2014 William E. Wenstrom, Jr. Bible Ministries 1 Annihilationism Introduction “Annihilationism” is the belief that all the unsaved will be judged by God and thrown into the lake of fire where they will cease to exist. It is also called “conditional immortality” which is the belief that the human soul’s eternal existence is dependent on God’s gracious act of sustaining it. Those who adhere to this view suggest that the human soul is given eternal life only as a gift and that those who do not receive the gift of eternal life (the unsaved) will cease to exist sometime after death, either immediately or at the final judgment. Some suggest that this will occur instantaneously, while others believe that the unrighteous may experience a brief period of awareness. However, all annihilationists agree that no individual, however wicked, will suffer eternally a conscious existence in hell. 1 Clark Pinnock, John Stott, and John Wenham believe in annihilationism. Richard Mayhue writes “A belief in the eternal, conscious torment of the lost in hell has been the almost unbroken testimony of the church, as has been the doctrine of the certain immortality of mankind. As regards the fate of the wicked …, the general view was that their punishment would be eternal, without any possibility of remission. 2 Everlasting punishment of the wicked always was … the orthodox theory. 3 The punishment inflicted upon the lost was regarded by the Fathers of the Ancient Church, with very few exceptions, as endless. 4 The major exception to this doctrinal unanimity in the early church, was Origen (ca. 185–254) in De Principiis. Gregory of Nazianzus (ca. 300–374) and Gregory of Nyssa (ca. 330–395) might also have followed Origen’s thoughts. However, by the fifth century, the doctrine of everlasting punishment in hell was not seriously challenged. With regard to a complementary doctrine, the unconditional immortality of mankind has generally been universally accepted both in and outside of the church. W. O. E. Oesterley, no friend of the Christian faith, documents the general belief in immortality which predates Plato (ca. 429-347 B.C.), thus minimizing the thinking of most annihilationists that Platonian teaching later influenced Christian thought toward an unbiblical view of human immortality. 5 This (immortality) is taken for granted 1 Grenz, S., Guretzki, D., & Nordling, C. F. (1999). In Pocket dictionary of theological terms. Downers Grove, IL: InterVarsity Press. 2 J. N. D. Kelly, Early Christian Doctrines, rev. ed. (San Francisco: Harper, 1976) 483. F. W. Farrar, Eternal Hope (New York: Macmillan, 1879) 56-57, found the idea of eternal conscious torment abhorrent but admitted that “… such has been and is the common belief of Christendom.” 3 Philip Schaff, The History of the Christian Church, vol. 2 (Grand Rapids: A P & A, n.d.), cites and quotes numerous early church fathers to bolster the point (273–74). 4 William G. T. Shedd, A History of Christian Doctrine, vol. 2 (Minneapolis: Klock & Klock, n.d.) 414. Also see Jon E. Braun, Whatever Happened to Hell? (Nashville: Thomas Nelson, 1979), and E. B. Pusey, What is of Faith as to Everlasting Punishment? (New York: Oxford, 1880), for extensive historical discussion. 5 W. O. E. Oesterley, Immortality and the Unseen World (New York: Macmillan, 1921).
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2014 William E. Wenstrom, Jr. Bible Ministries
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Annihilationism
Introduction
“Annihilationism” is the belief that all the unsaved will be judged by God and
thrown into the lake of fire where they will cease to exist. It is also called
“conditional immortality” which is the belief that the human soul’s eternal
existence is dependent on God’s gracious act of sustaining it. Those who adhere to
this view suggest that the human soul is given eternal life only as a gift and that
those who do not receive the gift of eternal life (the unsaved) will cease to exist
sometime after death, either immediately or at the final judgment.
Some suggest that this will occur instantaneously, while others believe that the
unrighteous may experience a brief period of awareness. However, all
annihilationists agree that no individual, however wicked, will suffer eternally a
conscious existence in hell.1 Clark Pinnock, John Stott, and John Wenham believe
in annihilationism.
Richard Mayhue writes “A belief in the eternal, conscious torment of the lost in
hell has been the almost unbroken testimony of the church, as has been the doctrine
of the certain immortality of mankind. As regards the fate of the wicked …, the
general view was that their punishment would be eternal, without any possibility of
remission.2 Everlasting punishment of the wicked always was … the orthodox
theory.3
The punishment inflicted upon the lost was regarded by the Fathers of the
Ancient Church, with very few exceptions, as endless.4
The major exception to this
doctrinal unanimity in the early church, was Origen (ca. 185–254) in De Principiis.
Gregory of Nazianzus (ca. 300–374) and Gregory of Nyssa (ca. 330–395) might
also have followed Origen’s thoughts. However, by the fifth century, the doctrine
of everlasting punishment in hell was not seriously challenged. With regard to a
complementary doctrine, the unconditional immortality of mankind has generally
been universally accepted both in and outside of the church. W. O. E. Oesterley, no
friend of the Christian faith, documents the general belief in immortality which
predates Plato (ca. 429-347 B.C.), thus minimizing the thinking of most
annihilationists that Platonian teaching later influenced Christian thought toward
an unbiblical view of human immortality.5 This (immortality) is taken for granted
1 Grenz, S., Guretzki, D., & Nordling, C. F. (1999). In Pocket dictionary of theological terms. Downers Grove, IL: InterVarsity Press. 2 J. N. D. Kelly, Early Christian Doctrines, rev. ed. (San Francisco: Harper, 1976) 483. F. W. Farrar, Eternal Hope (New York: Macmillan,
1879) 56-57, found the idea of eternal conscious torment abhorrent but admitted that “… such has been and is the common belief of Christendom.” 3 Philip Schaff, The History of the Christian Church, vol. 2 (Grand Rapids: A P & A, n.d.), cites and quotes numerous early church fathers to
bolster the point (273–74). 4 William G. T. Shedd, A History of Christian Doctrine, vol. 2 (Minneapolis: Klock & Klock, n.d.) 414. Also see Jon E. Braun, Whatever
Happened to Hell? (Nashville: Thomas Nelson, 1979), and E. B. Pusey, What is of Faith as to Everlasting Punishment? (New York: Oxford,
1880), for extensive historical discussion. 5 W. O. E. Oesterley, Immortality and the Unseen World (New York: Macmillan, 1921).
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in such a way, and is believed to be demonstrated so obviously, that it stands on
the same level with the recognition of the fact that men live in the ordinary way.6
We have found that so far back as we can penetrate there is evidence of the fact
that it has been natural to man to believe in some sort of existence after death.7
From the fifth century A.D. until the latter half of the nineteenth century, no
orthodox leader seriously challenged the doctrine of hell. Perhaps the most notable
nineteenth century exchange was between F. W. Farrar8 (conditional immortality)
and E. B. Pusey9 (unconditional immortality). B. B. Warfield has provided a
representative bibliography of the literature pertaining to that period.10
The issue
has not seriously surfaced since then until the 1980's and 1990's, when an
avalanche of books written on hell appeared (see “Providing a Selected
Bibliography on Hell” below).11
Dozens of books and journal articles have dealt
with the subject. Over the millennia six basic approaches have examined the issue
of the last state of humanity. Some have been philosophical and others theological.
Simple/Immediate Annihilationism: This represents the position that at death a
human being goes out of existence forever, i.e., there is no future life for anyone. It
more recently Bertrand Russell (1872–1970) championed this decidedly
unchristian view. Simple/Immediate Universalism: At death everyone passes
immediately into an eternal life of bliss in the hereafter. Raymond Moody14
and
Elizabeth Kubler-Ross15 represent recent non-Christian advocates of this view.
Postponed Universalism/Restorationism: This view posits that at the resurrection
all will be given eternal life. John Hick16
represents a pluralistic variation of this
position while Origen and John A. T. Robinson espouse a supposed Christian
version of it.17
Postponed Annihilationism: The mainstream of annihilationists
believe that at the resurrection unbelievers will be judged and then put out of
existence forever. This approach has rarely been affirmed before the mid-
6 Ibid., 190. 7 S. D. F. Salmond, The Christian Doctrine of Immortality, 2nd ed. (Edinburgh: T. & T. Clark, 1903) 463. 8 Farrar, Eternal Hope. 9 Pusey, What is of Faith as to Everlasting Punishment? Many suggest that William G. T. Shedd, The Doctrine of Endless Punishment (1980
reprint, Minneapolis: Klock & Klock, 1886) was also among the best defenses of unconditional immortality. 10 Benjamin B. Warfield, “Annihilationism,” The New Schaff-Herzog Encyclopedia of Religous Knowledge, vol. 1 (New York: Funk and
Wagnalls, 1908)183-86. This article has been reprinted in The Works of Benjamin B. Warfield, vol. 9 of Studies in Theology (Grand Rapids:
Baker, 1991) 447-57. 11 Benjamin B. Warfield, “Annihilationism,” The New Schaff-Herzog Encyclopedia of Religous Knowledge, vol. 1 (New York: Funk and
Wagnalls, 1908)183-86. This article has been reprinted in The Works of Benjamin B. Warfield, vol. 9 of Studies in Theology (Grand Rapids:
Baker, 1991) 447-57. 12 Robert A. Morey, Death and the Afterlife (Minneapolis: Bethany, 1984) 185-98. 13 Benjamin B. Warfield, The Works of Benjamin B. Warfield 447–48. This language is also used by Millard J. Erickson, “Is Hell Forever?”
BibSac 152 (July-September 1995):259. 14 Raymond A. Moody, Life After Life (Carmel, N. Y.: Guideposts, 1975). 15 Elizabeth Kubler-Ross, On Death and Dying (New York: MacMillan, 1970). 16 John Hick, Evil and the God of Love (New York: Macmillan, 1966). 17 John A. T. Robinson, In the End God (London: James Clarke, 1950).
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nineteenth century, e.g., by Arnobius (early fourth century A.D.) and Socinius (ca.
1539–1604). Jehovah’s Witnesses, Seventh-Day Adventists, and Christadelphians
embrace this doctrine. The most recent published advocates include LeRoy
Froom,18
Edward Fudge,19
Michael Green,20
Philip E. Hughes,21
John Stott,22
Steven Travis,23
and John Wenham.24
Possible Annihilationism/Postmortem
Evangelism: This ‘second chance approach’ reasons that after resurrection,
unbelievers will have another opportunity to receive or reject Jesus Christ as
Savior and Lord. Those who reject Christ for a second time will then face
annihilation. Clark Pinnock is the most vocal advocate of this idea.25
Certain
Eternal Existence26
: The generally accepted, historic position of the church has
been that after the final resurrection and judgment, mankind will either live
blessedly in the presence of God or live in conscious torment in the fires of hell
away from the presence of God forever. Contemporary proponents would include
John Blanchard,27
Harry Buis,28
Larry Dixon,29
Robert Morey,30 Alec Motyer,31
Robert A. Peterson,32
and John Walvoord.33 34
Daniel 12:2
Daniel 12:2 refutes annihilationism.
18 LeRoy E. Froom, The Conditionalist Faith of Our Fathers, 2 vols. (Washington, D. C.: Review and Herald, 1965). This is the standard
Seventh-Day Adventist work on annihilationism/conditional immortality. 19 Edward W. Fudge, The Fire that Consumes (Houston, Tex.: Providential, 1982). 20 Michael Green, Evangelism Through the Local Church (London: Hodder & Stoughton, 1990). 21 Michael Green, Evangelism Through the Local Church (London: Hodder & Stoughton, 1990). 22 David L. Edwards and John R. W. Stott, Evangelical Essentials. While not dogmatic on the issue, Stott noted in “The Logic of Hell: A Brief Rejoinder,” Evangelical Review of Theology 18 (January 1994):33-34, “The late Professor F. F. Bruce wrote to me in 1989 that ‘annihilation is
certainly an acceptable interpretation of the relevant New Testament passages.’ He added: ‘For myself I remain agnostic.’ My position is similar.” To the best knowledge of the writer, this is the last published statement by Stott on this issue. 23 Stephen Travis, I Believe in the Second Coming of Jesus (London: Hodder & Stoughton, 1982). 24 John Wenham, The Goodness of God (Downers Grove, Ill.: InterVarsity, 1974). Just recently his autobiography, Facing Hell: The Story of a Nobody (Carlisle, England: Paternoster, 1998), was released posthumously in which Wenham candidly describes the detailed development of his
thinking and the strong conviction he held at his death (1996), especially 68–69, 178–79, 229–57. See also Wenham’s essay, “The Case for
Conditional Immortality” 161–91. 25 Clark Pinnock, “Conditional View” 135–66; idem, A Wideness in God’s Mercy (Grand Rapids: Zondervan, 1992) 168-75, idem, Unbounded
Love (Downers Grove, Ill.: InterVarsity, 1994) 87-95. See the thoughtful critique by Paul R. House, “Biblical Theology and the Inclusivist
Challenge,” The Southern Baptist Journal of Theology 2 (Summer 1998):2-4, and John K. Barrett, “Does Inclusivist Theology Undermine Evangelism?” EQ 70/3 (1998):219-45. 26 Another way to categorize the various views would be (1) No Immortality (Simple/Immediate Annihilationism); (2) Conditional Immortality
(Postponed Annihilationism and Possible Annihilationism); and (3) Unconditional/Certain Immortality (Simple Universalism, Postponed Universalism, and Certain Eternal Existence). 27 John Blanchard, Whatever Happened to Hell? (Durham, England: Evangelical, 1993). 28 Harry Buis, The Doctrine of Eternal Punishment (Philadelphia: Presbyterian and Reformed, 1957). 29 Larry Dixon, The Other Side of the Good News (Wheaton, Ill.: Victor, 1992). 30 Morey, Death and the Afterlife. 31 Alec Motyer, After Death: A Sure and Certain Hope (Ross-shire, Scotland: Christian Focus, 1996). 32 Robert A. Peterson, Hell on Trial: The Case for Eternal Punishment (Phillipsburg, N. J.: Presbyterian and Reformed, 1995); cf. idem, “A
Traditionalist Response to John Stott’s Arguments for Annihilationism,” JETS 37 (December 1994):553-68. 33 John Walvoord, “The Literal View,” in Four Views on Hell, 11–28. Additionally, see Harold O. J. Brown, “Will the Lost Suffer Forever?” Criswell Theological Review 4 (1990):261-78; Millard J. Erickson, “Is Hell Forever?” 259–72; Alan W. Gomes, “Evangelicals and the
Annihilation of Hell,” Christian Research Journal 13 (Spring 1991):15-19 and “Evangelicals and the Annihilation of Hell,” Part 2, Christian
Daniel 12:2 “Then, many from those sleeping in the dusty ground will be
awakened-some for the purpose of experiencing everlasting life but others for
the purpose of experiencing disgrace, for the purpose of experiencing
everlasting contempt.” (Author’s translation)
Daniel 12:2 contains three prophetic statements. The first is that many from
those who are sleeping in the dusty ground will be awakened. It presents to the
reader the next prophetic event that will take place after the last prophetic event
recorded in Daniel 12:1.
The angel informed Daniel in verse 1 that during the last three and a half years
of the seventieth week, Michael, Israel’s great angelic ruler, who stands watch over
the citizens of Israel, will come to defend the nation against her enemies, both
angelic and human. These enemies are Satan and the Antichrist.
The angel then says that this will result in a vexatious period of time which has
never taken place since a nation has been in existence up to that particular period
of time. This vexatious period of time is the last three and a half years of the
seventieth week, which is called by the Lord Jesus Christ as the “great tribulation.”
The angelic being then tells Daniel that during this particular period of time,
each and every person in Israel whose name is found written in the scroll, will be
delivered. The scroll is a reference to the book of life and contains the names of
those human beings who have been declared justified by faith and are regenerate.
This deliverance refers to the Second Advent of Jesus Christ since the
Scriptures teach He will bodily come back to planet earth to end the seventieth
week. At that time, He will deliver Israel from the Antichrist and the Tribulation
armies. He will also imprison Satan for a thousand years. He will kill the Antichrist
and then have him and the false prophet thrown alive into the eternal lake of fire.
Now, here in Daniel 12:2, the elect angel of God reveals to Daniel that the
resurrection of Old Testament saints will take place after those who name is
written in the scroll are delivered from Antichrist and Satan’s armies. Therefore,
this first prophetic statement in Daniel 12:2 indicates that the resurrection of the
dead saints in Israel who lived during the Old Testament dispensations will be
raised after the deliverance of the regenerate Jews from the tribulation period of the
seventieth week. Thus, the angelic is informing Daniel and the reader that
chronologically, the resurrection of Old Testament saints in Israel will take place at
the Second Advent of Jesus Christ when He delivers regenerate Jews from the
Antichrist and Satan during the last three and a half years of the seventieth week.
The first prophetic statement “many from those sleeping in the dusty ground
will be awakened” refers to an undefined number of Jewish individuals who had
died during the Old Testament dispensations. This is indicated by the fact that the
angel tells Daniel that they sleep in the dust of the ground which is a metaphor for
those who are dead. Also, he is speaking to Daniel in the context of his people, the
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Jews (cf. Daniel 12:1). Daniel had no knowledge of the church age since this was a
mystery dispensation meaning it was unknown to Old Testament prophets like
Daniel. The reference to sleep here is figurative language for the state of being
physically dead. So it is a euphemism for death. The idea of sleep here in Daniel
12:2 is not one of unconscious existence in death. Rather it simply means that a
dead person appears to be asleep. The body is “asleep” but not the soul.
The doctrine that the soul sleeps between death and resurrection is called
“psychopannychy.” It has been sporadically throughout the church’s history. Some
Anabaptists endorsed it. The case for this doctrine is based upon several
considerations: (1) Human existence demands the unity of the soul and the body
since if the body ceases to function, so does the soul. (2) The use of the term
“sleep” in Scripture for death is alleged to point to the cessation of consciousness.
The Scriptures do teach that both the saved and the unsaved experience a
conscious existence after their death. In 2 Corinthians 5:8, Paul encourages the
Corinthian church that when they die, they will be absent from the body and face
to face with the Lord. In the account of the Rich Man and Lazarus in Luke 16:19-
31, the Lord Jesus taught that both have a conscious existence after death. In
Revelation 20:10, both the Antichrist and the false prophet are consciously
suffering in the lake of fire for over a thousand years when Satan is finally thrown
into the lake of fire.
The Scriptures teaches that those who have died in the Old Testament went to a
place called Hades, which contained two compartments: (1) Paradise (2) Torments.
The Old Testaments resided in Paradise until the resurrection and ascension of
Jesus Christ (cf. Eph. 4:8). Therefore, it is empty during the church age. However,
Torments contains the unregenerate dead from every Old Testament dispensation
including the church age. These will be transferred to the Great White Throne
Judgment at the end of human history where they will be thrown into the eternal
lake of fire.
After death, a human being’s body goes back to the dust of the ground in
fulfillment of the Lord’s prophecy in Genesis 3:14. However, the souls of human
beings in the Old Testament dispensations go to Hades. Before the resurrection and
ascension of Jesus Christ, the saved went to Paradise but now reside in heaven
whereas the unsaved go to Torments. During the church age, the saved go
immediately to the presence of Jesus Christ in heaven when they die (2 Cor. 5:8).
However, the unsaved during the church age go to Torments.
“Hades” is the name given in the New Testament for the temporary quarters for
the souls of unbelievers and “Sheol” is the name given in the Old Testament. This
place contains four compartments: (1) Paradise: the place of the departed souls of
believers before the resurrection of Christ (Lk. 23:39-43; Eph. 4:8-9) who were
transferred to heaven after the resurrection and ascension of Christ (Eph. 4:10). (2)
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Torments: the temporary fire for the souls of unbelievers from all dispensations
(Lk. 16:19-31) who will be transferred to the Great White Throne Judgment that
concludes human history and from there will be cast in the Lake of Fire forever
(Rev. 20:11-15). (3) Tartarus: the abode of the fallen angels of Genesis 6 who had
sex with woman in order to corrupt the human race and prevent the incarnation of
the Son of God (1 Peter 3:18-22; 2 Peter 4; Jude 6). (4) The Abyss: the place of
imprisonment for the demons who violated certain rules for angelic creation and
will be released during the Tribulation (Lk. 8:30-31; Rom. 10:7; Rev. 20:1-3).
Prior to the resurrection, ascension and session of the Lord Jesus Christ, Old
Testament saints when they died did not go to the third heaven but rather to
Paradise. These Old Testament saints such as Abraham ascended with Jesus Christ
into heaven as part of our Lord’s triumphal procession as victor in the angelic
conflict and were part of the booty from our Lord’s victory that was accomplished
through His death and resurrection (Ephesians 4:8). In Ephesians 4:8, the statement
“He led host a host of captives” refers to Old Testament saints that were
temporarily residing in the second compartment of Hades called Paradise (Lk. 16;
23:43).
The second and third prophetic statements in Daniel 12:2 amplify the first.
“Some for the purpose of experiencing everlasting life” is a reference to the
resurrection of Old Testament saints who lived in Israel during the Old Testament
dispensations. The Old Testament associated confident expectation of
resurrection with the Second Advent of Jesus Christ. The resurrection of Old
Testaments saints in Israel is also referred to in Daniel 11:35.
The purpose clause “to purify, yes in order to make them white during the
end time” refers to the perfection of these faithful believers who are killed by
Antiochus Epiphanes IV. It refers to the Second Advent of Jesus Christ since it will
be at this time that they along with all Old Testament saints will receive their
resurrection bodies. This clause indicates that God’s purpose for permitting some
of the wise in Israel to be killed by Antiochus Epiphanes IV was to purify them in
the sense of perfecting them meaning that there death will result in the perfection
of their sanctification. Their deaths will result in their no longer having a sin nature
which made them sinners by nature and practice. Their deaths will purify them in
the sense that they will no longer be sinners by nature and practice any longer but
will be perfected. So the angel is therefore, not speaking of the death of Antiochus
Epiphanes IV when the persecution of the Jews will end but rather he is
prophesying about the resurrection of those Jews at the Second Advent of Jesus
Christ who will die under this persecution.
Revelation 20:4 teaches that subsequent to the Second Advent of Jesus Christ
when Satan is thrown into prison for a thousand years, both Jewish and Gentile
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believers who died for the cause of Jesus Christ during the Tribulation period will
be raised from the dead to reign with Christ during His millennial reign.
Revelation 20:1, “Then I saw an angel coming down from heaven, holding
the key of the abyss and a great chain in his hand. 2 And he laid hold of the
dragon, the serpent of old, who is the devil and Satan, and bound him for a
thousand years. 3 And he threw him into the abyss, and shut it and sealed it
over him, so that he would not deceive the nations any longer, until the
thousand years were completed; after these things he must be released for a
short time. 4 Then I saw thrones, and they sat on them, and judgment was
given to them. And I saw the souls of those who had been beheaded because of
their testimony of Jesus and because of the word of God, and those who had
not worshiped the beast or his image, and had not received the mark on their
forehead and on their hand; and they came to life and reigned with Christ for
a thousand years. 5 The rest of the dead did not come to life until the thousand
years were completed. This is the first resurrection.” (NASB95) The “first resurrection” is a reference to Old Testament and Tribulation
believers who will be raised from the dead at the Second Advent of Jesus Christ.
The statement “The rest of the dead did not come to life until the thousand
years were completed” is a reference to every non-believer in human history who
will be raised after the millennium.
Revelation 20:6, “Blessed and holy is the one who has a part in the first
resurrection; over these the second death has no power, but they will be
priests of God and of Christ and will reign with Him for a thousand years.”
(NASB95) “The second death” is a reference to the perpetuation of real spiritual death in
the eternal lake of fire, which every non-believer in human history will experience
as a result of rejecting Jesus Christ as their Savior.
The mention of the resurrection of Old Testament saints in Israel to everlasting
life and the resurrection of the unsaved to disgrace and everlasting contempt in
Daniel 12:2 is related to Israel and not the church. In fact, the Scriptures that the
resurrection of the saved and unsaved does not occur at the same time.
The chronological order of events in God’s resurrection program: (1) Jesus
Christ (Matthew 28; Mark 16:1-14; Luke 24:1-12; John 20:1-9). (2) The Church at
the rapture, which takes place prior to Daniel’s seventieth week (1 Cor. 15:51-58; 1
Thess. 4:13-18; Philippians 3:21). (3) Old Testament believers and Tribulation
martyrs at the Second Advent of Jesus Christ, which ends Daniels’ seventieth week
(Daniel 12:2-3; Revelation 20:4). (4) Every non-believer in human history will be
raised from the dead at the Great White Throne Judgment of unbelievers at the end
of human history (Daniel 12:2; Revelation 20:11-15).
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The third prophetic statement in Daniel 12:2 “others for the purpose of
disgrace, for the purpose of everlasting contempt” is a reference to the
resurrection of unregenerate Israelites who lived during the Old Testament
dispensations. The purpose of raising the unsaved dead is for the purpose of
experiencing eternal condemnation.
“Disgrace” refers to the ignominy which unregenerate Israelites will
experience as a result of suffering eternal condemnation. This disgrace is the direct
result of either rejecting Jesus Christ as Savior and refusing to exercise faith in
Him in order to receive eternal life. It can also be the result of refusing to
acknowledge and worship God as Creator as He is revealed in creation. It also can
be the result of rejecting God’s revelation of Himself in the conscience.
Many unsaved never get to the point that they consider Jesus Christ as Savior
since they reject there is a Creator in the first place or they acknowledge there is a
Creator but refuse to worship Him. Therefore, even if a person is never exposed to
the gospel, they can receive eternal condemnation for failing to acknowledge there
is a God or they suffer eternal condemnation even though they acknowledge His
existence because they refuse to worship Him. From the First Advent through the
church age and the seventieth week until the end of human history, if a person
accepts that there is a God and they want to worship Him, they will be exposed to
the gospel of Jesus Christ. But if they reject there is a God and refuse to worship
Him, then they would not accept the gospel since the gospel reveals that Jesus
Christ is the Creator and is to be the object of worship.
“Everlasting contempt” pertains to a holy God’s attitude towards those who
are unregenerate. It pertains to a holy God’s attitude towards those who have either
rejected the revelation of Himself in their conscience, or in creation or they refused
to acknowledge Him as Creator and worship Him or they rejected His Son Jesus
Christ as Savior.
Now, we must note that there will be two judgments conducted by the Lord
Jesus Christ immediately after His Second Advent and just prior to His millennial
reign. In fact, only believers will be living at the start of the millennial reign of our
Lord as a result of these judgments. Those Israelites and Gentiles who reject Jesus
Christ as Savior are removed from the earth whereas those who trust in Him as
Savior will enter the millennium. The judgment of those Israelites who survive the
Tribulation is referred to in Ezekiel 20:33-37 and Malachi 3:2-6 whereas Matthew
25:31-46 speaks of the judgment of those Gentiles who survive the Tribulation.
The chronology of prophesied events by our Lord in Matthew 24 and 25
indicates that the Lord Jesus Christ will judge Israel immediately upon returning at
His Second Advent and then after this He will judge the Gentiles.
The chronology of events listed in Matthew 24 and 25: (1) First three and a half
years of Daniel’s seventieth week (Matthew 24:4-6) (2) Last three and a half years
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of Daniel’s Seventieth Week (Matthew 24:7-28) (3) The Second Advent of Jesus
Christ (Matthew 24:29-30) (4) The elect angels will regather Israel (Matthew
24:31). (5) The Lord Jesus Christ will judge Israel (Matthew 25:1-30) (6) The Lord
Jesus Christ will judge the Gentiles (Matthew 25:31-46). (7) Millennium.
A comparison of Daniel 9:27, 12:11 and 13 teaches that the Lord Jesus Christ
will conduct these judgments for 45 days. This is indicated in that Daniel 9:27
teaches that Daniel’s seventieth week is divided into two periods of 1,260 days
(Daniel 9:27). Daniel 12:11 speaks of 1,290 days from the time of Antichrist
abolishing the sacrifice and setting himself up as God, which indicates that there
will be a 30 day interval to cleanse the temple. Then, Daniel 12:12 says that
blessed is the person who attains to the 1,335 days, which gives us an additional 45
days beyond the 30 day interval, giving us a total of 75 days, which refers to the
period in which the Lord will judge both Israel and the Gentiles to determine who
will enter His millennial reign.
If you notice, in Daniel 12:2, the angel tells Daniel that there will be those in
Israel who lived during Old Testament dispensations who will experience
“everlasting” contempt. The fact that the unsaved are to be raised for the purpose
of experiencing everlasting contempt refutes the idea of “annihilationism” which is
the belief that all the unsaved will be judged by God and thrown into the lake of
fire where they will cease to exist. If the unsaved were simply put out of existence
at their death then why are they said to be raised? If they were simply put of
existence at the moment of physical death, then they could not be raised from the
dead. However, the text does say that they were raised from the dead and for the
purpose of experiencing everlasting contempt!
Matthew 25:46
In Matthew 25:46, the Lord says that when He judges the Gentiles subsequent
to His Second Advent, the saved will go to eternal life while the unsaved go away
into “eternal” punishment. Thus, the existence of the unsaved is eternal in the lake
of fire. If annihilationism was the truth then the Lord would not have used the
word “eternal” to describe the punishment of the unsaved.
Robert Thomas writes “Some debate revolves around the adjective translated
‘everlasting’ or ‘eternal’ in 25:41, 46. One opinion calls for a limited meaning of
‘age-long,’ necessitating the conclusion that the fire (v. 41) and the punishment (v.
46) will some day come to an end. This approach usually seeks support in the
etymological derivation of aiōnion from the noun αἰών (aiōn, “age”). It matches
the idea of a time or corrective punishment, after which punishment will end,
leaving hope of ultimate salvation. But the doctrine of future states must rest on
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more basic considerations than those of etymological derivation.35
The contextual
emphasis of Jesus’ statements must be the determining factor. Another way of
handling the adjective ‘everlasting’ has been to deny its temporal aspects and limit
it strictly to a qualitative significance. For example, Hill says the word ‘eternal’
refers to ‘that which is characteristic of the Age to come’ and whatever emphasis it
puts on temporal lastingness is secondary.36
Plummer concurs: ‘The meaning of
“eternal” may possibly have no reference to duration of time. Nor is the expression
“eternal punishment” synonymous with “eternal pain,” still less with “unending
pain,” and we are not justified in treating these expressions as equivalent. “Eternal
punishment” may mean “eternal loss” or “irreparable loss”; but there is no
legitimate inference from “irreparable loss” to “everlasting suffering.”’37
Lange
veers away from the temporal connotation of aiōnion also when he calls the
dominant idea of κόλασιν αἰώνιον (kolasin aiōnion) an intensive one.38
He says the
same is true with ζωὴν αἰώνιον (zōēn aiōnion) which speaks primarily of the
intensive boundlessness of life because an abstract endless life might be one in
torment. He views the distinguishing between religious and chronological notions
and calculations as important.39
By this, he avoids finding eternal punishment
taught in this description of the sheep and the goats. In an evaluation of the
foregoing theories, a distinction between the noun aiōn and the adjective aiōnios is
significant. The noun sometimes may refer to limited time as it does, for example,
in Matt 28:20—‘the consummation of the age’—but even the noun appears most of
the time in phrases that have eternal connotations.40
An example of the latter is
Matt 21:19, Jesus’ cursing of the fig tree meant that the tree would never bear fruit
again: ‘No longer will fruit come from you forever (eis ton aiōna).’ The
consequences of the cursing were not temporary in nature. The NT usage of the
adjective, on the other hand, is quite consistent in referring to endless or unlimited
time, a meaning consonant with the word ἀεί (aei, “always”) from which it is
probably derived.41
In its seventy-four occurrences in the NT, it always has the
connotation of something that is unending or without time limitations.42
Seventy-
one of the uses look forward to eternity future, and only three refer back to what
35 A. B. Bruce, “Synoptic Gospels” 306. 36 Hill, Gospel of Matthew 331. 37 Plummer, Gospel According to S. Matthew 352; cf. Colin Brown, “Punishment,” NIDNTT 99. 38 Plummer, Gospel According to S. Matthew 352; cf. Colin Brown, “Punishment,” NIDNTT 99. 39 Ibid. 40 Other passages where Matthew uses the noun αἰών (aiōn, “age”) for a limited duration include 13:22, 39, 40, 49; 24:3, but in each of these
some contextual indication shows the speakers to have in mind an ending of some kind—”the worries of this life” (13:22), the “end of the age” (13:39, 40, 49; 24:3), or the spread of the gospel till the return of Christ (Matt 28:20) (Scot McKnight, “Eternal Consequences or Eternal
Consciousness?,” Through No Fault of Their Own?,” ed. by William V. Crockett and James G. Sigountos (Grand Rapids: Baker, 1992) 153). 41 John A Broadus, Commentary on the Gospel of Matthew, An American Commentary on the New Testament, ed. by Alvah Hovey (Philadelphia: American Baptist Publication Society, 1886) 512. 42 Referring to Matthew alone, McKnight writes, “Matthew never uses the adjective aiōnios (‘eternal’) in the sense of ‘ belonging to this
temporally limited age.’ … [I]n Matthew the adjective aiōnios refers to something eternal and temporally unlimited” (“Eternal Consequences or Eternal Consciousness?” 153).
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mortals would call eternity past (Rom 16:25; 2 Tim 1:9; Tit 1:2). The OT
counterpart to aiōnios supports that extended meaning. עֹוָלם(ʿôlām) pointed to
futurity of indefinite length, because its duration was unknown. Sometimes plural
of ʿôlām had the effect of intensifying. Based on the usage of its Hebrew
counterpart, aiōnios denoted perpetuity, permanence, inviolability, such as that of
God’s covenant (Gen 9:16), ordinance (Exod 12:14), gates of Zion (Ps 23[24]:7, 9)
and her foundations (Isa 58:12), boundaries of the sea (Jer 5:22). This is the
meaning of the Greek adjective in both classical Greek and in later vernacular
Greek.43
Efforts to tone down the force of aiōnios cannot sidestep the absolute idea
of eternity in connection with Jesus’ teaching of eternal punishment. It is an
exegetically established reality in this passage (cf. Matt 3:12; 18:8) because it is
antithetical to ζωὴν αἰώνιον (zōēn aiōnion) in v. 46, the latter being a designation
for everlasting Messianic life (Meyer, 183).”44
John 3:36
In John 3:36, the writer says that those who believe in the Son will have eternal
life whereas those who do not obey the Son will not see life but the wrath of God
abides on them. The present tense of the verb μένω, “abides” expresses the idea of
a continuous existence or state indicating that the unsaved will experience God’s
wrath continually. If annihilationism was the truth, John would not have used this
verb.
2 Thessalonians 1:9
In 2 Thessalonians 1:9, Paul says that those unsaved individuals who persecuted
the Thessalonian believers will pay the penalty of “eternal” destruction, away from
the presence of the Lord. If annihilationism was the truth, he would not have used
the word “eternal.” The fact that he does makes clear that this destruction is one
that goes on for all of eternity.
Revelation 14:10-11
In Revelation 14:10-11, John writes that those people who worship the
Antichrist during the last three and a half years of the seventieth week will drink of
the wine of the wrath of God. He says that they will be tormented with fire and
brimstone in the presence of the holy angels and in the presence of the Lamb. He 43 Referring to Matthew alone, McKnight writes, “Matthew never uses the adjective aiōnios (‘eternal’) in the sense of ‘ belonging to this
temporally limited age.’ … [I]n Matthew the adjective aiōnios refers to something eternal and temporally unlimited” (“Eternal Consequences or
says that this torment goes up forever and ever. If the unsaved are simply put out of
existence, then why does John say that the unsaved during the tribulation are
tormented forever?
Furthermore, notice in Revelation 14:10 that the unsaved have no rest day and
night. If the unsaved are simply put out of existence, then why does the Scripture
say this? If they are not having any rest day and night clearly implies that they
have a conscious existence in the eternal lake of fire.
Revelation 19:20 and 20:10
If one compares Revelation 19:20 with Revelation 20:10, we can see that
annihilationism is false and that the fate of the unsaved is eternal condemnation. In
Revelation 19:20, the apostle John reveals that the Antichrist and the false prophet
are thrown alive into the lake of fire at the Second Advent of Jesus Christ. Then, in
Revelation 20:10, John says that after the millennium and Satan’s release from
prison after the millennium, Satan will start a final rebellion against God which
will be overthrown. He will then be thrown into the lake of fire. John then says that
the Antichrist and the false prophet are still there in the lake of fire when Satan is
thrown into the lake of fire. Therefore, these two human beings had been suffering
in eternal condemnation throughout the millennium and Satan’s final rebellion. If
annihilationism is the truth, John would not say this. He wouldn’t even mention
these two human beings.
God Desires All People to Be Saved
We must remember that God desires all people to be saved. However, not all
will be saved. This is the fault of God but of the person who rejects Jesus Christ as
Savior. The apostle Paul in 1 Timothy 2:6 teaches that Christ Jesus gave Himself
as a ransom for each and every member of the human race revealing the Father’s
purpose to save the entire human race at the appointed time.
1 Timothy 2:6 who gave Himself as a ransom on behalf of each and every
one as a substitute, the testimony at His appointed time. (Author’s translation) This verse continues Paul’s thought from verse 5 by teaching that Christ Jesus
gave Himself as a ransom for each and every member of the human race revealing
the Father’s purpose to save the entire human race at the Father’s appointed time.
In verses 5 and 6, Paul presents additional reasons why the Ephesians should
intercede in prayer for each and every member of the human race.
In verse 4, we noted that they should do so because it is the Father’s will that
each member of the human race be saved and to enter into knowing the truth
experientially. The second reason in 5a is that there is one God. In other words,
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they should pray for all people “because” the entire human race is under the
authority of God in the sense that He is their Creator, Judge and Savior. The third
reason follows in 5b-6, namely they should intercede in prayer for each and every
member of the human race because there is one intermediary between God and the
human race, the man Christ Jesus. In other words, they should pray for the entire
human race because the incarnate Son of God, Jesus Christ is the intermediary
between a holy God and sinful humanity who gave Himself as a ransom for the
entire human race. Now, in verse 6, he teaches that Jesus Christ dedicated Himself
to the specific purpose of canceling the sin debt of each and every member of the
human race.
“Who gave Himself as a ransom” refers to the Lord Jesus Christ dedicating
Himself to the specific purpose of canceling the sin debt of the entire human race.
It denotes that the Lord dedicated Himself to the Father’s will in order to provide
the offer of salvation for the entire human race. It also indicates that the Lord
dedicated Himself to deliver the human race from the sin nature, personal sins,
spiritual and physical death, condemnation from the Law, Satan and his cosmic
system and eternal condemnation. It emphasizes the voluntary nature of Christ’s
spiritual and physical deaths on the cross. Our Lord’s spiritual and physical deaths
on the cross were “voluntary” in that He “chose” to suffer these deaths in order to
solve the human race’s problem with sin. He also chose to suffer in order to
accomplish the Father’s will and provide salvation for the entire human race. These
deaths were also self-sacrificial in nature in that the Lord was willing to deny self
in order to serve the Father and the human race and come to the aid of the human
race to deal with their sin problem.
The noun antilutron, “as a ransom” describes Jesus Christ’s spiritual and
physical deaths on the cross as a substitutionary ransom for the benefit of each and
every member of the human race. These unique substitutionary deaths redeemed
the entire human race out from the slave market of sin in which they were born
physically alive but spiritually dead.
“Redemption” refers to that aspect of Christ’s finished work on the Cross-that
“purchased” all of humanity out of the slave market of sin. It is appropriated
through the non-meritorious decision to believe in Jesus Christ for salvation.
Redemption is one of the three major doctrines of Soteriology: (1) Redemption: