled, be supposed to be a fire that would burn eternally? They certainly would not so understand it. No more should we. Moreover, this threatening of the Lord by Jeremiah was fulfilled. 2 Chron. 36 : 19 : 'And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof.' Verse 21 : 'To fulfill the word of the Lord by the mouth of Jeremiah.' Thus Jerusalem was burned according to Jeremiah's prediction that it should be consumed in unquenchable fire. But how long did that fire burn? Only till it had reduced to ashes the gates and palaces on which it preyed. Unquenchable fire is therefore simply a fire that is not quenched, or does not cease, till it has entirely consumed that which causes or supports it. Then it dies out itself, because there is nothing more to burn. The expression does not mean a fire that must absolutely eternally burn, and that consequently all that is cast therein to feed the flame must forever be preserved by having the portion consumed immediately renewed.
"To the wicked the threatened fire is unquenchable because it will not be quenched, or caused to cease, till it has entirely devoured them. Ps. 37 : 20 : 'But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume; into smoke shall they consume away.' Mal. 4 : 3 : 'And ye shall tread down the wicked: for they shall be ashes under the soles of your feet in the day that I shall do this saith the Lord of hosts."—Nature and Destiny of Man, pp. 280, 281.
But there is another expression in our text which it may be well to notice. Isaiah speaks of an undying worm, in connection with the unquenchable fire. Again we quote from Nature and Destiny of Man: "This is undoubtedly the language from which the expression in Mark is borrowed; but a moment's examination of it will show that the worm is not remorse of a guilty conscience, but, that, like the fire, it is something external to, and distinct from, the objects upon which it preys; and moreover that those upon whom it feeds are not the living, but the dead; it is the 'carcasses' of the men that have transgressed against the Lord. In Isaiah 14 : 11, and 51 : 8, the prophet again speaks of the worm as an agent of destruction, but it is always in connection with death. It is thus evident that the terms employed by our Lord in describing the doom of the wicked, would convey to the minds of his hearers the very opposite of the idea of eternal life in misery."—p. 282.277
To illustrate we will quote Isaiah 51 : 7, 8: "Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be for ever, and my salvation from generation to generation."