What does Eternal Punishment mean in the Bible?

Dictionary

Baker's Evangelical Dictionary of Biblical Theology - Eternal Punishment
Divinely instituted penalty of endless suffering, including banishment from God's blessed presence.
The Old Testament . A study of God's major judgments (e.g., the flood and the destruction of Sodom and Gomorrah) shows that the Old Testament focuses on premature death when dealing with the fate of the ungodly, not on life after death.
If the predominant evangelical view is correct, in the Old Testament sheol sometimes refers to a netherworld to which the wicked go at death. Sheol therefore, takes us beyond the primary judgment passages and speaks of life after death, although in vague terms.
Two passages paint a clearer picture of the final destiny of the wicked. Isaiah uses earthly images of corpses beset by an undying worm and inextinguishable fire to point to the final doom of the wicked—eternal punishment (66:24). Daniel teaches that whereas the godly will be raised to never-ending life, the wicked will be raised to never-ending disgrace (12:2).
The New Testament . Jesus' Teaching . The doctrine of hell ultimately derives from Jesus. He uses images of darkness and separation to communicate God's rejection of unbelievers and their exclusion from his blessed presence (Matthew 7:23 ; 8:12 ; 22:13 ; 25:30 ; Luke 13:27-28 ). Fire imagery signifies the horrible suffering of the unrighteous (Matthew 13:40-42,49-50 ; 18:8-9 ; 25:41 ; Mark 9:44,48 ; Luke 16:23-25,28 ). It is significant that Jesus uses the "weeping and gnashing of teeth" image to qualify other images: "the fiery furnace" (Matthew 13:42,50 ), darkness and separation (Matthew 8:12 ; 22:13 ; 25:30 ; Luke 13:28 ), and being cut into pieces (Matthew 24:51 ).
Jesus teaches that the suffering of the ungodly in hell is "eternal punishment" (Matthew 25:46 ; cf. John 5:28-29 ). Pictures of death and destruction speak of the ruin of all that is worthwhile in human existence (Matthew 10:28 ).
The Apostles' Teaching . The apostles reinforce Jesus' teaching, although they mention the topic less frequently. Paul combines pictures of punishment, destruction, and separation in 2 Thessalonians 1:5-9 : God will "punish those who do not know God, and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power."
Jude speaks of hell in terms of fire when he cites Sodom and Gomorrah as an earthly example of "those who suffer the punishment of eternal fire" (v. 7). He employs the image of darkness when he likens false teachers to "wandering stars, for whom the blackest darkness has been reserved forever" (v. 13).
Revelation combines the Old Testament picture of the wicked drinking the cup of God's wrath (e.g., Psalm 75:7-8 ; Jeremiah 25:15-29 ) with hell-fire to depict the perpetual, conscious torment of the wicked (Revelation 14:10-11 ). In Revelation 20 the devil is cast into the lake of fire, where the beast and the false prophet had been thrown "one thousand years" earlier ( Revelation 19:20 ). They had not been annihilated; in fact, John says that all three "will be tormented day and night for ever and ever" (20:10). Lost human beings share the same fate (v. 15: cf. Revelation 21:8 ). The Apocalypse closes with the picture of the City of God representing God's comforting presence with his people (Revelation 21:3-4 ). The wicked are not exterminated, but are outside the city, cut off from the blessings of God (Revelation 22:15 ).
Purposes of the Doctrine of Hell . Why does God teach such a terrible doctrine in his Word? For two reasons: to provide believers with powerful motivation for evangelism, and to make us grateful to him who redeemed us by suffering the pains of hell for us, both negatively (poena damni, the deprivation of the Father's love, Matthew 27:45-46 ) and positively (poena sensus, the positive infliction of torments in body and soul, Matthew 26:38-39,42 , 44 ; John 18:11 , against the Old Testament background of the cup of God's wrath ).
Robert A. Peterson
See also Destroy, Destruction ; Fire ; Hell ; Lake of Fire
Bibliography . M. de S. Cameron, ed., UNIVersalism and the Doctrine of Hell ; W. V. Crockett, ed., Four Views on Hell ; W. V. Crockett and J. G. Sigountos, eds., Through No Fault of Their Own? The Fate of Those Who Have Never Heard ; L. Dixon, The Other Side of the Good News ; D. L. Edwards and J. Stott, Evangelical Essentials ; M. J. Erickson, The Evangelical Mind and Heart ; E. Fudge, The Fire That Consumes ; J. Hick, Evil and the God of Love ; idem, Death and Eternal Life ; R. A. Morey, Death and the Afterlife ; C. Pinnock, A Wideness in God's Mercy ; J. A. T. Robinson, In the End God ; J. Sanders, No Other Name: An Investigation into the Destiny of the Unevangelized .
Hastings' Dictionary of the New Testament - Eternal Punishment
ETERNAL PUNISHMENT.— Revised Version NT 1881, OT 1885 of Matthew 25:46 (εἰς κὁλασιν αἰώνιον). The Authorized Version here and in 26 other passages has ‘everlasting.’ The adjective αἰώνιος occurs 70 times in the NT (1 Timothy 6:19 omitted in Revised Version NT 1881, OT 1885), and in the Revised Version NT 1881, OT 1885, with one exception (Philemon 1:15), is uniformly rendered ‘eternal.’ This is a distinct gain, as it leaves the exact significance to be determined by use. Three passages should be examined: ‘Through times eternal’ (Romans 16:25); ‘before times eternal’ (2 Timothy 1:9, Matthew 7:21-23,14); in these uses it is clear that ‘eternal’ and ‘everlasting’ are not interchangeable. This agrees with the LXX Septuagint, in which αἰώνιος is used of the rites and ceremonies of Judaism which are done away in Christianity (Exodus 12:24; John 3:16-1711; Exodus 40:15, Numbers 18:19 and others). The suggested use of ‘aeonian’ has failed to find approval notwithstanding its advantages, and ‘age-long’ is inept.
For NT thought the use of the term in the Fourth Gospel should be studied. Excluding parallel passages, ‘eternal life’ is found 21 times in the Gospels, and of these 17 are in John. In this Gospel, as also in 1 Jn., the notions of succession and duration are eliminated, and ‘eternal’ becomes almost synonymous with ‘Divine.’ ‘It is not an endless duration of being in time, but being of which time is not a measure’ (Westcott, see Additional note on 1 John 5:20). See Eternal Life.
In the Synoptic Gospels, to ‘enter into life’ and to ‘enter into the kingdom’ are used interchangeably (cf. Matthew 19:16-17 with Matthew 19:23, Mark 9:45 with Mark 9:47, Matthew 25:34 ‘inherit the kingdom,’ and Matthew 25:46 ‘unto eternal life’). In the Fourth Gospel ‘eternal life’ is the equivalent of ‘the kingdom of heaven’ of the Synoptic Gospels (cf. John 3:3; John 3:5, where ‘the kingdom of God’ occurs, with John 3:15). This suggests a very comprehensive and definite idea. ‘Eternal life’ is the life of the Kingdom of God, forgiveness, righteousness, salvation, blessing, whatever that life is declared to be in the teaching of Jesus. ‘Eternal punishment’ is the antithesis of ‘eternal life,’ the penalties upon all unrighteousness inseparably bound up with the Kingdom, and which, in His new teaching of the Kingdom, Jesus plainly sets forth. As a working principle, then, ‘eternal’ may be accepted as descriptive of things belonging to, essentially bound up with, the Kingdom, and is almost the equivalent of ‘Messianic,’ in the Christian, as opposed to the merely Jewish significance of the term, ‘that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name’ (John 20:31). These deeper meanings of αἰώνιος in the NT should serve to remove the question of the time element in future punishment from the unsatisfactory basis of mere verbal interpretations.
In collating the teaching of the Gospels, full emphasis must be given to the following postulates:
1. The certainty of retribution is inseparably bound up with the revelation of Jesus as to the will and character of God. The Father who ‘seeth in secret’ and rewards unobtrusive righteousness (Matthew 6:1 ff.) will render to the unrighteous the due reward of their deeds (Matthew 7:19; Matthew 10:28; Matthew 12:36; Matthew 15:13; Matthew 18:6; Matthew 18:35, Luke 18:7 [1]). Hence the urgency of the call to repentance (Matthew 4:17), and to the obedience of righteousness as in the Sermon on the Mount, and, at any cost, to ‘crucify the flesh’ which prompts to sin (Matthew 5:29-30; Matthew 18:8; Matthew 18:8). In this Jesus takes His stand with the prophets of old and with the last of their order, John the Baptist (cf. Luke 3:7-14). The revelation of the all-perfect Father never weakens, but ever adds new emphasis to the call to a life of righteousness, and to the certainty of penalty for all unrighteousness.
2. The characteristic teaching of Jesus as to the penalties of sin is bound up with His gospel of the Kingdom.—The incomparable worth of the Kingdom, as the richest ‘treasure,’ and ‘pearl of great price’ (Matthew 13:44-45), and the supreme quest of it as the first duty and sovereign wisdom of life (Matthew 6:33), have, as their converse, the incomparable loss which the rejection of the gospel must inevitably entail. This is the supreme penalty—exclusion from the Kingdom, to be cast into the ‘outer darkness’ (Matthew 8:12; Matthew 22:13; Matthew 25:30), denied by the Lord (Matthew 7:23; Matthew 10:33; Matthew 25:12, Luke 13:25-27), shut out from the glad presence of the King (Matthew 25:41). The use of the figures ‘weeping and wailing and gnashing of teeth’ in the sentence of exclusion clearly indicates that remorse is one element in future retribution (cf. Luke 16:25 ‘Son, remember’).
3. The hearing of the gospel adds to human responsibility, and increases the severity of the inevitable penalty of disobedience.—This is the burden of much of the teaching of Jesus. Light is come into the world, and with the light a more solemn duty (John 3:19; John 9:41; John 15:22; John 15:24; John 16:9, Luke 12:47-48). It is the apostate disciple who, as salt which has lost its savour, is cast out (Matthew 5:13). To His disciples Jesus gives the warnings of God’s searching judgment (Matthew 5:22 ff.). To those who call Him ‘Lord, Lord,’ and in His name have done ‘many mighty works,’ He utters the dread ‘Depart’ (1618543919_3 cf. Luke 13:25-27). It is the disobedient hearers of His word who are compared to a foolish builder whose house, built upon sand, is ruined by the storm (Matthew 7:26-27). Those who deny Him, He also will deny (Matthew 10:33); those who are ashamed of Him, of them will He be ashamed (Mark 8:38). It is the unfaithfnl servant (Matthew 24:48-51), the unwatchful (Matthew 25:1-13), the unprofitable (Matthew 25:30), who are cast out of the Kingdom. It is the unfruitful branch of the vine that is cast forth, withered, gathered, cast into the fire, burned (John 15:6). The final condition of hopeless doom, the state of ‘eternal sin,’ is the direct result of self-willed, deliberate resistance to the Divine grace (Mark 3:29; see Eternal Sin). And in the larger issues the severity of judgment falls upon cities and generations ‘exalted to heaven’ in privilege and opportunity, but doomed because of neglect (Matthew 11:20-24; Matthew 12:41-42).
In all this there is no reference to those to whom the gospel has not been made known. The mention of the Cities of the Plain (Matthew 10:15) and that of the men of Nineveh (Matthew 12:41) are too incidental and indirect to yield any determining principle. Even the great Judgment passage (Matthew 25:31 ff.), if indeed it is to be interpreted universally as including all the nations of the earth, may be interpreted also as assuming a corresponding universality of knowledge, the gospel preached throughout the whole world. The judgments Jesus announces are vitally bound up with the message He brings. The problem of those to whom the offers of grace have not been made is not considered, and we are not justified in applying to them the severities of penalty and dread doom which, in the teaching of Jesus, fall only upon those who deny Him and reject His gospel.
4. The final triumph of the Kingdom, and consequent final separation of the righteous and the wicked.—This is again and again solemnly asserted and described. In the parables of the Tares (Matthew 13:24 ff.) and the Drag-net (Matthew 13:47 ff.), the ultimate overthrow, and, as the terms used would seem to imply, the final destruction of evil are decisively declared. From the explanation of the parable it is clear that the wheat and the tares represent persons—‘the sons of the kingdom’ and ‘the sons of the evil one.’ This sharp division of men into two classes entirely distinct is to human vision impossible. The facts of life show the presence of ‘wheat and tares,’ good and evil in every man. The difficulty is unresolved. The end is declared, but not the stages by which it is reached. The Kingdom is to be all righteousness, out of it is to be gathered ‘all things that cause stumbling, and them that do iniquity’ (Matthew 13:41). Every plant not planted by the Father is to be uprooted (Matthew 15:13), and every tree which beareth not good fruit is to be cut down and destroyed (Matthew 7:19).
So far there can be little hesitation in setting forth the teaching of Jesus. The difficulties arise when we seek to determine exactly the nature and duration of the penalties and of the doom. The difficulty is accentuated by the fact that Jesus uses freely the religious symbolism current at the time. Gehenna, the worm that dies not and the fire that is not quenched, the outer darkness, the weeping and the wailing and the gnashing of teeth, were familiar figures, and are clearly used because familiar (see Eternal Fire). If, then, we ask how far Jesus gave His sanction to the popular notions behind the symbols, we are confronted with the difficulty of determining what those notions were. The use of these figures to describe the place of punishment in the world of spirits is admitted, but it is not so clear which of the three doctrines which have divided Christian thought—endless punishment, annihilation, restoration—was held. Support has been found for each opinion, and from the words of Jesus Himself quite opposite conclusions have been reached. In what has been said above, finality would seem to be taught, but other opinions are held.
(1) Especially the great sayings in which the note of the universality of grace rings so clear (1618543919_6), and the persistent search of the lost (Luke 15:4-8) and the all-embracing work of Jesus are so absolutely declared (John 1:29; John 12:31-32), have been dwelt upon as justifying ‘the larger hope.’ The exact award of penalty, the few and many stripes according to the measure of disobedience (Luke 12:47-48), the completed sentence implied in ‘till thou have paid the last farthing’ (Matthew 5:26; cf. Matthew 18:34-35), the startling symbolism of the phrase ‘salted with fire’ (Mark 9:49), which is said to teach ‘that the destructive element performs a purifying part’ (see Internat. Crit. Com. ‘Mark’ in loco), the use of κόλασις, pruning, ‘suggestive of corrective rather than of vindictive punishment’ (Expos. Gr. Test. on Matthew 25:46), and the use of αἰώνιος as suggesting ‘age-long,’ have all been singled out as leaving room for the hope of final salvation through the fires of judgment.
The exact balance of the awards ‘eternal life’ and ‘eternal punishment’ (Matthew 25:46) has often been insisted upon as teaching finality. As the life is certainly endless, so, it is urged, must the punishment be. But even this is not conclusive. The terms ‘life’ and ‘punishment’ point to an essential difference. Life is of God, essentially Divine; punishment is from God, a Divine act. It is well also to bear in mind that ‘if good ever should come to an end, that would come to an end which Christ died to bring in; but if evil comes to an end, that comes to an end which He died to destroy’ (Clemance, Future Punishment, p. 65).
But more than upon single texts, reliance is placed upon the revealed character and purpose of God in Jesus Christ.
(2) On the other hand, the strong terms, destruction, perdition, unquenchable fire, and the analogies of consumption of tares and chaff and withered branches by fire, are instanced as indicating annihilation. Two sayings of Jesus are indeed terrible in their severity, and ought not to be minimized: ‘Be not afraid of them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell’ (Matthew 10:28). Whether the reference be to God as the object of fear (so Wendt, Teaching of Jesus, i. 201, and most commentators) or ‘the tempter’ and ‘the devil whose agent he is’ (so Bruce, Expos. Gr. Test. in loco), the statement as to the destruction of the soul itself remains. The same thought is suggested by the figure used in the saying, ‘He that falleth on this stone shall be broken to pieces; but on whomsoever it shall fall, it will scatter him as dust’ (Matthew 21:44). Were utter extinction of being to be taught, it could hardly be in plainer terms.
(3) In close association, and lending support to the theory of annihilation, is the doctrine of ‘conditional immortality’ or ‘life in Christ.’ According to this theory the object of revelation is ‘to change man’s nature, not only from sin to holiness, but from mortality to immortality.’ Many sayings in the Fourth Gospel are pressed to support this theory, especially those where the gift of life is declared to be only through the Son, and to those only who abide in Him by faith (John 3:15-16; John 6:35; John 6:50-58).
It is this evident and apparently ‘insoluble antinomy’ which has led many to conclude ‘that we have not the elements of a complete solution, and we ought not to attempt it. What visions beyond there may be, what larger hopes, what ultimate harmonies, if such there are in store, will come in God’s good time; it is not ours to anticipate them, or lift the veil where God has left it drawn’ (Orr, The Christian View of God and the World, 397). This conclusion, so far at least as the Gospels are concerned, may be accepted. In the teaching of Jesus the emphasis is always upon present opportunity, duty, responsibility. ‘One said unto him, Lord, are they few that be saved? And he said unto them, Strive to enter in by the narrow door’ (Luke 13:23). ‘Walk while ye have the light, that darkness overtake you not. While ye have the light, believe on the light, that ye may become sons of light’ (John 12:35-36). God’s eternal grace and man’s ‘boundless power of resistance’ stand over against each other. Jesus honours both, but nowhere in His reported sayings does He disclose the final issue.
The teaching of the Epistles does not come within the scope of this article, but this brief reference is necessary. To the present writer, at least, it does appear that St. Paul’s faith reaches a final issue. By him an endless dualism is decisively rejected. ‘That God may be all in all’ (1 Corinthians 15:20-28) is the final goal; but what that includes, or how accomplished, is not declared; only of Christ it is said, and we may hold this faith confidently, ‘He must reign till he hath put all his enemies under his feet.’
Literature.—This is very voluminous, and no attempt is made to include even all modern works. The following may be consulted:—(A) In favour of endlessness of punishment: Pusey, What is of Faith as to Everlasting Punishment?; S. Davidson, The Doctrine of Last Things; Salmond, The Christian Doctrine of Immortality.—(B) Treating the answer as unrevealed: Barrett, The Intermediate State; Beet, The Last Things; Clemance, Future Punishment; Orr, The Christian View of God and the World, Lect. ix.—(C) In support of annihilation: Row, Future Retribution; Stokes, Conditional Immortality; E. White, Life in Christ.—(D) Maintaining the ‘larger hope’: Cox, Salvator Mundi; Farrar, Eternal Hope, and Mercy and Judgment; Plumptre, Spirits in Prison, includes art. ‘Eschatology’ from Smith’s Dict. of Christian Biog.; Jukes, The Restitution of all Things.—(E) On the general question: see Hasting's Dictionary of the Bible, art. ‘Eschatology’; Alger, Doctrine of a Future Life; also Greg’s Enigmas of Life, ch. vii., for a striking presentation of retribution as determined by the nature of sin; Stephen, Essays in Ecclesiastical Biography, the Epilogue.
W. H. Dyson.

Sentence search

Annihilationist - ) One who believes that Eternal Punishment consists in annihilation or extinction of being; a destructionist
Damnable - That may be damned or condemned deserving damnation worthy of Eternal Punishment
Chaff - The wicked also are compared to chaff to be burned up with unquenchable fire — Eternal Punishment
Annihilationism - This is contradicted by the Bible in Matthew 25:46 which says “And these will go away into Eternal Punishment, but the righteous into eternal life
Second Death - ...
The word used for "eternal punishment" in Matthew 25:46 is kolasis [1]. ...
Paul Ferguson...
See also Eternal Punishment ; Judgment ; Lake of Fire ...
...
Worms - Of the Eternal Punishment of the wicked it is recorded "their worm dieth not
Sin, Remission of - With remission of mortal sin the Eternal Punishment due to it is also pardoned, but not all venial sins or temporal punishments are taken away
Remission of Sin - With remission of mortal sin the Eternal Punishment due to it is also pardoned, but not all venial sins or temporal punishments are taken away
Hades - ...
In general, however, the word that the New Testament usually used for the place of Eternal Punishment was not hades but gehenna
Hinnom, Valley of - (under the name of GEHENNA)with Eternal Punishment: "Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it
Hell - In the strict sense of the term, hell (infernus) is the place of Eternal Punishment for the damned, whether demons or men. The existence of hell is shown from innumerable passages of Holy Scripture where it is referred to, not only as a place of punishment, but as a place of Eternal Punishment of fire for those who die in the state of mortal sin
Sin (2) - (On Eternal Punishment, see HELL. That the sinner's Eternal Punishment would be Satan's eternal triumph. But Satan has had his triumph in bringing sin and death into the world; his sharing the sinner's Eternal Punishment will be the reverse of a triumph; the abiding punishment of the lost will be a standing witness of God's holy hatred of sin, and a preservative against any future rebellion
Mortal Sin - It deprives one of the right to heaven, and entails penalties, some of which are incurred in this life, and the loss of God forever as well as Eternal Punishment
Holiness of God - 53: and by the Eternal Punishment of it in wicked men, Matthew 25:1-46 : last verse
Damn - Generally speaking, the words are taken to denote the final and Eternal Punishment of the ungodly
Sin, Mortal - It deprives one of the right to heaven, and entails penalties, some of which are incurred in this life, and the loss of God forever as well as Eternal Punishment
Hell - saints the character of Eternal Punishment, and so finally 'hades' will be cast into the lake of fire. A continual fire made it a fit emblem of the place of Eternal Punishment
Hell - Because of this association with judgment and burning, ‘gehenna’ became a fitting word to indicate the place or state of Eternal Punishment (Matthew 10:28; Matthew 18:9; Matthew 23:33; Mark 9:43-48; cf. ...
Another symbolic picture of Eternal Punishment is that of a lake of fire prepared for the enemies of God (Revelation 19:20; Revelation 20:10; cf
Hell - Hell is the future place of Eternal Punishment of the damned including the devil and his fallen angels
Eternal Life - It comprises the whole future of the redeemed (Luke 16:9 ), and is opposed to "eternal punishment" (Matthew 19:29 ; 25:46 )
Life - This answers the objection of those who, wishing to deny Eternal Punishment, say that 'living for ever' is only spoken of the Christian, as in John 6:51,58
Book of Life - In the coming judgment, all whose names are not written in the Lamb’s book of life will suffer Eternal Punishment (Revelation 17:8; Revelation 20:12-15)
Brimstone - This awful catastrophe, therefore, stands as a type of the final and Eternal Punishment of the wicked in another world
Fire - One of the most awful things connected with this word is the description of the place of Eternal Punishment as THE LAKE OF FIRE
Destruction (2) - Whether or not there is a term to the duration of misery hereafter—presuming that there is a continuance of life after death for those who go in the way of destruction—does not enter into the scope of this note (See Eternal Punishment), but it may be remarked as significant that the ‘lost sheep’ are spoken of by our Lord as being found again, and that the word for ‘lost’ is the participle of ἀπόλλυμι
Punishment - ...
Eternal Punishment . The Old Testament introduced the notion of Eternal Punishment in Daniel 12:2 , indicating that the lost will also be resurrected, but for the purpose of eternal shame and contempt. The Lord described Eternal Punishment for the wicked as well as eternal life for the righteous, showing that both are without end (Matthew 25:46 ). ...
See also Eternal Punishment ; Judgment ; Ten Commandments ...
Bibliography
Ather - ...
Matthew 13:28 (a) By this type the Lord is telling us of the day when He will separate the unsaved from the Christians in order that His children may be with Him and all the ungodly sent off to their Eternal Punishment
Everlasting Punishment - Though one can find expressions of individual guilt, punishment and forgiveness in the Psalms, and though one can find the language of universal judgment in the prophets—that is, that unfaithful Israel and all the nations of the world will be historically punished—it is not until after the Old Testament that the notions of “eternal punishment” or “everlasting judgment” are developed
Everlasting Punishment - Though one can find expressions of individual guilt, punishment and forgiveness in the Psalms, and though one can find the language of universal judgment in the prophets—that is, that unfaithful Israel and all the nations of the world will be historically punished—it is not until after the Old Testament that the notions of “eternal punishment” or “everlasting judgment” are developed
Brother - ...
Matthew 5:22 (b) The teaching evidently is that if any person should mock at or scoff at a Christian who is seeking to live a separated life, and thereby fulfill GOD's will, that person is in danger of Eternal Punishment because he sides in with Satan and takes sides against GOD
Eternal Punishment - Isaiah uses earthly images of corpses beset by an undying worm and inextinguishable fire to point to the final doom of the wicked—eternal punishment (66:24). ...
Jesus teaches that the suffering of the ungodly in hell is "eternal punishment" (Matthew 25:46 ; cf
Fire - It is referred to as an emblem of severe trials or misfortunes (Zechariah 12:6 ; Luke 12:49 ; 1 Corinthians 3:13,15 ; 1 Peter 1:7 ), and of Eternal Punishment (Matthew 5:22 ; Mark 9:44 ; Revelation 14:10 ; 21:8 )
Resurrection of the Dead - But they shall be raised, not to be glorified with Christ, but to be judged by him, and sentenced to Eternal Punishment, Daniel 12:2 John 5:28,29 compared with Matthew 28:20 Acts 24:15
Fornication - ...
The Book of Revelation also says much about fornication, condemning those guilty to Eternal Punishment (Revelation 2:21-22 )
Adam - So far as the penalty is temporal and physical, no man is or can be exempt from it; but to remove the spiritual and Eternal Punishment, Christ has died; and he who comes to him in penitence and faith will avoid the threatened death, and enter into life eternal, both of the body and the soul
Baxterians - The actual forgiveness of sin as to the spiritual and Eternal Punishment
Metempsychosis - " From whence it has been pretty generally concluded, that the resurrection they held was only a Pythagorean one, namely, the transmigration of the soul into another body; from which they excluded all that were notoriously wicked, who were doomed at once to Eternal Punishment; but their opinion was, that those who were guilty only of lesser crimes were punished for them in the bodies into which their souls were next sent
Purgatory - Such small sins do not deserve Eternal Punishment
Destruction - Orr’s in discussing the teaching of Scripture on Eternal Punishment) of St
Purgatory - Such small sins do not deserve Eternal Punishment
Redemption - They are under guilt, under "the curse of the law," the servants of sin, under the power and dominion of the devil, and "taken captive by him at his will," liable to the death of the body and to Eternal Punishment
Universalists - "The tyranny of priests," said Dupont the atheist, in the national convention, December, 1792, "extends their opinion to another life, of which they have no other idea than that of Eternal Punishment; a doctrine which some men have hitherto had the good nature to believe
Destructionists - And when he says, These shall go away into everlasting punishment, but the righteous into life eternal, it appears evident that by that Eternal Punishment which is set in opposition to eternal life, is not meant any kind of life, however miserable, but the same which the apostle expresses by everlasting destruction from the presence and power of the Lord. Hi next proceeds to the figures by which the Eternal Punishment of wicked men is described, and finds them perfectly agreeing to establish the same doctrine
Eternal Punishment - ETERNAL PUNISHMENT. ‘Eternal punishment’ is the antithesis of ‘eternal life,’ the penalties upon all unrighteousness inseparably bound up with the Kingdom, and which, in His new teaching of the Kingdom, Jesus plainly sets forth. ...
The exact balance of the awards ‘eternal life’ and ‘eternal punishment’ (Matthew 25:46) has often been insisted upon as teaching finality
Condemnation - Buis, The Doctrine of Eternal Punishment ; W
Hell - The abode of the dead especially as a place of Eternal Punishment for unbelievers
Resurrection - Jesus pointed to a resurrection of the righteous to eternal life and of the wicked to Eternal Punishment (Matthew 8:11-12 ; Matthew 25:31-34 ,Matthew 25:31-34,25:41-46 ; John 5:28-29 )
Judgment Day - Judgment Day follows the resurrection of the dead and determines the eternal destiny of the righteous (either Paradise in Heaven or on a renewed earth, or life in the heavenly Jerusalem or in the heavenly Garden of Eden come down to earth) and of the wicked (Gehenna or some other place of Eternal Punishment) based on their obedience/disobedience to the law of God
Hell - ...
In Matthew 25:46 Jesus differentiates the two futures of eternal life and Eternal Punishment, using the same adjective for each, aionios [ John 3:36 ). Phillips...
See also Death, Mortality ; Eternal Punishment ; Grave ; Hades ; Judgment ; Judgment, Day of ; Sheol ...
Bibliography
Eternal Fire (2) - This passage seems to have suggested the later Jewish belief regarding Eternal Punishment, for certain expressions in it are used in this sense in the Apocryphal writings (e. Eternal Punishment and Retribution)
Supremacy - He claims to be the final Judge of all the nations, to allot the Eternal Punishment or reward of every individual soul (Matthew 16:27; Matthew 25:31; Matthew 25:46; cf
Restoration - ...
Our Lord is reported to have spoken of everlasting or Eternal Punishment (κόλασιν αἰώνιον), apparently as the opposite of life everlasting or eternal (ζωὴν αἰώνιον, Matthew 25:46). See, further, Eternal Fire, Eternal Punishment. Alleviations of the idea of Eternal Punishment such as that of ‘Conditional Immortality’ offend almost equally against the fundamental instincts of the human heart, which cannot think that the All-wise and All-loving has created any soul in His own image to prove but a waste and an abortion
Man - ...
As it respects the impenitent, it is a state of separation from God, and Eternal Punishment, Matthew 25:46
Judgement - The Eternal Punishment of the wicked is called "eternal judgement
Soul - he that saves his life by denying me in time of persecution), shall lose it (by Eternal Punishment in Gehenna); and he that loseth his soul for my sake (i. The gain or salvation of the soul means certainly its eternal happiness in heaven, and the loss or destruction of the soul, as certainly, not its annihilation, but its Eternal Punishment in Gehenna
Soul - he that saves his life by denying me in time of persecution), shall lose it (by Eternal Punishment in Gehenna); and he that loseth his soul for my sake (i. The gain or salvation of the soul means certainly its eternal happiness in heaven, and the loss or destruction of the soul, as certainly, not its annihilation, but its Eternal Punishment in Gehenna
Separation - Eternal Punishment, Universalism
Jude, Epistle of - Even angels were visited with Eternal Punishment for breaking bounds, and for fornication like that for which afterwards the cities of the plain perished
Bible, - It also details the future Eternal Punishment of that wicked one with those who are obedient to him
Universalism (2) - Eternal Punishment had come to be the doctrine of the synagogue, and it passed into the NT with perhaps even sharper definition, as a witness to the unspeakable evil of sin. Paul’s teaching is Eternal Punishment or rather a certain type of conditional-immortality doctrine
Punishment (2) - A discussion of the punishment resulting from that judgment does not fall within the scope of the present article, and the reader is therefore referred to the separate study on Eternal Punishment
Blasphemy (2) - Wellhausen understands it to be equivalent to Eternal Punishment (‘schuldig ewiger Sünde, d
Fire - Thus the temporal destruction by fire of Sodom and Gomorrah is interpreted as an Eternal Punishment by fire beyond the grave. Bisset) ‘Eternal punishment’ (W
Fire - Thus the temporal destruction by fire of Sodom and Gomorrah is interpreted as an Eternal Punishment by fire beyond the grave. Bisset) ‘Eternal punishment’ (W
Apocrypha - Affirming the immortality of the righteous and the Eternal Punishment of the wicked, the author seeks to demonstrate that inspired reason, guided by the Law, is supreme ruler over the passions
Evil (2) - Sin and Eternal Punishment
Pharisees - 2:8, section 14; 3:8, section 5; Matthew 5:31-32 section 3) says: "the Pharisees say that the soul of good men only passes over into another body, while the soul of bad men is chastised by Eternal Punishment
Popery - Of the same kind is the doctrine of satisfactions; which supposes that penitents may truly satisfy, by the afflictions they endure under the dispensations of Providence, or by voluntary penances to which they submit, for the temporal penalties of sin to which they are subject, even after the remission of their Eternal Punishment
Good - While there are a few passages pointing towards universal restoration, there are others indicating Eternal Punishment, and some even on which has been based a theory of conditional immortality
Death - It is the correlative, easily suggested by the expression ‘eternal life’ which is so conspicuous a topic of NT teaching, and it serves loosely as an equivalent for the antitheses to ‘life’ or ‘eternal life’ that actually occur, such as ‘destruction’ ( Matthew 7:13 ), ‘the eternal fire’ ( Matthew 18:8 ), ‘eternal punishment’ ( Matthew 25:46 )
Scripture, Unity And Diversity of - How God can hate sin and love sinners, save some and consign others to Eternal Punishment, defies explanation in the minds of many sensitive people
Mission - Not only does the exalted Lord Jesus send his angel to reveal to John what shall occur at the end (Revelation 22:16 ), but, as the glorious, returning Son of Man, he will send angels both to gather the elect to himself (Matthew 24:31 ; Mark 13:27 ) and to gather out of his kingdom "everything that causes sin and all who do evil" and cast them into Eternal Punishment (Matthew 13:41-42 )
Reprobation - The doctrine of which we are showing the difficulties, brings with it the repulsive and shocking opinion of the Eternal Punishment of infants
Matthew, the Gospel of - The Son of Man controls final judgment and will send those who reject Him to Eternal Punishment (Matthew 13:36-43 )
Roman Catholics - " By indulgences they do not mean leave to commit sin, nor pardon for sins to come; but only releasing, by the power of the keys committed to the church, the debt of temporal punishment which may remain due upon account of our sins, after the sins themselves, as to their guilt and Eternal Punishment, have been already remitted through repentance and confession, and by virtue of the merit of Christ, and of all the saints
Fire - ...
Matthew 3:10 (b) Here is a real type of the genuine and real fire in hell into which all hypocrites and professing Christians will be sent for Eternal Punishment
Eternal Life, Eternality, Everlasting Life - The ultimate outcome of rejection of Jesus Christ is "eternal fire" (Matthew 18:8 ; 25:41 ; Jude 7 ), "eternal punishment" (Matthew 25:46 ) and "eternal [NIV: "everlasting"; the Greek word is aion [1]] destruction
Jesus Christ - The same might be said of the illumination of the mind; the sanctification of the heart; the resurrection of the dead: the judging of the world; the glorification of the righteous; the Eternal Punishment of the wicked; all which works, in one part of Scripture, are ascribed to God; and all which, in another part of Scripture, are ascribed to Jesus Christ
Hell - 14, quoting the doctrine of the Pharisees, he claims their view to be ‘that the souls of bad men are subject to Eternal Punishment
Isidorus Pelusiota, an Eminent Ascetic - 297) warns a wicked magistrate to flee from Eternal Punishment (i
Hell - 14, quoting the doctrine of the Pharisees, he claims their view to be ‘that the souls of bad men are subject to Eternal Punishment
Judgment Damnation - ...
But notwithstanding this spiritualizing train of thought, the traditional apocalyptic notions-the Parousia, a resurrection of the just and unjust, final judgment by Christ and Eternal Punishment for the lost-succeeded in maintaining themselves in the Church’s faith
Jews - They suppose no Jew, unless guilty of heresy, or certain crimes specified by the rabbins, shall continue in purgatory above a twelvemonth; and that there are but few who suffer Eternal Punishment
Polycarp - The proconsul threatened him with the stake; Polycarp replied: ‘Thou threatenest that fire which burneth for a season and after a little while is quenched: for thou art ignorant of the fire of the future judgment and Eternal Punishment, which is reserved for the ungodly
Pelagianism And Pelagius - This too was pronounced in agreement with church teaching for how could any one condemn the recognition of free will or deny its existence when the possibility of God's aid to it was acknowledged? It was alleged that Pelagius had declared that in the day of judgment the wicked and sinners would not be spared and it was inferred that he had intended thereby to imply that all sinners would meet Eternal Punishment even those who had substantially belonged to Christ—it was probably implied that such teaching was a denial of the temporary purgatorial fire which was to purify the imperfectly righteous