Can A Loving God Send You To A Real And Literal Hell – Spiritual Reading

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Can A Loving God Send You To A Real And Literal Hell – Spiritual Reading.



“In danger of the hell of fire.”—Matt. 5:22.


But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire. 

Matthew 5:22 

I wish that the things that I am going to preach to you were not true. God wishes so, too, “The Lord is longsuffering to us ward, not wishing that any should perish, but that all should come to repentance” (2 Peter 3:9). But God has made us in His own image, with a moral nature, with a capacity for self-determination, with a power of choice; and men can if they will choose darkness instead of light.


They can choose to trample God’s saving love under foot. They can choose to reject the One who was wounded for their transgressions and bruised for their iniquities, and upon whom the chastisement of their peace was laid; and some will so choose. I am sorry that they will. I would be willing to die to save them.


The Lord Jesus did die to save them. But they spurn Him. So these things that I am to speak to-night are true and I am going to preach them in order that you may know them, and in order that you may be sure of them. I am [going to preach about hell to keep as many of you as possible from going there.


Is There a Literal Hell? Almost all intelligent people who believe that there is a future life at all, believe that men and women who sin in the present life and who die impenitent and unsaved will be punished to some extent at least in the life that is to come. They believe that whoever sins must suffer, and that the suffering which sin causes will not be limited to this present life.


But, while almost all intelligent people who believe in a future life at all believe that there is some kind of future punishment, there are many that do not believe in a literal hell, that is, in a place of awful and unutterable torment. Is there a hell? Is there a place to which impenitent men and women will go some time after death and suffer agonies far beyond those that any one suffers here on earth? Some say, “yes,” there is a hell.


Many, even including not a few supposedly orthodox preachers, say, “No, the only hell is the inward hell in a man’s heart.” How are we to settle this question? How are we to determine who is right? We cannot settle it as some are trying to settle it by “counting noses.” Majorities are not always right. Especially is it true that majorities are not always right in science and in philosophy and in theology.


What the majority of scientists firmly believed a century ago the majority of scientists laugh at to-day. What the majority of philosophers once [believed, the majority of philosophers to-day regard as ridiculous. So majorities cannot always be right. And, therefore, we cannot settle this question by asking what the majority believe.


We cannot settle the question by reasoning as to what such a being as God must do, for how can finite and foolish man judge what an infinitely holy and infinitely wise God would do? Man never appears more foolish than when he tries to reason out what an infinite God must do. All these arguments about hell by reasoning as to what God must, or must not, do are stupid.


A child of seven cannot reason infallibly as to what a wise and good man of fifty will do, much less can puny creatures of the dust (such as you and I are, such as the most learned philosophers and theologians are) reason infallibly as to what an infinitely wise and infinitely holy God must do. It is, however, far easier to believe in a literal hell, and an everlasting hell, from the standpoint of pure reasoning to-day than it was three years and a half ago. Nevertheless, we cannot settle the question as to whether there is a literal hell by reasoning even to-day as to what such a being as God must do.


There is only one way to settle this question right, that is by going to the Bible and finding out what it says, and taking our stand firmly and unhesitatingly upon that. We have seen the last three Sunday nights that the Bible is beyond an honest question God’s word, so whatever the Bible says on this subject, or any other subject, is true and is sure.


Especially is it true that we must go to the Bible and find what it says in the matter of future punishment and future blessedness. All we know about the future is what the Bible tells us. All reasoning about the future outside of what the Bible tells us is pure guessing, it is a waste of time. We know nothing about heaven but what the Bible tells us, and we know nothing about hell but what the Bible tells us.


On a subject like this one ounce of God’s revelation is worth a thousand tons of man’s speculation. The whole question is what does the Bible say about Hell? But while we are dependent entirely upon the Bible, the Bible clearly reveals all that we need to know.


The Bible tells us a great deal about heaven, and it tells us still more about hell, and it is an interesting fact that the Lord Jesus Himself, whose authority many are ready to accept who do not accept the authority of the rest of the Bible, is the One Who tells us the most about hell, and the most clearly about hell. Indeed, all that I am going to show you is what the Lord Jesus Himself says on this subject.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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What the bible teaches regarding the endlessness of future punishment.


To find out exactly what the Bible teaches as to the endlessness of future punishment let us turn first of all to the words of our Lord Jesus Himself in Matt.25:46 (R. V.), “And these shall go away into eternal punishment: but the righteous into eternal life.” 


The first question that confronts us in studying this passage is what the word aionios (aionion) which is here translated “eternal” means. The best Greek-English dictionary of the New Testament is Thayer’s. In this dictionary Thayer after a careful study of the word, its derivation and its usage, gives these three definitions of the word, and these three only:


(1) “Without beginning or end, that which always has been and always will be.”

(2) “Without beginning.”

(3) “Without end, never to cease, everlasting.”


It is frequently said that the word aionios according to its derivation means age-lasting, and therefore may refer to a limited period. Even admitting this to be true, we should bear in mind that the meaning of words is not determined by their derivation but by their usage, and the most important question is not what the derivation of this word may be, but as to how it is used in the New Testament.


It is used 72 times in the New Testament. Forty-four of these 72 times it is used in the phrase “eternal life,” or as it is sometimes rendered, “everlasting life.” No one questions that everlasting life is endless and that in connection with the word “life” “age lasting” (if that be its proper derivation of the word) means lasting through all ages, never ending.


Once it is used in connection with the word “habitations,” referring to the habitations which the blessed are to have in the world to come, and, of course, these also are never-ending. Once it is used of the “weight of glory” that in the world to come awaits the believer in Jesus Christ who endures affliction for Christ in the life that now is.


In this case again, of course, by universal consent it means endless. Once it is used of the “house not made with hands” that believers in Christ are to receive at the coming of the Lord Jesus (II Cor. 5:1-8). Of course, this “house not made with hands” is everlasting. In fact the very point that is being brought forward in this passage is the contrast between our present bodies which are but for a brief time and our resurrection bodies which are to exist throughout all eternity.


Once it is used of the future unseen things that never end, contrasted with the present seen things that are for a season (II Cor. 4:18). Of course, these are never-ending. That is the very point that is being brought out in the contrast. Once it is used of the everlasting “comfort” (R. V.) or “consolation” (A. V.) that “our Lord Jesus Christ Himself, and God our Father” give us, and that is certainly never ending.


Twice it is used of the “glory” that those in Christ obtain (II Tim. 2:10). That, of course, by universal consent is endless. Once it is used of the “salvation” Christ brings, which is beyond question never ending. Once (Heb. 9:12) it is used of the “redemption” that Jesus Christ secures for us by His blood. This redemption is never ending.


In fact, the chief point of contrast in the context in this case is between the temporary redemption secured by the constantly repeated sacrifices of the Mosaic ritual and the never ending redemption secured by the perfect sacrifice of Christ made once for all. Once it is used of the “inheritance” that those who are in Christ receive (Heb. 9:15). Here again beyond a question it is never ending.


Once it is used of the “everlasting covenant” through Christ’s blood contrasted with the temporary covenant, based on the blood of bulls and goats, given through Moses. Here again it necessarily and emphatically means never ending. That is the very point at issue. Once it is used of the “everlasting kingdom” of our Lord and Saviour Jesus Christ (II Peter 1:11), and we are told in Luke 1:33, “of His kingdom there shall be no end.”


Once it is used of “everlasting gospel” (or good news) and that, of course, also never ends. Once it is used of the “everlasting God” (Rom. 16:26) and He certainly endures not merely through long ages, but without end.


Once it is used of the Holy Spirit who is called “the eternal (or everlasting) Spirit,” and He certainly endures, not merely through long ages, but throughout an absolutely endless eternity. This covers fifty-nine of the seventy-two times it is used, and in these fifty-nine instances the thought of endlessness is absolutely necessary to the sense, and in not a single one of the thirteen remaining times where it is used is it used of anything that is known to end.


If usage can determine the meaning of any word then certainly the New Testament use of this word determines it to mean never ending, or, as Thayer defines it, “without end, never to cease, everlasting.”


Nor is this all, God Himself determines it to mean never ending: He defines it to mean never-ending by specifically using it in contrast with that [which does end. For example, in 2 Cor. 4:18 we read, “While we look not on the things which are seen, but the things which are unseen: for the things which are seen are temporal (literally, for a season); but the things which are not seen are eternal.” Here the whole point is that the unseen things in distinction from the seen which are for a season are for a never ending duration.


But even allowing that the word according to its usage could be used of that which, though it last throughout an age, or ages, has an end; even if that were true (which it is not), then the meaning of the word in any given instance would have to be determined by the context in which it is found. Now what is the context in the passage which we are studying? Let us read it again, “And these shall go away into eternal punishment: but the righteous into eternal life.” 


The same Greek adjective is used in connection with “punishment” and with “life.” (In the Authorised Version it is differently rendered, but in the Greek and in the Revised Version it is exactly the same.) Certainly this qualifying adjective must mean the same in the one half of the sentence that it means in the other half of the sentence.


We must at least admit that Jesus Christ was an honest man, and He certainly was too honest to juggle with words: He would not use a word to mean one thing in one half of a sentence and something utterly different in the other half. He evidently sought to convey the impression that the punishment of the unsaved was of the same duration as the life of the saved. No one questions that the life is endless.


It would be the destruction of all our hopes if it were not endless. Therefore, if we are to deal honestly with our Lord’s words, He taught that the punishment of the unsaved was to be endless. We have exactly the same reason in God’s Word for believing in endless punishment that we have for believing in endless life. If you give up the one you must give up the other, or else deal dishonestly with the words of Jesus Christ.


We might rest the case here and call it proven, but let us turn to another passage, Rev. 14:9-11, “And another angel, a third, followed them, saying with a great voice, If any man worshipeth the beast and his image and receiveth a mark on his forehead, or upon his hand, he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of His anger; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name.” 


Here we have another expression for the duration of the punishment and suffering of the impenitent, the expression rendered for ever and ever. There are in the Greek two slightly differing forms of expression that are so translated. The one form of expression literally rendered is “unto the ages of the ages,” the other form is “unto ages of ages.”


What thought do these expressions convey. It has been said by those who seek to escape the force of these words as referring to absolute endlessness, that the expression “is a Hebraism for the supreme one of its class,” and as an illustration of the same alleged Hebraism the expressions, “Lord of Lords” and “Holy of Holies” are cited. But this is not so.


In the first place, the form of neither of the two expressions is the same; and, in the second place, that is not the meaning of the expression “The Lord of Lords” or the meaning of the expression “The Holy of Holies.” The expression “Lord of Lords” does not mean merely the supreme Lord, but one who is Himself Lord of all other Lords, and this expression “unto the ages of the ages” never means merely the ages which are the supreme ages in distinction from other ages (nor as another puts it, the ages which come out of the other ages, i.e., the closing ages before eternity).


The expression according to its form means ages which are themselves composed of ages. It represents not years tumbling upon years, nor centuries tumbling upon centuries, but ages tumbling upon ages in endless procession. It is the strongest possible form of expression for absolute endlessness. Furthermore, the way to determine conclusively what the expression means is by considering its usage.


Usage is always the decisive thing in determining the meaning of words and phrases. What is the usage of these expressions in the book from which we have taken our passage? These expressions are used twelve times in this book. In eight of the twelve times they refer to the duration of the existence, or reign, or glory of God and His Son, Jesus Christ our Lord. Of course, in these instances it must stand not merely for the supreme ages, or any individual ages, it must refer to absolute eternity and endlessness.


Once it is used of the duration of the blessed reign of the righteous, and, of course, here again it refers to an endless eternity: and in the three remaining instances it is used of the duration of the torment of the Devil, the Beast, the False Prophet, and the finally impenitent.


It is urged by those who would deny that the expression means an absolutely endless eternity, that it is used in Rev. 11:15, where we are told that “the kingdom of the world is become the kingdom of our Lord, and of His Christ: and He shall reign for ever and ever (unto the ages of the ages),” and that we are told in 1 Cor. 15:24 that Christ “shall deliver up the kingdom to God, even the Father”; and that therefore His kingdom must come to an end, and consequently “for ever and ever” in this passage cannot mean without end.


There are two answers to this objection, either of which is sufficient. The first is that the “he” in “he shall reign for ever and ever” in Rev. 11:15, does not necessarily refer to the Christ, but rather to the Lord Jehovah, in which case the argument falls to the ground. The second answer is that while we are taught in I Cor. 15:24, etc., that Jesus Christ will deliver up His mediatorial kingdom to the Father, nevertheless we are distinctly taught that He shall rule with the Father, and we are told in so many words in Luke 1:33 that “of His kingdom there shall be no end,” so that even if the “he” in Rev. 11:15 referred to the Christ and not to the Lord Jehovah, still the statement would be exactly correct that He, the Christ, was to reign for ever and ever, i.e., without end. 


There is not a single passage in the whole book in which this expression is used of anything but that which is absolutely endless. So the question is answered again and answered decisively that the conscious suffering of the persistently impenitent is absolutely endless.


Now let us look at another passage, II Thess. 1:7-9: “The Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.” Here we are told that the punishment of those that know not God and obey not the gospel is “everlasting destruction.”


What does “everlasting destruction” mean? In Rev. 17:8, 11 we are told that the beast goeth into destruction,” so if we can find out where the beast goes, or into what he goes, we shall know what “destruction” means in the Bible usage. In Rev. 19:20 we are told that “the beast was taken, and with him the false prophet that wrought the signs in his sight, wherewith he deceived them that had received the mark of the beast and them that worshipped his image: they two were cast alive into the lake of fire that burneth with brimstone,” 


So we see that “destruction” is a portion in the lake of fire. And in the next chapter, Rev. 20:10, we are told that “The devil that deceived them was cast into the lake of fire and brimstone, where are also the beast and the false prophet (after having already been there for one thousand years, see context); and they shall be tormented day and night for ever and ever.” 


So we see that destruction means a portion in the lake of fire where its inhabitants are consciously suffering without cessation for ever and ever. It is clear then, from a comparison of II Thess. 1:7-9 with these passages, that those who know not God and obey not the gospel of our Lord Jesus Christ shall be punished with never-ending, conscious suffering.


Let us look at one more passage, Matt. 25:41 (these again are the words of the Lord Jesus Himself): “Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels.” 


What I wish you to notice here is that the punishment into which the impenitent are sent is the “eternal fire” which is “prepared for the devil and his angels.” We have an exact description of just what the eternal fire prepared for the devil and his angels is in the passage read a few moments ago, Rev. 20:10: “And the devil that deceived them was cast into the lake of fire and brimstone where are also the beast and the false prophet; and they shall be tormented day and night for ever and ever.” By a comparison of these two statements we have another explicit declaration of our Lord that the punishment of the impenitent is to be a conscious agony, where they are punished without rest day and night for ever and ever.


From any one of these passages and especially from all taken together, it is clear that the Scriptures make it as plain as language can make it that THE FUTURE PUNISHMENT OF THE PERSISTENTLY IMPENITENT IS ABSOLUTELY ENDLESS.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey. 



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Is future punishment everlasting?


Jesus Christ plainly taught that there was to be a literal hell and that this hell would be a place of conscious suffering, suffering far beyond that experienced by any one here in this present life, but we are faced by another question of great importance, Is this future, conscious suffering of the impenitent to be endless?




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There are many who believe in future punishment of a very severe and awful character, and who indeed believe in a literal hell of awful, conscious suffering, but they deny, or at least doubt, that this future hell will be a place of endless, conscious suffering. Many of them admit and teach that the suffering may go on for a long time, and perhaps for thousands of years, but they hold that it will end at last and that all men will ultimately come to repentance, accept Jesus Christ, and be saved.


What is the exact truth about the matter? We cannot decide this by asking what the majority of supposedly reliable theologians believe, for majorities are often wrong and minorities are often right. Neither can we decide it by reasoning as to what such a being as God is must do.






It is impossible for finite and foolish men such as we are, and such as the wisest philosophers and theologians are, to judge what an Infinitely wise and Infinitely holy God must do. All reasonings by finite men as to what an Infinitely wise God must do are utterly futile and an utter waste of time. All we know about the future is what God has been pleased to tell us in His Word. 


The Bible, as we have seen, is beyond a question the Word of God, and therefore what it has to say on this subject, or any other subject, is true and absolutely sure, and in a question of this character one ounce of God’s revelation is worth more than a thousand tons of man’s speculation. The whole question then is, what does the Bible teach in regard to this matter?




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Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey. 




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There remains one other important question; and that is, where are the issues of eternity settled. There are those who believe that the punishment of the persistently impenitent is everlasting, that it has no end, but they also believe that the issues of eternity are not settled in the life that now is, but that with many they are settled after death and that when men die impenitent they will have another chance.


Believing in endless punishment does not necessarily involve believing that there is no chance after death. There are many who believe that there will be a chance after death, and that many will accept it, who also believe that some will not accept it and will therefore be punished for ever and ever. Now what is the teaching of the Word of God on this point?


Let me call your attention to four passages, any one of which settles the question, and taken together they leave no possible room for doubt for any candid man who is willing to take the Bible as meaning what it says, any man who is really trying to find out what the Bible teaches and not merely trying to support a theory.


The first passage in: 


2 Cor. 5:10: “For we must all be made manifest before the judgment seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad.” 


In this passage we [are plainly told that the basis of judgment in the world to come is “the things done in the body,” i.e., the things done this side the grave, the things done before we shuffle off this mortal coil, the things done before the spirit leaves the body. Of course, this particular passage has to do primarily with the judgment of the believer, but it shows what the basis of future judgment is, viz., the things done this side of the grave.


The second passage is: 


Heb. 9:27: “It is appointed unto men once to die, and after this cometh judgment.” Here we are distinctly told that “after death” there is to be, not an opportunity to prepare for judgment, but “judgment,” and that, therefore, our destiny is settled at death, and that there is no chance of salvation “after death.”


The third passage is:


John 5:28, 29: “Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.” Here also it is clearly implied that the resurrection of good and bad is for the purpose of judgment regarding the things done before their bodies were laid in their graves.


A fourth passage, if possible more decisive than any of these, gives our Lord’s words:


John 8:21: “He said therefore again unto them; I go away, and ye shall seek me, and shall die in your [sin, whither I go, ye cannot come.” Here our Lord distinctly declares that the question whether men shall come to be with Him or not depends upon what they do before they die, that if they die impenitent, if they “die in their sins,” that whither He goes they cannot come. To sum up the teaching of all these passages, the issues of eternity, the issues of eternal life or eternal destruction, the issues of eternal blessedness and glory, or eternal agony and shame, are settled in the life that now is.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey. 


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