Mateus 25
J.C. Ryle · Citado em PreceptAustin
Mateus 25
Ryle – A parábola dos talentos que lemos agora é quase semelhante à das dez virgens. Ambos direcionam nossas mentes para o mesmo evento importante, a segunda vinda de Jesus Cristo. Ambos trazem diante de nós as mesmas pessoas, os membros da Igreja professa de Cristo. As virgens e os servos são a mesma pessoa - mas as mesmas pessoas consideradas de um ponto de vista diferente e vistas de lados diferentes. A lição prática de cada parábola é o principal ponto de diferença. A vigilância é a nota chave da primeira parábola, a diligência a da segunda. A história das virgens convida a Igreja a vigiar, a história dos talentos convida a Igreja a trabalhar. Aprendemos, em primeiro lugar, com esta parábola, que todos os cristãos professos receberam algo de Deus. Somos todos “servos” de Deus. Todos nós temos todos os “talentos” confiados aos nossos cuidados.... Qualquer coisa pela qual possamos glorificar a Deus é um talento. Nossos dons, nossa influência, nosso dinheiro, nosso conhecimento, nossa saúde, nossa força, nosso tempo, nossos sentidos, nossa razão, nosso intelecto, nossa memória, nossas afeições, nossos privilégios como membros da Igreja de Cristo, nossas vantagens como possuidores da Bíblia - todos, todos são talentos. De onde vieram essas coisas? Que mão os concedeu? Por que somos o que somos? Por que não somos os vermes que rastejam pela terra? Existe apenas uma resposta para essas perguntas. Tudo o que temos é um empréstimo de Deus. Somos mordomos de Deus. Somos devedores de Deus. Deixe esse pensamento penetrar profundamente em nossos corações. CH
Mateus 25
Ryle - many make a bad use of the privileges and mercies they receive from God....To hide our talent is to neglect opportunities of glorifying God, when we have them Money (silver)(694) argurion strictly refers to silver, and by metonymy always speaks of money (probably because silver was the most ancient form of money) except 1 Cor 3:12. Of silver money generally Ac 3:6; 7:16. Of particular silver coins silver shekel (worth about 4 drachmas) Mt 26:15; silver drachmas Ac 19:19 . Of money in general Mt 25:18, 27; Lk 9:3. Of a bribe Mt 28:15. It is notable that argurion is used 7 times in the Synoptic gospels in the context of Judas’ betrayal of Jesus for 30 “silver coins” (Mt 26:15; 27:3-9; Mk 14:11; Lk 22:5). The high priests also exchanged a large amount of silver coins for the cooperation of the guards at the tomb of Jesus, the guards agreeing to lie about His body being stolen (Mt 28:12-15). Matthew 25:19 “Now after a long time the master of those slaves *came and *settled accounts with them. KJV Matthew 25:19 After a long time the lord of those servants cometh, and reckoneth with them. NKJ Matthew 25:19 "After a long time the lord of those servants came and settled accounts with them. NET Matthew 25:19 After a long time, the master of those slaves came and settled his accounts with them. BGT Matthew 25:19 μετὰ δὲ πολὺν χρόνον ἔρχεται ὁ κύριος τῶν δούλων ἐκείνων καὶ συναίρει λόγον μετ᾽ αὐτῶν. CSB Matthew 25:19 "After a long time the master of those slaves came and settled accounts with them. ESV Matthew 25:19 Now after a long time the master of those servants came and settled accounts with them. NIV Matthew 25:19 "After a long time the master of those servants returned and settled accounts with them. NLT Matthew 25:19 "After a long time their master returned from his trip and called them to give an account of how they had used his money. YLT Matthew 25:19 'And after a long time cometh the lord of those servants, and taketh reckoning with them; MIT Matthew 25:19 After a very long time had elapsed, the master of those servants returned, and he had an accounting with them. NJB Matthew 25:19 Now a long time afterwards, the master of those servants came back and went through his accounts with them. NRS Matthew 25:19 After a long time the master of those slaves came and settled accounts with them. RSV Matthew 25:19 Now after a long time the master of those servants came and settled accounts with them. NAB Matthew 25:19 After a long time the master of those servants came back and settled accounts with them. GWN Matthew 25:19 "After a long time the master of those servants returned and settled accounts with them. BBE Matthew 25:19 Now after a long time the lord of those servants comes, and makes up his account with them. a long: Mt 25:5 Mt 24:48 settled accounts: Mt 18:23-24 Lu 16:1,2,19-31 Ro 14:7-12 1Co 3:12-15 2Co 5:10 Jas 3:1 Related Passages: Matthew 25:5+ “Now while the bridegroom was delaying, they all got drowsy and began to sleep. Matthew 24:48+ “But if that evil slave says in his heart, ‘My master is not coming for a long time,’ Matthew 18:23-24+ For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 “When he had begun to settle them, one who owed him ten thousand talents was brought to him. Revelation 22:12+ “Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done. Proverbs 10:4 Poor is he who works with a negligent hand, But the hand of the diligent makes rich. Colossians 3:23-24+ Whatever you do, do your work heartily, as for the Lord rather than for men, 24 knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve. TIME TO SETTLE ACCOUNTS Now after a long time - This expression of time long time recalls the similar time phrases in the previous 2 parables -- Mt 25:5 "while the bridegroom was delaying" and Mt 24:48 "my master is not coming for a long time." The master (kurios) of those slaves *came and *settled accounts with them - While not definitely stated, the implication is that the master's return was unexpected. Now it was time to settle accounts. We must be prepared at any moment for him to come and reckon with us as to the talents with which he has endowed each of his servants
Mateus 25
Ryle - all professing Christians must one day have a reckoning with God....There is a judgment before us all. Words have no meaning in the Bible, if there is none. It is mere trifling with Scripture to deny it. There is a judgment before us according to our works, certain, strict, and unavoidable....true Christians will receive an abundant reward in the great day of reckoning. These words are full of comfort to all believers, and may well fill us with wonder and surprise. The best of Christians is a poor frail creature, and needs the blood of atonement every day that he lives (1Jn 1:7+ - "cleanses" = present tense). But the least and lowest of believers will find that he is counted among Christ’s servants, and that his labour has not been in vain IN (THIS PREPOSITION IS THE KEY! IT IS SYNONYMOUS WITH "ABIDE" IN THE VINE IN Jn 15:5+) the Lord (SEE 1Co 15:58+). He will discover to his amazement, that his Master’s eye saw more beauty in his efforts to please Him, than he ever saw himself. He will find that every hour spent in Christ’s service, and every word spoken on Christ’s behalf, has been written in a book of remembrance. Let believers remember these things and take courage.—The cross may be heavy now, but the glorious reward shall make amends for all. Well says Leighton, “Here some drops of joy enter into us, but there we shall enter into joy.” “Attempt great things for God, expect great things from God.” There will be an accounting for both believers (Bema Seat) and unbelievers (Great White Throne)... 2Cor 5:10+ (BELIEVERS) - For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. Rev 20:12+ (ALL UNBELIEVERS) And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. Matthew 25:20 “The one who had received the five talents came up and brought five more talents, saying, ‘Master, you entrusted five talents to me. See, I have gained five more talents.’ KJV Matthew 25:20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. NKJ Matthew 25:20 "So he who had received five talents came and brought five other talents, saying,`Lord, you delivered to me five talents; look, I have gained five more talents besides them.' NET Matthew 25:20 The one who had received the five talents came and brought five more, saying, 'Sir, you entrusted me with five talents. See, I have gained five more.' BGT Matthew 25:20 καὶ προσελθὼν ὁ τὰ πέντε τάλαντα λαβὼν προσήνεγκεν ἄλλα πέντε τάλαντα λέγων· κύριε, πέντε τάλαντά μοι παρέδωκας· ἴδε ἄλλα πέντε τάλαντα ἐκέρδησα. CSB Matthew 25:20 The man who had received five talents approached, presented five more talents, and said, 'Master, you gave me five talents. Look, I've earned five more talents.' ESV Matthew 25:20 And he who had received the five talents came forward, bringing five talents more, saying, 'Master, you delivered to me five talents; here I have made five talents more.' NIV Matthew 25:20 The man who had received the five talents brought the other five. 'Master,' he said, 'you entrusted me with five talents. See, I have gained five more.' NLT Matthew 25:20 The servant to whom he had entrusted the five bags of silver came forward with five more and said, 'Master, you gave me five bags of silver to invest, and I have earned five more.' YLT Matthew 25:20 and he who did receive the five talents having come, brought other five talents, saying, 'Sir, five talents thou didst deliver to me; lo, other five talents did I gain besides them. MIT Matthew 25:20 The servant came who received five units of silver. He brought with him five more, saying, "Master, you entrusted me with five units. Look! I have gained an additional five." NJB Matthew 25:20 The man who had received the five talents came forward bringing five more. "Sir," he said, "you entrusted me with five talents; here are five more that I have made." NRS Matthew 25:20 Then the one who had received the five talents came forward, bringing five more talents, saying, 'Master, you handed over to me five talents; see, I have made five more talents.' RSV Matthew 25:20 And he who had received the five talents came forward, bringing five talents more, saying, `Master, you delivered to me five talents; here I have made five talents more.' NAB Matthew 25:20 The one who had received five talents came forward bringing the additional five. He said, 'Master, you gave me five talents. See, I have made five more.' GWN Matthew 25:20 The one who received ten thousand dollars brought the additional ten thousand. He said, 'Sir, you gave me ten thousand dollars. I've doubled the amount.' BBE Matthew 25:20 And he who had the five talents came with his other five talents, saying, Lord, you gave into my care five talents: see, I have got five more. behold: Lu 19:16,17 Ac 20:24 1Co 15:10 Col 1:29 2Ti 4:1-8 Jas 2:18 THE FIVE TALENT SLAVE'S GAIN The one who had received the five talents (talanton) came up and brought five more talents(talanton), saying, ‘Master (kurios), you entrusted (paradidomi) five talents(talanton) to me. See, I have gained (kerdaino) five more talents (talanton) - This slave was faithful (trustworthy) putting the master's talents to work for the master. John MacArthur on this man's stewardship - He exhibited the attitude Jesus said every obedient disciple should have: “When you do all the things which are commanded you, say, ‘We are unworthy slaves; we have done only that which we ought to have done’ ” (Luke 17:10). (See Matthew Commentary - Page 103) Matthew 25:21 “His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.’ many things: enter thou into the joy of thy lord. NKJ Matthew 25:21 "His lord said to him,`Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.' NET Matthew 25:21 His master answered, 'Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.' BGT Matthew 25:21 ἔφη αὐτῷ ὁ κύριος αὐτοῦ· εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου. CSB Matthew 25:21 "His master said to him, 'Well done, good and faithful slave! You were faithful over a few things; I will put you in charge of many things. Share your master's joy! ' ESV Matthew 25:21 His master said to him, 'Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.' NIV Matthew 25:21 "His master replied, 'Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!' NLT Matthew 25:21 "The master was full of praise. 'Well done, my good and faithful servant. You have been faithful in handling this small amount, so now I will give you many more responsibilities. Let's celebrate together! ' YLT Matthew 25:21 'And his lord said to him, Well done, servant, good and faithful, over a few things thou wast faithful, over many things I will set thee; enter into the joy of thy lord. MIT Matthew 25:21 His boss said to him, "Fine work, conscientious and dependable servant. You were faithful with a little; I will position you to handle much. Enjoy the good graces of your master!" NJB Matthew 25:21 His master said to him, "Well done, good and trustworthy servant; you have shown you are trustworthy in small things; I will trust you with greater; come and join in your master's happiness." NRS Matthew 25:21 His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' RSV Matthew 25:21 His master said to him, `Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' NAB Matthew 25:21 His master said to him, 'Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.' GWN Matthew 25:21 "His master replied, 'Good job! You're a good and faithful servant! You proved that you could be trusted with a small amount. I will put you in charge of a large amount. Come and share your master's happiness.' BBE Matthew 25:21 His lord said to him, Well done, good and true servant: you have been true in a small thing, I will give you control over great things: take your part in the joy of your lord. Well done: 2Ch 31:20,21 Lu 16:10 Ro 2:29 1Co 4:5 2Co 5:9 10:18 1Pe 1:7 I will put you in charge: Mt 25:34-40,46 10:40-42 24:47 Lu 12:44 22:28-30 Rev 2:10,26-28 3:21 Rev 21:7 enter: Mt 25:23 Ps 16:10,11 Jn 12:26 14:3 17:24 Php 1:23 2Ti 2:12 Heb 12:2 1Pe 1:8 Rev 7:17 WELL DONE GOOD AND FAITHFUL SLAVE His master (kurios) said to him, ‘Well done, good (agathos) and faithful slave (doulos). You were faithful (pistos - trustworthy) with a few things, I will put you in charge (kathistemi) of many things; enter (eiserchomai a command in aorist imperative - Do it now!) into the joy (chara) of your master (kurios) - Don't miss the master's three "rewards"! The first being the master's praise. Well done! Excellent! This slave is commended. Notice also the repeated emphasis by the repetition of the word faithful. His actions of investing the master's money gave evidence that he was trustworthy. Secondly, the master rewards him with more work! Thanks a lot! Of course I am being facetious. More work from the master is a privilege to be prized. Notice also the pay back from the master -- He gave him "few" but would reward him with "many." We call that amazing grace! Thirdly, and in my opinion the best of all is the prophetic promise in the form of a command to enter into the joy of your master. I love that phrase. It does not say enter into joy, but into the joy of your master. The definitive article "the" is in the Greek that speaks of a unique (and I would submit), one of a kind joy! When Jesus gives us His joy, it will be perfect, complete and enduring forever. The master’s approval is the servant’s best wages. -- Alexander Mclaren THOUGHT - What an incredible future faithful slaves have to look forward to! This truth should be chewed upon and digested so that it serves to motivate day to day faithful service to our Lord! Listen to Steve Green's beautiful vocal Find Us Faithful. Let it be so Lord, for our good and your glory. In Jesus' Name. Amen. Notice that at this point Jesus leaves the parable and describes eternal realities. The prophetic promise "I will" includes future rewards and future joy. One is reminded of David's words in Psalm 16:11 "You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever." Not the measure of the gifts we have in this life decides our station above but the measure of our faithfulness in using whatever gifts we have -- R C H Lenski I like R C H Lenski's comment - This significant praise outranks all the flattery and the honor the world may bestow (ED: AMEN!). Jesus holds up this commendation to us in advance in order that we may ever keep it before our eyes and allow it to make us always faithful.... What, then, will the “many things” be? They are here veiled by their multitude and their richness, partly because the imagery of the parable is so restricted, and partly also because our poor earthly minds cannot reach up to these coming heavenly glories. But here all the Lord’s goodness and his grace appear: his one thought is our elevation and our joy. He places us first over few things, then over many things, and both of these phrases are placed forward for the sake of emphasis. Note ἐπί in the sense of “over” (R. 604). The future, “I will station thee,” is volitive; it voices the power and the authority of this master. Think of what these words that are addressed to us by Christ imply! (Borrow Interpretation of St. Matthew's gospel) Sean Douglas O'Donnell has an interesting note on the believer's work, now an then (in eternity) - You see, the people (“servants” Jesus calls them—people who serve God and others) of the kingdom of heaven, on earth now and in Heaven later, are not passive. To enter into the kingdom through faith in Christ is to enter into his workforce, and it is to return in some sense to Eden, to pre-fall holiness, where work was given to man as a divine gift, not a curse. I’ll put it this way: do your kingdom work well now, and you’ll be rewarded with more work now and especially then. As one commentator put it, “Heavenly rewards are not beds of rest; they are posts of duty.” Or as another one put it, “Christ knows no idle life, not even in the kingdom of heaven.” (Matthew: All Authority in Heaven and on Earth) QUESTION - What do I need to do to hear, "Well done, good and faithful servant" when I arrive in heaven? (ED: BETTER = "WHY WOULD I WANT TO HEAR...?) ANSWER - In Jesus’ parable of the talents, the Lord tells of two faithful servants who used what they had been given to increase the master’s wealth. When the master returned from a long absence, he rewarded his two faithful servants and said to each of them, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” (Matthew 25:21, 23). Every Christian longs to hear those words from Jesus’ lips someday in heaven. We are saved by grace through faith (Ephesians 2:8–9), but we are saved “to do good works” (Ephesians 2:10). Jesus spoke of laying up treasures in heaven (Matthew 6:20), and His parable of the talents hints at various rewards for those who faithfully serve Him in this world. To hear those words, “Well done, good and faithful servant,” from Jesus, first make sure you are saved. The unbelieving will never hear those words, for “without faith it is impossible to please God” (Hebrews 11:6). And recognize that Jesus is not only your Savior; He is also your Lord (see Luke 6:46). “Serve the LORD with gladness!” (Psalm 100:2, ESV). Here are some ideas on ways you can serve the Lord: 1. Share the gospel. The Lord Jesus desires us to make disciples, teaching others of the nature and character of God and sharing the meaning of His death and resurrection (Matthew 28:18–20). (ED: SEE Praying for People from Every Tribe, Tongue, People and Nation IF YOU DO THIS DAILY, YOU WILL STORE UP FOR YOURSELF AN INCREDIBLE ETERNAL TREASURE!) 2. Help the disadvantaged. In the story of the rich man and Lazarus in Luke 16:19–31, the rich man is condemned because he doesn’t help Lazarus and because he trusts in his wealth too much. Don’t put self-gratification before the needs of others. 1 John 3:17 says, “If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?” 3. Forgive others of their offenses. This isn’t the same as reconciliation or trust, but it means you renounce vengeance. The Lord Jesus modeled forgiveness: “When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to [the Father] who judges justly” (1 Peter 2:23). 4. View your position of authority as an opportunity to help the people under you, and view your position of subservience as an opportunity to submit to your authority, just as Jesus submitted to the Father’s authority. Either way, you can be Christlike, because Jesus was both master and servant to different people. “Carry each other’s burdens, and in this way you will fulfill the law of Christ” (Galatians 6:2). 5. Seek to know the character of God better through church fellowship, listening to sermons, studying the Bible, praying, and chronicling how He seems to have been involved in your life. 6. Recognize that every advantageous position you’re in is because of God, the Source of every blessing: “Every good and perfect gift is from above, coming down from the Father of the heavenly lights” (James 1:17). 7. Be willing to be unpopular, displaying rare courage like the Good Samaritan in Jesus’ parable (Luke 10:30–37). Do what the Bible says is right, always. “We must obey God rather than men” (Acts 5:29, ESV). 8. In introspective moral judgment (evaluating your own character), look at the character of Jesus as a measure rather than rationalize your questionable actions and attitudes. Show humility. It all comes down to this: love God more than anything, and love others sincerely (Mark 12:30–31). At the judgment seat of Christ, those who are faithful to the Lord who saved them will hear those words, “Well done, good and faithful servant.” No true servant of the Lord could ask for more. Related Resources: What is the judgment seat of Christ? How can we store up treasures in heaven? (SEE ALSO COMMENTARY ON 2Cor 5:10) What happens at the final judgment? What is the verse about casting our crowns before the feet of Jesus? What are the five heavenly crowns that believers can receive in Heaven? Robert
Mateus 25
Ryle - The visible Church of Christ is just in the same condition. All its members are baptized in the name of Christ, but not all really hear His voice and follow Him. All are called Christians, and profess to be of the Christian religion, but not all have the grace of the Spirit in their hearts, and really are what they profess to be. Our own eyes tell us that it is so now. The Lord Jesus tells us that it will be so, when He comes again. Let us mark well this description. It is a humbling picture. After all our preachings and prayings--after all our visiting and teaching--after all our missionary exertions abroad, and means of grace at home, many will be found at last "dead in trespasses and sins!" The wickedness and unbelief of human nature, is a subject about which we have all much to learn. Oil (1637) elaion "olive oil," is mentioned over 200 times in the Bible. Different kinds were known in Palestine. The "pure," RV (AV, "beaten"), mentioned in Ex 27:20; Ex 29:40; Lev 24:2; Nu 28:5 (now known as virgin oil), extracted by pressure, without heat, is called "golden" in Zech. 4:12. There were also inferior kinds. In the NT the uses mentioned were (a) for lamps, in which the "oil" is a symbol of the Holy Spirit, Matt. 25:3, 4, 8; (b) as a medicinal agent, for healing, Luke 10:34; (c) for anointing at feasts, Luke 7:46; (d) on festive occasions, Heb. 1:9, where the reference is probably to the consecration of kings; (e) as an accompaniment of miraculous power, Mark 6:13, or of the prayer of faith, Jas. 5:14. For its general use in commerce, see Luke 16:6; Rev. 6:6; Rev. 18:13. (Vine's Expository Dictionary) Gilbrant - Elaion is the common distinction for the oil of the olive, the most common form of oil in the ancient Mediterranean. Oil served as a dietary supplement and a cosmetic, as well as a fuel for lamps. Oil was also used for medicinal purposes and was a major trade item. The kinds and quality of olive oil varied greatly. “Pure” oil was made from olives that were pressed cold. The finest oil came from fresh, green olives that were beaten in a mortar (cf. Exodus 29:40). Septuagint Usage - The centrality of oil in the life of Israel is evident in the Septuagint. Usually the Hebrew shemen ([olive] “oil”) is translated by elaion. Oil was a medicine (e.g., Isaiah 1:6; Jeremiah 8:22); a dietary staple (e.g., Ezekiel 16:13; cf. the formula “grain, wine, and oil,” Deuteronomy 7:13; 11:14; 12:17; Joel 2:19); an export item (Ezekiel 27:17); a fuel (Exodus 27:20; Leviticus 24:2); and a vital part of sacrificial and religious, national ceremony (e.g., Leviticus 2:4; 6:15). This latter aspect is vital for understanding the symbolism of oil throughout the Bible (cf. Schlier, “elaion,” Kittel, 2:470ff.). The use of oil in the religious life of the Hebrews is recorded very early in the Old Testament (see Genesis 28:18; 35:14). Later when the tabernacle was erected an anointing oil, which was made of fine ingredients including olive oil (see Exodus 30:22-25), was used to dedicate the ark, the candlestick, the altars, and the various utensils and vessels used by the priests. Oil was also an ingredient in many offerings (Exodus 29:23,40). In addition, Aaron and his sons, as well as the priests who followed them, were anointed with this special oil before entering into the priestly service (Exodus 30:25). Kings too were dedicated for their high office by a similar anointing (1 Samuel 10:1 [LXX 1 Kings 10:1]; 1 Kings 19:16 [3 Kings 19:16]). In the case of priests, kings, and prophets, anointing with oil (see chrioō [5383]) was symbolic of authority. This is especially seen in the prophecies related to the Messiah, whose very title means “the Anointed One.” According to the Scriptures (see Isaiah 61:1), He would be “anointed” with the Spirit of God himself. He would also have all authority. New Testament Usage - The practical use of oil continued through the New Testament period. Lamps did not burn without oil (Matthew 25:3,4,8). Elaion does not seem to be a symbol for the Holy Spirit here, since the point is not the absence of oil but the failure of the foolish virgins to be prepared. We note in verses 10 and 11 that they apparently returned to the wedding with oil, but it was too late. Mark’s single usage (6:13) probably reflects an early church practice of anointing with oil to heal the sick. The same practice is found in James 5:14. These are not the same as a medicinal purpose shown in Luke 10:34 (the story of the Good Samaritan). Hebrews 1:9, a citation of Psalm 45:7, declares that the Son has been anointed (chriō) with the “oil of gladness.” France detects an allusion to the messianic task of Jesus similar to Luke 4:18, Acts 4:27, and 10:38 (“Oil,” Colin Brown, 2:710ff.). The two instances of elaion in Revelation (6:6 and 18:13) are symbolic of oil as a staple of the economy of the land and as a source of revenue (cf. the Old Testament refrain, “grain, wine, oil”). (Complete Biblical Library) Zodhiates - elaion noun from elaía <1636>, olive tree. Olive oil. Used for lamps (Matt. 25:3, 4, 8). As oil is used to give light, so the Holy Spirit enlightens men's hearts concerning their need of God, namely Jesus Christ. In Mark 6:13 and Luke 7:46, the word is used with the verb aleipho, the mundane verb meaning to rub or besmear with oil, in contrast to the sacred word chrio, to anoint. The same verb aleipho is used in James 5:14 in the aor. part. indicating that medical treatment, in those days equivalent to rubbing with olive oil, was to precede the prayer offered by the elders of the church. In Luke 10:34 the verb used is epichéō <2022>, to pour upon, which does not involve touching by the hand. In Heb. 1:9, élaion is used with the verb chríō indicating the exhilarating influence of the Holy Spirit typified by oil. Oil was also an article of commerce (Luke 16:6; Rev. 18:13; Sept.: Gen. 28:18; 1 Sam. 16:1, 13). By metonymy and general use, oil is used for the fruit of the tree (Rev. 6:6 [cf. Jer. 40:10; Hag. 1:11]). Élaion should be distinguished from muron, ointment. Ointment has oil as its base, to which spice or scent or other aromatic ingredients are added. There is evidence that, in ancient times, men were rubbed with oil while women were rubbed with ointment. This distinction clarifies Luke 7:45, 46 in which our Lord is found in the house of the Pharisee telling him, "My head with oil [élaion] thou didst not anoint: but this woman hath anointed my feet with ointment [muron]." Oil represented the common courtesy that would be extended to a man. It was as if our Lord said to the Pharisee, "You withheld from me a cheap and ordinary courtesy [represented by oil], while this woman bestowed upon me costly and rare homage [represented by muron] which she did not put on my head, but on my feet," intimating that even the least honored part, the feet, received the highest honor, anointing with muron. (Borrow The Complete Word Study Dictionary – New Testament) ELAION - 11V - Matt. 25:3; Matt. 25:4; Matt. 25:8; Mk. 6:13; Lk. 7:46; Lk. 10:34; Lk. 16:6; Heb. 1:9; Jas. 5:14; Rev. 6:6; Rev. 18:13 ELAION in the SEPTUAGINT - Gen. 28:18; Gen. 35:14; Exod. 27:20; Exod. 29:2; Exod. 29:7; Exod. 29:20; Exod. 29:23; Exod. 29:40; Exod. 30:24; Exod. 30:25; Exod. 30:31; Exod. 31:11; Exod. 35:12; Exod. 35:19; Exod. 35:28; Exod. 37:29; Exod. 39:37; Exod. 39:38; Exod. 40:9; Lev. 2:1; Lev. 2:2; Lev. 2:4; Lev. 2:5; Lev. 2:6; Lev. 2:7; Lev. 2:15; Lev. 2:16; Lev. 5:11; Lev. 6:15; Lev. 6:21; Lev. 7:10; Lev. 7:12; Lev. 8:2; Lev. 8:10; Lev. 8:12; Lev. 8:26; Lev. 8:30; Lev. 9:4; Lev. 10:7; Lev. 14:10; Lev. 14:12; Lev. 14:15; Lev. 14:16; Lev. 14:17; Lev. 14:18; Lev. 14:21; Lev. 14:24; Lev. 14:26; Lev. 14:27; Lev. 14:28; Lev. 14:29; Lev. 21:10; Lev. 21:12; Lev. 23:13; Lev. 24:2; Num. 4:9; Num. 4:16; Num. 5:15; Num. 6:15; Num. 7:13; Num. 7:19; Num. 7:25; Num. 7:31; Num. 7:37; Num. 7:43; Num. 7:49; Num. 7:55; Num. 7:61; Num. 7:67; Num. 7:73; Num. 7:79; Num. 8:8; Num. 11:8; Num. 15:4; Num. 15:6; Num. 15:9; Num. 18:12; Num. 28:5; Num. 28:9; Num. 28:12; Num. 28:13; Num. 28:20; Num. 28:28; Num. 29:3; Num. 29:9; Num. 29:14; Num. 35:25; Deut. 7:13; Deut. 8:8; Deut. 11:14; Deut. 12:17; Deut. 14:23; Deut. 18:4; Deut. 28:40; Deut. 28:51; Deut. 32:13; Deut. 33:24; 1 Sam. 10:1; 1 Sam. 16:1; 1 Sam. 16:13; 2 Sam. 1:21; 2 Sam. 14:2; 1 Ki. 1:39; 1 Ki. 5:11; 1 Ki. 17:12; 1 Ki. 17:14; 1 Ki. 17:16; 2 Ki. 4:2; 2 Ki. 4:6; 2 Ki. 4:7; 2 Ki. 9:1; 2 Ki. 9:3; 2 Ki. 9:6; 2 Ki. 18:32; 2 Ki. 20:13; 1 Chr. 9:29; 1 Chr. 12:40; 1 Chr. 27:28; 2 Chr. 2:10; 2 Chr. 2:15; 2 Chr. 11:11; 2 Chr. 31:5; 2 Chr. 32:28; Ezr. 3:7; Ezr. 6:9; Ezr. 7:22; Neh. 5:11; Neh. 10:37; Neh. 10:39; Neh. 13:5; Neh. 13:12; Est. 2:12; Ps. 4:7; Ps. 23:5; Ps. 45:7; Ps. 55:21; Ps. 89:20; Ps. 92:10; Ps. 104:15; Ps. 109:18; Ps. 109:24; Ps. 141:5; Prov. 21:17; Eccl. 7:1; Eccl. 9:8; Eccl. 10:1; Isa. 1:6; Jer. 40:10; Jer. 40:12; Jer. 41:8; Ezek. 16:9; Ezek. 16:13; Ezek. 16:18; Ezek. 16:19; Ezek. 23:41; Ezek. 27:17; Ezek. 32:14; Ezek. 45:14; Ezek. 45:24; Ezek. 45:25; Ezek. 46:5; Ezek. 46:7; Ezek. 46:11; Ezek. 46:14; Ezek. 46:15; Dan. 10:3; Hos. 2:5; Hos. 2:8; Hos. 2:22; Hos. 12:1; Joel 1:10; Joel 2:19; Joel 2:24; Mic. 6:15; Hag. 1:11; Hag. 2:12; Matthew 25:4 but the prudent took oil in flasks along with their lamps. KJV Matthew 25:4 But the wise took oil in their vessels with their lamps. NKJ Matthew 25:4 "but the wise took oil in their vessels with their lamps. NET Matthew 25:4 But the wise ones took flasks of olive oil with their lamps. BGT Matthew 25:4 αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν. CSB Matthew 25:4 But the sensible ones took oil in their flasks with their lamps. ESV Matthew 25:4 but the wise took flasks of oil with their lamps. NIV Matthew 25:4 The wise, however, took oil in jars along with their lamps. NLT Matthew 25:4 but the other five were wise enough to take along extra oil. YLT Matthew 25:4 and the prudent took oil in their vessels, with their lamps. MIT Matthew 25:4 But the smart young women took with their lamps oil in flasks. NJB Matthew 25:4 whereas the sensible ones took flasks of oil as well as their lamps. NRS Matthew 25:4 but the wise took flasks of oil with their lamps. RSV Matthew 25:4 but the wise took flasks of oil with their lamps. NAB Matthew 25:4 but the wise brought flasks of oil with their lamps. GWN Matthew 25:4 The wise bridesmaids, however, took along extra oil for their lamps. BBE Matthew 25:4 But the wise took oil in their vessels with their lights. oil: Ps 45:7 Zec 4:2,3 Jn 1:15,16 3:34 Ro 8:9 2Co 1:22 Ga 5:22,23 1Jn 2:20,27 Jude 1:19 But - This is an important term of contrast because it changed the outcome for these 5 virgins. Keep your eagle eye on the lookout for "but's" in the Bible (including the greatest one "But God") as these always indicate a change of direction, a 180 degree reversal, and always cause you to pause and ponder "What's the change of direction?" "What difference does this change make?" etc, etc. As as an aside, you will have ample opportunity to practice the discipline of observing and interrogating the Spirit inspired word "but" because there are over 4000 in the OT and NT! The prudent (phronimos) took oil in flasks along with their lamps (lampas) - In the parable this identifies these virgins as genuine believers. Some say the oil represents the Holy Spirit, but that is probably taking the parable too far. To be sure oil can symbolize the Spirit, but in this case the virgins placed oil in or on their lamps, that is by a work they did. The oil of the Holy Spirit is not received by any work we do but only as the result of faith in Christ.
Mateus 25
Ryle says "All these expressions are striking emblems of things to come. Let us take heed that we do not find them true by experience, to our own eternal ruin." As Spurgeon said "When that door is once shut, it will never be opened. There are some who dote and dream about an opening of that door, after death, for those who have died impenitent; but there is nothing in the Scriptures to warrant such an expectation. Any ‘larger hope’ than that revealed in the Word of God is a delusion and a snare.” (See Will there be a second chance for salvation after death?) These words of the 5 virgins in the parable crying Lord, lord' will sadly be repeated by many souls with no oil in them lamps to whom Jesus will be forced to declare... “Not everyone who says to Me, ‘Lord (kurios), lord (kurios),’ will enter the kingdom of heaven (ED: REMEMBER THE PARABLES IN MATTHEW 25 ARE ABOUT THE "KINGDOM OF HEAVEN"), but he who does the will of My Father who is in heaven will enter. 22 “Many will say to Me on that day, ‘Lord (kurios), lord (kurios), did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23 “And then I will declare to them, ‘I never knew you; DEPART (present imperative) FROM ME (A SAD COMMAND CALLING FOR SEPARATION OF THOSE CREATED IN THE IMAGE OF GOD TO FOREVER BE SEPARATED FROM THEIR CREATOR), YOU WHO PRACTICE (present tense - as the habit of your life) LAWLESSNESS.’ (Matthew 7:21-23+)
Mateus 25
Ryle - Like the murmuring Israelites in the wilderness, he finds fault with God’s appointments and dealings, and charges Him with hardness and injustice. Hard thoughts of God are a common mark of all unconverted people. They first misrepresent Him, and then try to excuse themselves for not loving and serving Him. R C H
Mateus 25
Ryle - All unfruitful members of Christ’s Church will be condemned and cast away in the day of judgment. The parable tells us that the servant who buried his master’s money, was condemned as “wicked,” “slothful,” and “unprofitable,” and cast into “outer darkness.” And our Lord adds the solemn words, “there shall be weeping and gnashing of teeth.” There will be no excuse for an unconverted Christian at the last day. The reasons with which he now pretends to satisfy himself will prove useless and vain. The Judge of all the earth will be found to have done right. The ruin of the lost soul will be found to be his own fault. Those words of our Lord, “thou knewest,” are words that ought to ring loudly in many a man’s ears, and prick him to the heart. Thousands are living at this day without Christ and without conversion, and yet pretending that they cannot help it. And all this time they know in their own conscience that they are guilty. They are burying their talent. They are not doing what they can. Happy are they who find this out in time. It will all come out at the last day. THOUGHT (FROM RYLE) - Let us leave this parable with a solemn determination, by God’s grace, never to be content with a profession of Christianity without practice. Let us not only talk about religion, but act. Let us not only feel the importance of religion, but do something too. We are not told that the unprofitable servant was a murderer, or a thief, or even a waster of his Lord’s money. But he did nothing,—and this was his ruin. Let us beware of a do-nothing Christianity. Such Christianity does not come from the Spirit of God. “To do no harm,” says Baxter, “is the praise of a stone, not of a man.” Matthew
Mateus 25
Ryle - Who shall describe the blessedness of eternal life? It passes the power of man to conceive. It can only be measured by contrast and comparison. An eternal rest, after warfare and conflict,—the eternal company of saints, after buffeting with an evil world,—an eternally glorious and painless body, after struggling with weakness and infirmity,—an eternal sight of Jesus face to face, after only hearing and believing,—all this is blessedness indeed. And yet the half of it remains untold. And yet this picture is nothing, compared to the reality. Who shall describe the misery of eternal punishment? It is something utterly indescribable and inconceivable. The eternal pain of body,—the eternal sting of an accusing conscience—the eternal society of none but the wicked, the devil and his angels (ED: AND MAYBE NONE AT ALL - SOLITARY CONFINEMENT)—the eternal remembrance of opportunities neglected and Christ despised—the eternal prospect of a weary, hopeless future—all this is misery indeed. It is enough to make our ears tingle, and our blood run cold. And yet this picture is nothing, compared to the reality. Let us close these verses with serious self-inquiry. Let us ask ourselves on which side of Christ we are likely to be at the last day. Shall we be on the right hand, or shall we be on the left? Happy is he who never rests till he can give a satisfactory answer to this question. QUESTION - What was the Old Testament way of salvation? GOTQUESTIONS.ORG ANSWER - How people were saved during the time of the Old Testament is a confusing question to some. We know that, in the New Testament era, salvation comes by grace through faith in Jesus Christ (John 1:12; Ephesians 2:8-9). Jesus is the Way (John 14:6). But, before Christ, what was the way? A common misconception about the Old Testament way of salvation is that Jews were saved by keeping the Law. A common misconception about the Old Testament way of salvation is that Jews were saved by keeping the Law. But we know from Scripture that that is not true. Galatians 3:11 says, “Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” Some might want to dismiss this passage as only applying to the New Testament, but Paul is quoting Habakkuk 2:4—salvation by faith, apart from the Law was an Old Testament principle. Paul taught that the purpose of the Law was to serve as a “tutor to bring us to Christ, that we might be justified by faith” (Galatians 3:24). Also, in Romans 3:20 Paul makes the point that keeping the Law did not save either Old or New Testament Jews because “no one will be declared righteous in his sight by observing the law.” The Law was never intended to save anyone; the purpose of the Law was to make us “conscious of sin.” If the Old Testament way of salvation was not keeping the Law, then how were people saved? If the Old Testament way of salvation was not keeping the Law, then how were people saved? Fortunately, the answer to that question is easily found in Scripture, so there can be no doubt as to what was the Old Testament way of salvation. In Romans 4 the apostle Paul makes it very clear that the Old Testament way of salvation was the same as the New Testament way, which is by grace alone, through faith alone, in Christ alone. To prove this, Paul points us to Abraham, who was saved by faith: “Abraham believed God, and it was credited to him as righteousness” (Romans 4:3). Again, Paul quotes the Old Testament to prove his point—Genesis 15:6, this time. Abraham could not have been saved by keeping the Law, because he lived over 400 years before the Law was given! Paul then shows that David was also saved by faith (Romans 4:6-8, quoting Psalm 32:1-2). Paul continues to establish that the Old Testament way of salvation was through faith alone. In Romans 4:23-24 he writes, “The words ‘it was credited to him’ were written not for him alone, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead.” In other words, righteousness is “credited” or given to those who have faith in God—Abraham, David, and we all share the same way of salvation. Much of Romans and Galatians addresses the fact that there is only one way of salvation and only one gospel message. Throughout history people have tried to pervert the gospel by adding human works to it, requiring certain things to be done to “earn” salvation. But the Bible’s clear message is that the way of salvation has always been through faith. In the Old Testament, it was faith in the promise that God would send a Savior someday. Those who lived in the time of the Old Testament looked forward to the Messiah and believed God’s promise of the coming Servant of the Lord (Isaiah 53). Those who exercised such faith were saved. Today we look back on the life, death, and resurrection of the Savior and are saved by faith in Jesus Christ’s atonement for our sins (Romans 10:9-10). The gospel is not an exclusively New Testament message. The Old Testament contained it as well: “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’ So those who have faith are blessed along with Abraham, the man of faith” (Galatians 3:8-9, quoting Genesis 12:3). As early as Genesis 3:15, we see the promise of a coming Savior, and throughout the Old Testament there are hundreds of promises that the Messiah would “save His people from their sins” (Matthew 1:21; cf. Isaiah 53:5-6). Job’s faith was in the fact that he knew that his “Redeemer lives, and that in the end he will stand upon the earth” (Job 19:25). Clearly, Old Testament saints were aware of the promised Redeemer, and they were saved by faith in that Savior, the same way people are saved today. There is no other way. Jesus is “‘the stone you builders rejected, which has become the capstone.’ Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:11-12, quoting Psalm 118:22). How were people saved before Jesus died for our sins? Norman Geisler - MATTHEW 25:46—Does this verse indicate that there is no eternal conscious punishment for the wicked? - When Cultists Ask MISINTERPRETATION: Jehovah’s Witnesses believe the Greek words for “eternal punishment” in this phrase are better translated “everlasting cutting-off” (The Greatest Man Who Ever Lived, 1991, section 111). They believe this indicates that there is no eternal conscious punishment for the wicked. CORRECTING THE MISINTERPRETATION: While the stem of kolasis (kolazō) originally meant “pruning,” there is no justification for translating it “cutting-off” in Matthew 25:46. Greek authorities agree that the meaning here is “punishment.” And the punishment is conscious and eternal in nature. Several lines of evidence support the everlasting consciousness of those who are punished: First, the rich man who died and went to hell was in conscious torment (Luke 16:22–28), and there is absolutely no indication in the text that it was ever going to cease. Second, Jesus spoke repeatedly of the people in hell as “weeping and gnashing their teeth” (Matt. 8:12; 22:13; 24:51; 25:30), which indicates they were conscious. Third, hell is said to be of the same duration as heaven, “everlasting” (Matt. 25:41). Fourth, the fact that their punishment is everlasting indicates that the damned too must be everlasting. One cannot suffer punishment, unless he exists to be punished (2 Thess. 1:9). It makes virtually no sense to say that the wicked will suffer “endless annihilation.” Rather, the wicked will suffer a ruin which is everlasting—and this punishment will never end. Fifth, the Beast and the False Prophet were thrown “alive” into the lake of fire at the beginning of the thousand years (Rev. 19:20), and they were still there, conscious and alive, after the thousand years passed (Rev. 20:10). Sixth, the Scriptures affirm that the devil, the Beast, and the False Prophet “will be tormented day and night for ever and ever” (Rev. 20:10). But there is no way to experience torment forever and ever without being conscious forever and ever. Seventh, Jesus repeatedly called hell a place of “unquenchable flames” (Mark 9:43–48) where the very bodies of the wicked will never die (cf. Luke 12:4–5). But it would make no sense to have everlasting flames and bodies without any souls in them to experience the torment. Eighth, there are no degrees of annihilation, but Scripture reveals there will be degrees of suffering among the lost (see Matt. 10:15; 11:21–24; 16:27; Luke 12:47–48; Heb. 10:29; Rev. 20:11–15; 22:12) James Packer - Sheep and Goats We are told in the parable of the sheep and goats (Matt. 25:31–46) that those whom the judge rejects go away into Kolasis (punishment) aionios (a final state). The phrase is balanced by the reference to zoe aionios (eternal life) which is also a fixed and final state. Even if this word aionios is believed to mean only “belonging to the coming aion,” and not to imply endlessness in the sense of perpetual continuity, the thought of endlessness is certainly bound up in the phrase “eternal life,” and can hardly therefore be excluded from the corresponding and balancing phrase “eternal punishment.” The idea that in this text aionios as applied to kolasis must imply everlastingness seems to be unbreakable. The New testament always conceives of this eternal punishment as consisting of an agonizing knowledge of one’s own ill desert, of God’s displeasure, of the good that one has lost, and of the irrevocable fixed state in which one now finds oneself. The doctrine of eternal punishment was taught in the synagogue even before our Lord took it up and enforced it in the Gospels. All the language that strikes terror into our hearts—weeping and gnashing of teeth, outer darkness, the worm, the fire, gehenna, the great gulf fixed—is all directly taken from our Lord’s teaching. It is from Jesus Christ that we learn the doctrine of eternal punishment. Study the following Bible passages and any other relevant ones on this topic, and reach your own conclusions, prayerfully: Luke 16:26; John 3:18–19, 36; 5:29; 12:32; Acts 3:21, 23; Rom. 1:16, 5:18–21; 1 Cor. 15:25–28; 2 Cor. 5:10, 19; 6:2; Gal. 1:4; Eph. 5:25; Phil. 2:9–11; 1 Tim. 2:4; Titus 2:11; Heb. 2:9; 9:27; 1 Pet. 3:19; 2 Pet 3:9; 1 John 1:5; 2:2; 4:8. (Borrow Your Father Loves You by James Packer) Related Resource: Borrow Immortality : the other side of death - by Gary Habermas and J P Moreland God the Judge - J I Packer Borrow Your Father Loves You Why do men shy away from the thought of God as a judge? Why do they feel unworthy of him? The truth is that part of God’s moral perfection is his perfection in judgment. Would a God who did not care about the difference between right and wrong be a good and admirable being? Would a God who put no distinction between the beasts of history, the Hitlers and Stalins (if we dare use names), and his own saints be morally praiseworthy and perfect? Moral indifference would be an imperfection in God, not a perfection. And not to judge the world would be to show moral indifference. The final proof that God is a perfect moral being, not indifferent to questions of right and wrong, is the fact that he has committed himself to judge the world. It is clear that the reality of divine judgment must have a direct effect on our view of life. If we know that retributive judgment faces us at the end of the road, we shall not live as otherwise we would. But it must be emphasized that the doctrine of divine judgment, and particularly of the final judgment, is not to be thought of primarily as a bogeyman, with which to frighten men into an outward form of conventional righteousness. It has its frightening implications for godless men, it is true; but its main thrust is as a revelation of the moral character of God, and an imparting of moral significance to human life Too Late for Repentance - The most dreadful torment of the lost, in fact that which constitutes their state of torment, will be this coming to themselves, when too late for repentance. -- Henry Alford Pondering Perpetual Needs Before British actor Robert Morley died two weeks ago, he asked that his credit cards be buried with him. Since his funeral, the London Times’ letters pages have been filled with the thoughts of readers pondering their perpetual needs. Wrote M. L. Evans of Chester “In the unfortunate event of the miscarriage of justice and several thousand years ensuing before my sentence is quashed, I will take a fire extinguisher.” Heather Tanner of Woodbridge specified a good map. “I have immense trouble finding my way in this life,” she said, “so am extremely worried about the next.” A pair of earplugs would accompany Sir David Wilcocks of Cambridge “in case the heavenly choirs, singing everlastingly, are not in tune.” Maurice Godbold of Hindhead would take a crowbar, “in case the affair proved premature.” Even in the hereafter, there will always be an England. U. S. News & World Report, June 22, 1992, p. 26 R.W. Dale, in his day Britain’s leading Congregationalist minister, did not believe in eternal punishment. Yet, before he died, Dale sighed and said, “No one fears God nowadays.” The Wycliffe Handbook of Preaching & Preachers Charles Spurgeon “Those who choose evil shall have their choice. Men who hate divine mercy shall not have it forced upon them, but (unless sovereign grace interpose) shall be left to themselves to aggravate their guilt and ensure their doom. “They have loved darkness rather than light, and in darkness they shall abide. Eyes which see no beauty in the Lord Jesus, but flash wrath upon Him, may well grow yet more dim, till death which is spiritual leads to death which is eternal. “What can be too severe a penalty for those who reject the incarnate God, and refuse to obey the commands of His mercy? They deserve to be flooded with wrath, and they shall be; for upon all who rebel against the Savior, ‘wrath has come upon them to the uttermost’ (I Thessalonians 2:16). God’s indignation is no trifle. The anger of a holy, just, omnipotent, and infinite Being is above all things to be dreaded; even a drop of it consumes, but to have it poured upon us is inconceivably dreadful.” “Fire!” “Fire is evidently the only word in human language which can suggest the anguish of perdition. It is the only word in the parable of the wheat and the tares which our Lord did not interpret (Matt. 13:36–43)...The only reasonable explanation is that fire is not a symbol. It perfectly describes the reality of the eternal burnings. As we paid nothing for God’s eternal love and nothing for the Son of His love, and nothing for His Spirit and our grace and faith, and nothing for our eternal rest...What an astonishing thought it will be to think of the unmeasurable difference between our deservings and our receivings. O, how free was all this love, and how free is this enjoyed glory...So then let “Deserved” be written on the floor of hell but on the door of heaven and life, “The Free Gift” - Richard Baxter Accidental Deaths The Gate of Hell I am the way into the city of woe. I am the way to a forsaken people. I am the way to eternal sorrow. Sacred justice moved my architect. I was raised here by divine omnipotence, Primordial love and ultimate intelligence. Only those elements time cannot wear Were made before me, and beyond time I stand. Abandon all hope ye who enter here. --The Gate of Hell, from The Inferno by Dante 67% of American adults believe in a hell. But less than 25% believe they will go there, while 25% believe their friends will be there. USA Today poll, 12–86. Hell Is… Bottomless pit—no physical, solid surroundings, total isolation. Utter darkness—a person is isolated, restricted, totally and forever to himself/herself. Several years ago a book was published entitled “Looking Out for Number One.” On the dedication page the author wrote, “Dedicated to the hope that somewhere in our universe there exists a civilization where the inhabitants possess sole dominion over their own lives.” There is such a place. It’s called Hell. Hell is Necessary Non-Christians often ask the Christian, “But how can the God of love allow any of his creatures to suffer unending misery?” The question is, how can he not? The fact that God is love makes hell necessary. “Hell,” as E. L. Mascall once said, “is not compatible with God’s love; it is a direct consequence of it.” That was his way of stressing the fact that the very God who loves us is the one who respects our decisions. He loves us, but he does not force his love on us. To force love is to commit assault. He allows us to decide. He loves us, he encourages our response, he woos us, he pursues us, he urges us, but he does not force us, because he respects us. If you in any way abate the doctrine of hell, it will abate your zeal. - R. A. Torrey The vague and tenuous hope that God is too kind to punish the ungody has become a deadly opiate for the consciences of millions. - A.W. Tozer What hell is, we know not; only this we know, that there is such a sure and certain place. - Martin Luther The safest road to hell is the gradual one—the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts. - C. S. Lewis Hell is the greatest compliment God has ever paid to the dignity of human freedom. - G. K. Chesterton No one who is ever in hell will be able to say to God, “You put me here,” and no one who is in heaven will ever be able to say, “I put myself here.” - John Hannah Ask Jonah! A new believer was on a plane with an intellectual (a man educated beyond his intelligence). He sneered at her reading the Bible. Asked if she believed it? “Yes.” “Jonah and the whale story?” “Yes.” “How did it happen?” “Don’t know, but I’ll find out when I get to heaven.” “What if Jonah isn’t there?” “Then I guess you’ll have to ask him for me.” Source unknown President Coolidge - One day, when Vice President Calvin Coolidge was presiding over the Senate, one Senator angrily told another to go “straight to hell.” The offended Senator complained to Coolidge as presiding officer, and Cal looked up from the book he had been leafing through while listening to the debate. “I’ve been looking through the rule book,” he said. “you don’t have to go.” (Crossroads, Issue No. 7, p. 16) Something to Avoid Many things we don’t know about hell. But Jesus and the new Testament writers used every image in their power to tell us that hell is real, it’s terrible, it’s something to be feared, and something to avoid. In his description of the last judgment, Jesus taught that some would go to eternal punishment, some to eternal life (Matt. 25:46). In other words, hell will be as real and as lasting as heaven. The horror of hell is not physical pain. After all, the Bible tells us hell was “prepared for the devil and his angels” (Matt. 25:41), and they’re not physical beings. Rather the fire and outer darkness and the thirst depict spiritual separation from God, moral remorse, the consciousness that one deserves what he’s getting. Hell is disintegration—the eternal loss of being a real person. In hell the mathematician who lived for his science can’t add two and two. The concert pianist who worshiped himself through his art can’t play a simple scale. The man who lived for sex goes on in eternal lust, with no body to exploit. The woman who made a god out of fashion has a thousand dresses but no mirror! Hell is eternal desire—eternally unfulfilled. But there’s another side. G. K. Chesterton once remarked, “Hell is God’s great compliment to the reality of human freedom and the dignity of human personality.” Hell, a compliment? Yes, because God is saying to us, “You are significant. I take you seriously. Choose to reject me—choose hell if you will. I will let you go.” (Lieghton Ford, Good News is for Sharing) J C Ryle - A flood of false doctrine has lately broken in upon us. Men are beginning to tell us “that God is too merciful to punish souls for ever...that all mankind, however wicked and ungodly...will sooner or later be saved.” We are to embrace what is called “kinder theology,” and treat hell as a pagan fable...This question lies at the very foundation of the whole Gospel. The moral attributes of God, His justice, His holiness, His purity, are all involved in it. The Scripture has spoken plainly and fully on the subject of hell... If words mean anything, there is such a place as hell. If texts are to be interpreted fairly, there are those who will be cast into it...The same Bible which teaches that God in mercy and compassion sent Christ to die for sinners, does also teach that God hates sin, and must from His very nature punish all who cleave to sin or refuse the salvation He has provided. God knows that I never speak of hell without pain and sorrow. I would gladly offer the salvation of the Gospel to the very chief of sinners. I would willingly say to the vilest and most profligate of mankind on his deathbed, “Repent, and believe on the Lord Jesus Christ, and thou shalt be save.” But God forbid that I should ever keep back from mortal man that scripture reveals a hell as well as heaven...that men may be lost as well as saved Blind Leaders of the Blind - On one occasion Col. Robert G. Ingersoll, the agnostic lecturer of the last century, was announced to give an address on hell. He declared he would prove conclusively that hell was a wild dream of some scheming theologians who invented it to terrify credulous people. As he was launching into his subject, a half-drunken man arose in the audience and exclaimed, “Make it strong, Bob. There’s a lot of us poor fellows depending on you. If you are wrong, we are all lost. So be sure you prove it clear and plain.” No amount of reasoning can nullify God’s sure Word. He has spoken as plainly of a hell for the finally impenitent as of a heaven for those who are saved. (Borrow Illustrations of Bible Truth by H.A. Ironside) The Mason Jar The old mountaineer had lived a full but not exactly saintly life and now was on his deathbed. He summoned his weeping wife. “Sara,” he said, “go to the fireplace and take out the third stone from the top.” She did as instructed. “Reach in there,” said her husband, “and bring out what you find.” Her fingers touched a large Mason jar, and with some effort she pulled it up. The jar was full of cash. “Sara,” said the old man, “when I go, I’m going to take all that money with me. I want you to put that jar up in the attic by the window. I’ll get it as I go by on my way to heaven.” His wife followed his instructions. That night the old mountaineer died. After the funeral his wife remembered the Mason jar and went to the attic. There was the jar still full of money and by the window. “Oh,” the widow sighed. “I knew I should have put it in the basement.” Source unknown Down Under A politician awoke after an operation and found the curtains in his hospital room drawn. “Why are the curtains closed?” he asked the nurse. “Is it night time already?” “No,” the nurse replied, “But there’s a fire across the street, and we didn’t want you to wake and think the operation was unsuccessful.” How deeply has the tendency to deny hell penetrated evangelicalism? One survey of evangelical seminary students revealed that: • Nearly half—46 percent—felt preaching about hell to unbelievers is in “poor taste.” • Worse yet, three out of every ten self-professed “born again” people surveyed believe “good” people will go to heaven when they die—even if they’ve never trusted Christ. • One in every ten evangelicals say they believe the concept of sin is outmoded. Ashamed of the Gospel, John F. MacArthur, Jr., 1993, Crossway Books, Jonathan Edwards -- THE ETERNITY OF HELL TORMENTS Matthew 25:46 These shall go away into everlasting punishment. IN this chapter we have the most particular description of the day of judgment, of any in the whole Bible. Christ here declares, that when he shall hereafter sit on the throne of his glory, the righteous and the wicked shall be set before him, and separated one from the other, as a shepherd divideth his sheep from the goats. Then we have an account how both will be judged according to their works; how the good works of the one and the evil works of the other will be rehearsed, and how the sentence shall be pronounced accordingly. We are told what the sentence will be on each, and then we have an account of the execution of the sentence on both. In the words of the text is the account of the execution of the sentence on the wicked or the ungodly: concerning which, it is to my purpose to observe two things. 1. The duration of the punishment on which they are here said to enter: it is called everlasting punishment. 2. The time of their entrance on this everlasting punishment; viz. after the day of judgment, when all these things that are of a temporary continuance shall have come to an end, and even those of them that are most lasting,—the frame of the world itself; the earth which is said to abide for ever; the ancient mountains and everlasting hills; the sun, moon, and stars. When the heavens shall have waxed old like a garment, and as a vesture shall be changed, then shall be the time when the wicked shall enter on their punishment. Doctrine.—The misery of the wicked in hell will be absolutely eternal. There are two opinions which I mean to oppose in this doctrine. One is, That the eternal death with which wicked men are threatened in Scripture, signifies no more than eternal annihilation; that God will punish their wickedness by eternally abolishing their being. The other opinion which I mean to oppose is, That though the punishment of the wicked shall consist in sensible misery, yet it shall not be absolutely eternal; but only of a very long continuance. Therefore to establish the doctrine in opposition to these different opinions, I shall undertake to show, I. That it is not contrary to the divine perfections to inflict on wicked men a punishment that is absolutely eternal. II. That the eternal death which God threatens, is not annihilation, but an abiding sensible punishment or misery. III. That this misery will not only continue for a very long time, but will be absolutely without end. IV. That various good ends will be obtained by the eternal punishment of the wicked. I. I am to show that it is not contrary to the divine perfections to inflict on wicked men a punishment that is absolutely eternal. This is the sum of the objections usually made against this doctrine, That it is inconsistent with the justice, and especially with the mercy, of God. And some say, If it be strictly just, yet how, can we suppose that a merciful God can bear eternally to torment his creatures. 1. I shall briefly show, That it is not inconsistent with the justice of God to inflict an eternal punishment. To evince this, I shall use only one argument, viz. that sin is heinous enough to deserve such a punishment, and such a punishment is no more than proportionable to the evil or demerit of sin. If the evil of sin be infinite, as the punishment is, then it is manifest that the punishment is no more than proportionable to the sin punished, and is no more than sin deserves. And if the obligation to love, honour, and obey God be infinite, then sin which is the violation of this obligation, is a violation of infinite obligation, and so is an infinite evil. Again, if God be infinitely worthy of love, honour, and obedience, then our obligation to love, and honour, and obey him is infinitely great.—So that God being infinitely glorious, or infinitely worthy of our love, honour, and obedience; our obligation to love, honour, and obey him, and so to avoid all sin, is infinitely great. Again, our obligation to love, honour, and obey God being infinitely great, sin is the violation of infinite obligation, and so is an infinite evil. Once more, sin being an infinite evil, deserves an infinite punishment, an infinite punishment is no more than it deserves: therefore such punishment is just; which was the thing to be proved. There is no evading the force of this reasoning, but by denying that God, the sovereign of the universe, is infinitely glorious; which I presume none of my hearers will venture to do. 2. I am to show, That it is not inconsistent with the mercy of God, to inflict an eternal punishment on wicked men. It is an unreasonable and unscriptural notion of the mercy of God, that he is merciful in such a sense that he cannot bear that penal justice should be executed. This is to conceive of the mercy of God as a passion to which his nature is so subject that God is liable to be moved, and affected, and overcome by seeing a creature in misery, so that he cannot bear to see justice executed: which is a most unworthy and absurd notion of the mercy of God, and would, if true, argue great weakness.—It would be a great defect, and not a perfection, in the sovereign and supreme Judge of the world, to be merciful in such a sense that he could not bear to have penal justice executed. It is a very unscriptural notion of the mercy of God. The Scriptures every where represent the mercy of God as free and sovereign, and not that the exercises of it are necessary, so that God cannot bear justice should take place. The Scriptures abundantly speak of it as the glory of the divine attribute of mercy, that it is free and sovereign in its exercises; and not that God cannot but deliver sinners from misery. This is a mean and most unworthy idea of the divine mercy. It is most absurd also as it is contrary to plain fact. For if there be any meaning in the objection, this is supposed in it, that all misery of the creature, whether just or unjust, is in itself contrary to the nature of God. For if his mercy be of such a nature, that a very great degree of misery, though just, is contrary to his nature; then it is only to add to the mercy, and then a less degree of misery is contrary to his nature; again to add further to it, and a still less degree of misery is contrary to his nature. And so the mercy of God being infinite, all misery must be contrary to his nature; which we see to be contrary to fact: for we see that God in his providence, doth indeed inflict very great calamities on mankind even in this life. However strong such kind of objections against the eternal misery of the wicked, may seem to the carnal, senseless hearts of men, as though it were against God’s justice and mercy; yet their seeming strength arises from a want of sense of the infinite evil, odiousness, and provocation there is in sin. Hence it seems to us not suitable that any poor creature should be the subject of such misery, because we have no sense of any thing abominable and provoking in any creature answerable to it. If we had, then this infinite calamity would not seem unsuitable. For one thing would but appear answerable and proportionable to another, and so the mind would rest in it as fit and suitable, and no more than what is proper to be ordered by the just, holy, and good Governor of the world. That this is so, we may be convinced by this consideration, viz. that when we hear or read of some horrid instances of cruelty, it may be to some poor innocent child, or some holy martyr—and their cruel persecutors, having no regard to their shrieks and cries, only sported themselves with their misery, and would not vouchsafe even to put an end to their lives—we have a sense of the evil of them, and they make a deep impression on our minds. Hence it seems just, every way fit and suitable, that God should inflict a very terrible punishment on persons who have perpetrated such wickedness. It seems no way disagreeable to any perfection of the Judge of the world; we can think of it without being at all shocked. The reason is, that we have a sense of the evil of their conduct, and a sense of the proportion there is between the evil or demerit and the punishment. Just so, if we saw a proportion between the evil of sin and eternal punishment, if we saw something in wicked men that should appear as hateful to us, as eternal misery appears dreadful; something that should as much stir up indignation and detestation, as eternal misery does terror; all objections against this doctrine would vanish at once. Though now it seem incredible; though when we hear of it and are so often told of it, we know not how to realize it; though when we hear of such a degree and duration of torments as are held forth in this doctrine, and think what eternity is, it is ready to seem impossible, that such torments should be inflicted on poor feeble creatures by a Creator of infinite mercy; yet this arises principally from these two causes: (1.) It is so contrary to the depraved inclinations of mankind, that they hate to believe it, and cannot bear it should be true. (2.) They see not the suitableness of eternal punishment to the evil of sin; they see not that it is no more than proportionable to the demerit of sin. Having thus shown that the eternal punishment of the wicked is not inconsistent with the divine perfections, I shall now proceed to show, that it is so far from being inconsistent with the divine perfections, that those perfections evidently require it; i.e. they require that sin should have so great a punishment, either in the person who has committed it, or in a surety; and therefore with respect to those who believe not in a surety, and have no interest in him, the divine perfections require that this punishment should be inflicted on them. This appears, as it is not only not unsuitable that sin should be thus punished; but it is positively suitable, decent, and proper.—If this be made to appear, that it is positively suitable that sin should be thus punished, then it will follow, that the perfections of God require it; for certainly the perfections of God require what is proper to be done. The perfection and excellency of God require that to take place which is perfect, excellent, and proper in its own nature. But that sin should be punished eternally is such a thing; which appears by the following considerations. 1. It is suitable that God should infinitely hate sin, and be an infinite enemy to it. Sin, as I have before shown, is an infinite evil, and therefore is infinitely odious and detestable. It is proper that God should hate every evil, and hate it according to its odious and detestable nature. And sin being infinitely evil and odious, it is proper that God should hate it infinitely. 2. If infinite hatred of sin be suitable to the divine character, then the expressions of such hatred are also suitable to his character. Because that which is suitable to be, is suitable to be expressed; that which is lovely in itself, is lovely when it appears. If it be suitable that God should be an infinite enemy to sin, or that he should hate it infinitely, then it is suitable that he should act as such an enemy. If it be suitable that he should hate and have enmity against sin, then it is suitable for him to express that hatred and enmity in that to which hatred and enmity by its own nature tends. But certainly hatred in its own nature tends to opposition, and to set itself against that which is hatred, and to procure its evil and not its good: and that in proportion to the hatred. Great hatred naturally tends to the great evil, and infinite hatred to the infinite evil, of its object. Whence it follows, that if it be suitable that there should be infinite hatred of sin in God, as I have shown it is, it is suitable that he should execute an infinite punishment on it; and so the perfections of God require that he should punish sin with an infinite, or which is the same thing, with an eternal, punishment. Thus we see not only the great objection against this doctrine answered, but the truth of the doctrine established by reason. I now proceed further to establish it by considering the remaining particulars under the doctrine. II. That eternal death or punishment which God threatens to the wicked, is not annihilation, but an abiding sensible punishment or misery.—The truth of this proposition will appear by the following particulars. 1. The Scripture every where represents the punishment of the wicked, as implying very extreme pains and sufferings; but a state of annihilation is no state of suffering at all. Persons annihilated have no sense or feeling of pain or pleasure, and much less do they feel that punishment which carries in it an extreme pain or suffering. They no more suffer to eternity than they did suffer from eternity. 2. It is agreeable both to Scripture and reason to suppose, that the wicked will be punished in such a manner, that they shall be sensible of the punishment they are under; that they should be sensible that now God has executed and fulfilled what he threatened, what they disregarded, and would not believe. They should know themselves that justice takes place upon them; that God vindicates that majesty which they despised; that God is not so despicable a being as they thought him to be. They should be sensible for what they are punished, while they are under the threatened punishment. It is reasonable that they should be sensible of their own guilt, and should remember their former opportunities and obligations, and should see their own folly and God’s justice.—If the punishment threatened be eternal annihilation, they will never know that it is inflicted; they will never know that God is just in their punishment, or that they have their deserts. And how is this agreeable to the Scriptures, in which God threatens, that he will repay the wicked to his face, Deut. 7:10. And to that in Job 21:19, 20. “God rewardeth him, and he shall know it; his eyes shall see his destruction, and he shall drink of the wrath of the Almighty.” And to that in Ezek. 22:21, 22. “Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the Lord have poured out my fury upon you.”—And how is it agreeable to that expression so often annexed to the threatenings of God’s wrath against wicked men, And ye shall know that I am the Lord? 3. The Scripture teaches, that the wicked will suffer different degrees of torment, according to the different aggravations of their sins. Matt. 5:22. “Whosoever is angry with his brother without a cause, shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell-fire.” Here Christ teaches us, that the torments of wicked men will be different in different persons, according to the different degrees of their guilt.—It shall be more tolerable for Sodom and Gomorrah, for Tyre and Sidon, than for the cities where most of Christ’s mighty works were wrought.—Again, our Lord assures us, That he that knoweth his Lord’s will, and prepareth not himself, nor doth according to his will, shall be beaten with many stripes. But he that knoweth not, and committeth things worthy of stripes, shall be beaten with few stripes.—These several passages of Scripture infallibly prove, that there will be different degrees of punishment in hell; which is utterly inconsistent with the supposition, that the punishment consists in annihilation, in which there can be no degrees. 4. The Scriptures are very express and abundant in this matter, That the eternal punishment of the wicked will consist in sensible misery and torment, and not in annihilation.—What is said of Judas is worthy to be observed here, “It had been good for that man if he had not been born;” Matt. 26:24.—This seems plainly to teach us, that the punishment of the wicked is such that their existence, upon the whole, is worse than non-existence. But if their punishment consists merely in annihilation, this is not true.—The wicked, in their punishment, are said to weep, and wail, and gnash their teeth; which implies not only real existence, but life, knowledge, and activity, and that they are in a very sensible and exquisite manner affected with their punishment.—Isa. 33:14. Sinners in the state of their punishment are represented to dwell with everlasting burnings. But if they are only turned into nothing, where is the foundation for this representation? It is absurd to say, that sinners will dwell with annihilation; for there is no dwelling in the case. It is also absurd to call annihilation a burning, which implies a state of existence, sensibility, and extreme pain; whereas in annihilation there is neither. It is said, that they shall be cast into a lake of fire and brimstone. How can this expression with any propriety be understood to mean a state of annihilation? Yea, they are expressly said to have no rest day nor night, but to be tormented with fire and brimstone for ever and ever, Rev. 20:10. But annihilation is a state of rest, a state in which not the least torment can possibly be suffered. The rich man in hell lifted up his eyes being in torment, and saw Abraham afar off, and Lazarus in his bosom, and entered into a particular conversation with Abraham; all which proves that he was not annihilated. The spirits of ungodly men before the resurrection are not in a state of annihilation, but in a state of misery; they are spirits in prison, as the apostle saith of them that were drowned in the flood, 1 Pet. 3:19.—And this appears very plainly from the instance of the rich man before mentioned, if we consider him as representing the wicked in their separate state between death and the resurrection. But if the wicked even then, are in a state of torment, much more will they be, when they shall come to suffer that which is the proper punishment of their sins. Annihilation is not so great a calamity but that some men have undoubtedly chosen it, rather than a state of suffering even in this life. This was the case of Job, a good man. But if a good man in this world may suffer that which is worse than annihilation, doubtless the proper punishment of the wicked, in which God means to manifest his peculiar abhorrence of their wickedness, will be a calamity vastly greater still; and therefore cannot be annihilation. That must be a very mean and contemptible testimony of God’s wrath towards those who have rebelled against his crown and dignity—broken his laws, and despised both his vengeance and his grace—which is not so great a calamity as some of his true children have suffered in life. The eternal punishment of the wicked is said to be the second death, as Rev. 20:14. and 21:8. It is doubtless called the second death in reference to the death of the body; and as the death of the body is ordinarily attended with great pain and distress, so the like, or something vastly greater, is implied in calling the eternal punishment of the wicked the second death; and there would be no propriety in calling it so, if it consisted merely in annihilation. And this second death wicked men will suffer; for it cannot be called the second death with respect to any other than men; it cannot be called so with respect to devils, as they die no temporal death, which is the first death. In Rev. 2:11. it is said, “He that overcometh, shall not be hurt of the second death;” implying that all who do not overcome their lusts, but live in sin, shall suffer the second death. Again, wicked men will suffer the same kind of death with the devils; as in verse 25th of the context, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels.” Now the punishment of the devil is not annihilation, but torment: he therefore trembles for fear of it; not for fear of being annihilated,—he would be glad of that. What he is afraid of is torment, as appears by Luke 8:28. where he cries out, and beseeches Christ, that he would not torment him before the time. And it is said, Rev. 20:10. “The devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night, for ever and ever.” It is strange how men will go directly against so plain and full revelations of Scripture, as to suppose, notwithstanding all these things, that the eternal punishment threatened against the wicked signifies no more than annihilation. III. As the future punishment of the wicked consists in sensible misery; so it shall not only continue for a very long time, but shall be absolutely without end. Of those who have held that the torments of hell are not absolutely eternal, there have been two sorts. Some suppose, that in the threatenings of everlasting punishment, the terms used do not necessarily import a proper eternity, but only a very long duration. Others suppose, that if they do import a proper eternity, yet we cannot necessarily conclude thence, that God will fulfil his threatenings.—Therefore I shall, First, Show that the threatenings of eternal punishment do very plainly and fully import a proper, absolute eternity, and not merely a long duration.—This appears, 1. Because when the Scripture speaks of the wicked being sentenced to their punishment at the time when all temporal things are come to an end, it then speaks of it as everlasting, as in the text, and elsewhere. It is true, that the term for ever is not always in Scripture used to signify eternity. Sometimes it means, as long as a man liveth. In this sense it is said, that the Hebrew servant, who chose to abide with his master, should have his ear bored, and should serve his master for ever. Sometimes it means, during the continuance of the state and church of the Jews. In this sense, several laws, which were peculiar to that church, and were to continue in force no longer than that church should last, are called statutes for ever. See Exodus 27:21. chap. 28:43, &c. Sometimes it means as long as the world stands. So in Eccles. 1:4. “One generation passeth away, and another generation cometh; but the earth abideth for ever.” And this last is the longest temporal duration that such a term is ever used to signify. For the duration of the world is the longest of things temporal, as its beginning was the earliest. Therefore when the Scripture speaks of things as being before the foundation of the world, it means that they existed before the beginning of time. So those things which continue after the end of the world, are eternal things. When heaven and earth are shaken and removed, those things that remain will be what cannot be shaken, but will remain for ever, Heb. 12:26, 27. But the punishment of the wicked will not only remain after the end of the world, but is called everlasting, as in the text, “These shall go away into everlasting punishment.” So in 2 Thess. 1:9, 10. “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints,” &c.—Now, what can be meant by a thing being everlasting, after all temporal things are come to an end, but that it is absolutely without end? 2. Such expressions are used to set forth the duration of the punishment of the wicked, as are never used in the scriptures of the New Testament to signify any thing but a proper eternity. It is said, not only that the punishment shall be for ever, but for ever and ever. Rev. 14:11. “The smoke of their torment ascendeth up for ever and ever.”—Rev. 20:10. “Shall be tormented day and night, for ever and ever.”—Doubtless the New Testament has some expression to signify a proper eternity, of which it has so often occasion to speak. But it has no higher expression than this: if this do not signify an absolute eternity, there is none that does. 3. The Scripture uses the same way of speaking to set forth the eternity of punishment and the eternity of happiness, yea, the eternity of God himself. Matt. 25:46. “These shall go away into everlasting punishment: but the righteous into life eternal.” The words everlasting and eternal, in the original, are the very same. Rev. 22:5. “And they (the saints) shall reign for ever and ever.” And the Scripture has no higher expression to signify the eternity of God himself, than that of his being for ever and ever; as Rev. 4:9. “To him who sat on the throne, who liveth for ever and ever;” and in the 10th verse, and in chap. 5:14. and chap. 10:6. and chap. 15:7. Again, the Scripture expresses God’s eternity by this, that it shall be for ever, after the world is come to an end; Psalm 102:26, 27. “They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end.” 4. The Scripture says, that wicked men shall not be delivered, till they have paid the uttermost farthing of their debt; Matt. 5:26. The last mite; Luke 12:59. i.e. the utmost that is deserved; and all mercy is excluded by this expression. But we have shown that they deserve an infinite, an endless punishment. 5. The Scripture says absolutely, that their punishment shall not have an end; Mark 9:44. “Where their worm dieth not, and the fire is not quenched.” Now, it will not do to say, that the meaning is, Their worm shall live a great while, or that it shall be a great while before their fire is quenched. If ever the time comes that their worm shall die; if ever there shall be a quenching of the fire at all, then it is not true that their worm dieth not, and that the fire is not quenched. For if there be a dying of the worm, and a quenching of the fire, let it be at what time it will, nearer or further off, it is equally contrary to such a negation—it dieth not, it is not quenched. Secondly, There are others who allow, that the expressions of the threatenings do denote a proper eternity; but then, they say, it doth not certainly follow, that the punishment will really be eternal; because, God may threaten, and yet not fulfil his threatenings. Though they allow that the threatenings are positive and peremptory, without any reserve, yet they say, God is not obliged to fulfil absolute positive threatenings, as he is absolute promises. Because in promises a right is conveyed that the creature to whom the promises are made will claim; but there is no danger of the creature’s claiming any right by a threatening. Therefore I am now to show, that what God has positively declared in this matter, does indeed make it certain, that it shall be as he has declared. To this end, I shall mention two things: 1. It is evidently contrary to the divine truth, positively to declare any thing to be real, whether past, present, or to come, which God at the same time knows is not so. Absolutely threatening that any thing shall be, is the same as absolutely declaring that it is to be. For any to suppose, that God absolutely declares that any thing will be, which he at the same time knows will not be, is blasphemy, if there be any such thing as blasphemy. Indeed, it is very true, that there is no obligation on God, arising from the claim of the creature, as there is in promises. They seem to reckon the wrong way, who suppose the necessity of the execution of the threatening to arise from a proper obligation on God to the creature to execute consequent on his threatening. For indeed the certainty of the execution arises the other way, viz. on the obligation there was on the omniscient God, in threatening, to conform his threatening to what he knew would be future in execution. Though, strictly speaking, God is not properly obliged to the creature to execute because he has threatened, yet he was obliged not absolutely to threaten, if at the same time he knew that he should not or would not fulfil: because this would not have been consistent with his truth. So that from the truth of God there is an inviolable connexion between positive threatenings and execution. They who suppose that God positively declared, that he would do contrary to what he knew would come to pass, do therein suppose, that he absolutely threatened contrary to what he knew to be truth. And how any one can speak contrary to what he knows to be truth, in declaring, promising, or threatening, or any other way, consistently with inviolable truth, is inconceivable. Threatenings are significations of something; and if they are made consistently with truth, they are true significations, or significations of truth, that which shall be. If absolute threatenings are significations of any thing, they are significations of the futurity of the things threatened. But if the futurity of the things threatened be not true and real, then how can the threatening be a true signification? And if God, in them, speaks contrary to what he knows, and contrary to what he intends, how he can speak true is inconceivable. Absolute threatenings are a kind of predictions; and though God is not properly obliged by any claim of ours to fulfil predictions, unless they are of the nature of promises; yet it certainly would be contrary to truth, to predict that such a thing would come to pass, which he knew at the same time would not come to pass. Threatenings are declarations of something future, and they must be declarations of future truth, if they are true declarations. Its being future alters not the case any more than if it were present. It is equally contrary to truth, to declare contrary to what at the same time is known to be truth, whether it be of things past, present, or to come; for all are alike to God. Beside, we have often declarations in Scripture of the future eternal punishment of the wicked, in the proper form of predictions, and not in the form of threatenings. So in the text, “These shall go away into everlasting punishment.” So in those frequent assertions of eternal punishment in the Revelation, some of which I have already quoted. The Revelation is a prophecy, and is so called in the book itself; so are those declarations of eternal punishment.—The like declarations we have also in many other places of Scripture. 2. The doctrine of those who teach, that it is not certain that God will fulfil those absolute threatenings, is blasphemous another way; and that is, as God, according to their supposition, was obliged to make use of a fallacy to govern the world. They own, that it is needful that men should apprehend themselves liable to an eternal punishment, that they might thereby be restrained from sin, and that God has threatened such a punishment, for the very end that they might believe themselves exposed to it. But what an unworthy opinion does this convey of God and his government, of his infinite majesty, and wisdom, and all-sufficiency!—Beside, they suppose, that though God has made use of such a fallacy, yet it is not such an one but that they have detected him in it. Though God intended men should believe it to be certain, that sinners are liable to an eternal punishment; yet they suppose, that they have been so cunning as to find out that it is not certain: and so that God had not laid his design so deep, but that such cunning men as they can discern the cheat, and defeat the design: because they have found out, that there is no necessary connexion between the threatening of eternal punishment, and the execution of that threatening. Considering these things, is it not greatly to be wondered at, that Archbishop Tillotson, who has made so great a figure among the new-fashioned divines, should advance such an opinion as this? Before I conclude this head, it may be proper for me to answer an objection or two, that may arise in the minds of some. 1. It may be here said, We have instances wherein God hath not fulfilled his threatenings; as his threatening to Adam, and in him to mankind, that they should surely die, if they should eat the forbidden fruit. I answer, it is not true that God did not fulfil that threatening: he fulfilled it, and will fulfil it in every jot and tittle. When God said, “Thou shall surely die,” if we respect spiritual death, it was fulfilled in Adam’s person in the day that he ate. For immediately his image, his holy spirit, and original righteousness, which was the highest and best life of our first parents, were lost; and they were immediately in a doleful state of spiritual death. If we respect temporal death, that was also fulfilled: he brought death upon himself and all his posterity, and he virtually suffered that death on that very day on which he ate. His body was brought into a corruptible, mortal, and dying condition, and so it continued till it was dissolved. If we look at all that death which was comprehended in the threatening, it was, properly speaking, fulfilled in Christ. When God said to Adam, If thou eatest, thou shalt die, he spake not only to him, and of him personally; but the words respected mankind, Adam and his race, and doubtless were so understood by him. His offspring were to be looked upon as sinning in him, and so should die with him. The words do as justly allow of an imputation of death as of sin; they are as well consistent with dying in a surety, as with sinning in one. Therefore, the threatening is fulfilled in the death of Christ, the surety. 2. Another objection may arise from God’s threatening to Nineveh. He threatened, that in forty days Nineveh should be destroyed, which yet he did not fulfil.—I answer, that threatening could justly be looked upon no otherwise than as conditional. It was of the nature of a warning, and not of an absolute denunciation. Why was Jonah sent to the Ninevites, but to give them warning, that they might have opportunity to repent, reform, and avert the approaching destruction? God had no other design or end in sending the prophet to them, but that they might be warned and tried by him, as God warned the Israelites, Judah and Jerusalem, before their destruction. Therefore the prophets, together with their prophecies of approaching destruction, joined earnest exhortations to repent and reform, that it might be averted. No more could justly be understood to be certainly threatened, than that Nineveh should be destroyed in forty days, continuing as it was. For it was for their wickedness that that destruction was threatened, and so the Ninevites took it. Therefore, when the cause was removed, the effect ceased. It was contrary to God’s known manner, to threaten punishment and destruction for sin in this world absolutely, so that it should come upon the persons threatened unavoidably, let them repent and reform and do what they would: Jer. 18:7, 8. “At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them.” So that all threatenings of this nature had a condition implied in them, according to the known and declared manner of God’s dealing. And the Ninevites did not take it as an absolute sentence of denunciation: if they had, they would have despaired of any benefit by fasting and reformation. But the threatenings of eternal wrath are positive and absolute. There is nothing in the word of God from which we can gather any condition. The only opportunity of escaping is in this world; this is the only state of trial, wherein we have any offers of mercy, or place for repentance. IV. I shall mention several good and important ends, which will be obtained by the eternal punishment of the wicked. 1. Hereby God vindicates his injured majesty. Wherein sinners cast contempt upon it, and trample it in the dust, God vindicates and honours it, and makes it appear, as it is indeed, infinite, by showing that it is infinitely dreadful to contemn or offend it. 2. God glorifies his justice.—The glory of God is the greatest good; it is that which is the chief end of the creation; it is of greater importance than any thing else. But this is one way wherein God will glorify himself, as in the eternal destruction of ungodly men he will glorify his justice. Therein he will appear as a just governor of the world. The vindictive justice of God will appear strict, exact, awful, and terrible, and therefore glorious. 3. God hereby indirectly glorifies his grace on the vessels of mercy.—The saints in heaven will behold the torments of the damned: “the smoke of their torment ascendeth up for ever and ever.” Isaiah 66:24. “And they shall go forth and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh.” And in Rev. 14:10. it is said, that they shall be tormented in the presence of the holy angels, and in the presence of the Lamb. So they will be tormented in the presence also of the glorified saints. Hereby the saints will be made the more sensible how great their salvation is. When they shall see how great the misery is from which God hath saved them, and how great a difference he hath made between their state, and the state of others, who were by nature, and perhaps for a time by practice, no move sinful and ill-deserving than any, it will give them a greater sense of the wonderfulness of God’s grace to them. Every time they look upon the damned, it will excite in them a lively and admiring sense of the grace of God, in making them so to differ. This the apostle informs us is one end of the damnation of ungodly men; Rom. 9:22, 23. “What if God willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory?” The view of the misery of the damned will double the ardour of the love and gratitude of the saints in heaven. 4. The sight of hell torments will exalt the happiness of the saints for ever. It will not only make them more sensible of the greatness and freeness of the grace of God in their happiness; but it will really make their happiness the greater, as it will make them more sensible of their own happiness; it will give them a more lively relish of it; it will make them prize it more. When they see others, who were of the same nature, and born under the same circumstances, plunged in such misery, and they so distinguished, O it will make them sensible how happy they are. A sense of the opposite misery, in all cases, greatly increases the relish of any joy or pleasure. The sight of the wonderful power, the great and dreadful majesty, and awful justice and holiness of God, manifested in the eternal punishment of ungodly men, will make them prize his favour and love vastly the more; and they will be so much the more happy in the enjoyment of it. APPLICATION 1. From what hath been said, we may learn the folly and madness of the greater part of mankind, in that for the sake of present momentary gratification, they run the venture of enduring all these eternal torments. They prefer a small pleasure, or a little wealth, or a little earthly honour and greatness, which can last but for a moment, to an escape from this punishment. If it be true that the torments of hell are eternal, what will it profit a man, if he gain the whole world and lose his own soul; or what shall a man give in exchange for his soul? What is there in this world, which is not a trifle, and lighter than vanity, in comparison with these eternal things? How mad are men, who so often hear of these things and pretend to believe them; who can live but a little while, a few years; who do not even expect to live here longer than others of their species ordinarily do; and who yet are careless about what becomes of themselves in another world, where there is no change and no end! How mad are they, when they hear that if they go on in sin, they shall be eternally miserable, that they are not moved by it, but hear it with as much carelessness and coldness as if they were no way concerned in the matter; when they know not but that it may be their case, that they may be suffering these torments before a week is at an end! How can men be so careless of such a matter as their own eternal and desperate destruction and torment! What a strange stupor and senselessness possesses the hearts of men! How common a thing is it to see men, who are told from sabbath to sabbath of eternal misery, and who are as mortal as other men, so careless about it, that they seem not to be at all restrained by it from whatever their souls lust after! It is not half so much their care to escape eternal misery, as it is to get money and land, and to be considerable in the world, and to gratify their senses. Their thoughts are much more exercised about these things, and much more of their care and concern is about them. Eternal misery, though they lie every day exposed to it, is a thing neglected, it is but now and then thought of, and then with a great deal of stupidity, and not with concern enough to stir them up to do any thing considerable in order to escape it. They are not sensible that it is worth their while to take any considerable pains in order to it. And if they do lake pains for a little while, they soon leave off, and something else takes up their thoughts and concern. Thus you see it among young and old. Multitudes of youth lead a careless life, taking little care about their salvation. So you may see it among persons of middle age; and with many advanced in years, and when they certainly draw near to the grave.—Yet these same persons will seem to acknowledge, that the greater part of men go to hell and suffer eternal misery, and this through carelessness about it. However, they will do the same. How strange is it that men can enjoy themselves and be at rest, when they are thus hanging over eternal burnings; at the same time, having no lease of their lives, and not knowing how soon the thread by which they hang will break, nor indeed do they pretend to know; and if it breaks, they are gone, they are lost for ever, and there is no remedy! yet they trouble not themselves much about it; nor will they hearken to those who cry to them, and entreat them to take care for themselves, and labour to get out of that dangerous condition: they are not willing to take so much pains: they choose not to be diverted from amusing themselves with toys and vanities. Thus, well might the wise man say, Eccles. 9:3. “The heart of the sons of men is full of evil. Madness is in their heart while they live; and after that they go to the dead.”—How much wiser are those few, who make it their main business to lay a foundation for eternity, to secure their salvation! 2. I shall improve this subject in a use of exhortation to sinners, to take care to escape these eternal torments. If they be eternal, one would think that would be enough to awaken your concern, and excite your diligence. If the punishment be eternal, it is infinite, as we said before; and therefore no other evil, no death, no temporary torment that ever you heard of, or that you can imagine, is any thing in comparison with it, but is as much less and less considerable, not only as a grain of sand is less than the whole universe, but as it is less than the boundless space which encompasses the universe.—Therefore here, (1.) Be entreated to consider attentively how great and awful a thing eternity is. Although you cannot comprehend it the more by considering, yet you may be made more sensible that it is not a thing to be disregarded.—Do but consider what it is to suffer extreme torment for ever and ever; to suffer it day and night, from one year to another, from one age to another, and from one thousand ages to another, and so adding age to age, and thousands to thousands, in pain, in wailing and lamenting, groaning and shrieking, and gnashing your teeth; with your souls full of dreadful grief and amazement, with your bodies and every member full of racking torture, without any possibility of getting ease; without any possibility of moving God to pity by your cries; without any possibility of hiding yourselves from him; without any possibility of diverting your thoughts from your pain; without any possibility of obtaining any manner of mitigation, or help, or change for the better. (2.) Do but consider how dreadful despair will be in such torment. How dismal will it be, when you are under these racking torments, to know assuredly that you never, never shall be delivered from them; to have no hope: when you shall wish that you might be turned into nothing, but shall have no hope of it; when you shall wish that you might be turned into a toad or a serpent, but shall have no hope of it; when you would rejoice, if you might but have any relief, after you shall have endured these torments millions of ages, but shall have no hope of it. After you shall have worn out the age of the sun, moon, and stars, in your dolorous groans and lamentations, without rest day and night, or one minute’s ease, yet you shall have no hope of ever being delivered; after you shall have worn a thousand more such ages, you shall have no hope, but shall know that you are not one whit nearer to the end of your torments; but that still there are the same groans, the same shrieks, the same doleful cries, incessantly to be made by you, and that the smoke of your torment shall still ascend up for ever and ever. Your souls, which shall have been agitated with the wrath of God all this while, will still exist to bear more wrath; your bodies, which shall have been burning all this while in these glowing flames, shall not have been consumed, but will remain to roast through eternity, which will not have been at all shortened by what shall have been past. You may by considering make yourselves more sensible than you ordinarily are; but it is a little you can conceive of what it is to have no hope in such torments. How sinking would it be to you, to endure such pain as you have felt in this world, without any hopes, and to know that you never should be delivered from it, nor have one minute’s rest! You can now scarcely conceive how doleful that would be. How much more to endure the vast weight of the wrath of God without hope! The more the damned in hell think of the eternity of their torments, the more amazing will it appear to them; and alas! they will not be able to keep it out of their minds. Their tortures will not divert them from it, but will fix their attention to it. O how dreadful will eternity appear to them after they shall have been thinking on it for ages together, and shall have so long an experience of their torments! The damned in hell will have two infinites perpetually to amaze them, and swallow them up: one is an infinite God, whose wrath they will bear, and in whom they will behold their perfect and irreconcilable enemy. The other is the infinite duration of their torment. If it were possible for the damned in hell to have a comprehensive knowledge of eternity, their sorrow and grief would be infinite in degree. The comprehensive view of so much sorrow, which they must endure, would cause infinite grief for the present. Though they will not have a comprehensive knowledge of it, yet they will doubtless have a vastly more lively and strong apprehension of it than we can have in this world. Their torments will give them an impression of it.—A man in his present state, without any enlargement of his capacity, would have a vastly more lively impression of eternity than he has, if he were only under some pretty sharp pain in some member of his body, and were at the same time assured, that he must endure that pain for ever. His pain would give him a greater sense of eternity than other men have. How much more will those excruciating torments, which the damned will suffer, have this effect! Besides, their capacity will probably be enlarged, their understandings will be quicker and stronger in a future state; and God can give them as great a sense and as strong an impression of eternity, as he pleases, to increase their grief and torment.—O be entreated, ye that are in a Christless stale, and are going on in a way to hell, that are daily exposed to damnation, to consider these things. If you do not, it will surely be but a little while before you will experience them, and then you will know how dreadful it is to despair in hell; and it may be before this year, or this month, or this week, is at an end; before another sabbath, or ever you shall have opportunity to hear another sermon. (3.) That you may effectually escape these dreadful and eternal torments, be entreated to flee and embrace him who came into the world for the very end of saving sinners from these torments, who has paid the whole debt due to the divine law, and exhausted eternal in temporal sufferings. What great encouragement is it to those of you who are sensible that you are exposed to eternal punishment, that there is a Saviour provided, who is able and who freely offers to save you from that punishment, and that in a way which is perfectly consistent with the glory of God, yea, which is more to the glory of God than it would be if you should suffer the eternal punishment of hell. For if you should suffer that punishment you would never pay the whole of the debt. Those who are sent to hell never will have paid the whole of the debt which they owe to God, nor indeed a part which bears any proportion to the whole. They never will have paid a part which bears so great a proportion to the whole, as one mite to ten thousand talents. Justice therefore never can be actually satisfied in your damnation; but it is actually satisfied in Christ. Therefore he is accepted of the Father, and therefore all who believe are accepted and justified in him. Therefore believe in him, come to him, commit your souls to him to be saved by him. In him you shall be safe from the eternal torments of hell. Nor is that all: but through him you shall inherit inconceivable blessedness and glory, which will be of equal duration with the torments of hell. For, as at the last day the wicked shall go away into everlasting punishment, so shall the righteous, or those who trust in Christ, go into life eternal.