Annihilationism - Wenstrom · conscious existence in hell.1 Clark Pinnock, John Stott, and John...

2014 William E. Wenstrom, Jr. Bible Ministries

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Annihilationism

Introduction

“Annihilationism” is the belief that all the unsaved will be judged by God and

thrown into the lake of fire where they will cease to exist. It is also called

“conditional immortality” which is the belief that the human soul’s eternal

existence is dependent on God’s gracious act of sustaining it. Those who adhere to

this view suggest that the human soul is given eternal life only as a gift and that

those who do not receive the gift of eternal life (the unsaved) will cease to exist

sometime after death, either immediately or at the final judgment.

Some suggest that this will occur instantaneously, while others believe that the

unrighteous may experience a brief period of awareness. However, all

annihilationists agree that no individual, however wicked, will suffer eternally a

conscious existence in hell.1 Clark Pinnock, John Stott, and John Wenham believe

in annihilationism.

Richard Mayhue writes “A belief in the eternal, conscious torment of the lost in

hell has been the almost unbroken testimony of the church, as has been the doctrine

of the certain immortality of mankind. As regards the fate of the wicked …, the

general view was that their punishment would be eternal, without any possibility of

remission.2 Everlasting punishment of the wicked always was … the orthodox

theory.3

The punishment inflicted upon the lost was regarded by the Fathers of the

Ancient Church, with very few exceptions, as endless.4

The major exception to this

doctrinal unanimity in the early church, was Origen (ca. 185–254) in De Principiis.

Gregory of Nazianzus (ca. 300–374) and Gregory of Nyssa (ca. 330–395) might

also have followed Origen’s thoughts. However, by the fifth century, the doctrine

of everlasting punishment in hell was not seriously challenged. With regard to a

complementary doctrine, the unconditional immortality of mankind has generally

been universally accepted both in and outside of the church. W. O. E. Oesterley, no

friend of the Christian faith, documents the general belief in immortality which

predates Plato (ca. 429-347 B.C.), thus minimizing the thinking of most

annihilationists that Platonian teaching later influenced Christian thought toward

an unbiblical view of human immortality.5 This (immortality) is taken for granted

1 Grenz, S., Guretzki, D., & Nordling, C. F. (1999). In Pocket dictionary of theological terms. Downers Grove, IL: InterVarsity Press. 2 J. N. D. Kelly, Early Christian Doctrines, rev. ed. (San Francisco: Harper, 1976) 483. F. W. Farrar, Eternal Hope (New York: Macmillan,

1879) 56-57, found the idea of eternal conscious torment abhorrent but admitted that “… such has been and is the common belief of Christendom.” 3 Philip Schaff, The History of the Christian Church, vol. 2 (Grand Rapids: A P & A, n.d.), cites and quotes numerous early church fathers to

bolster the point (273–74). 4 William G. T. Shedd, A History of Christian Doctrine, vol. 2 (Minneapolis: Klock & Klock, n.d.) 414. Also see Jon E. Braun, Whatever

Happened to Hell? (Nashville: Thomas Nelson, 1979), and E. B. Pusey, What is of Faith as to Everlasting Punishment? (New York: Oxford,

1880), for extensive historical discussion. 5 W. O. E. Oesterley, Immortality and the Unseen World (New York: Macmillan, 1921).


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in such a way, and is believed to be demonstrated so obviously, that it stands on

the same level with the recognition of the fact that men live in the ordinary way.6

We have found that so far back as we can penetrate there is evidence of the fact

that it has been natural to man to believe in some sort of existence after death.7

From the fifth century A.D. until the latter half of the nineteenth century, no

orthodox leader seriously challenged the doctrine of hell. Perhaps the most notable

nineteenth century exchange was between F. W. Farrar8 (conditional immortality)

and E. B. Pusey9 (unconditional immortality). B. B. Warfield has provided a

representative bibliography of the literature pertaining to that period.10

The issue

has not seriously surfaced since then until the 1980's and 1990's, when an

avalanche of books written on hell appeared (see “Providing a Selected

Bibliography on Hell” below).11

Dozens of books and journal articles have dealt

with the subject. Over the millennia six basic approaches have examined the issue

of the last state of humanity. Some have been philosophical and others theological.

Simple/Immediate Annihilationism: This represents the position that at death a

human being goes out of existence forever, i.e., there is no future life for anyone. It

has also been termed ‘materialism’12

and ‘Pure Mortalism.’13

Democratus (ca.

460-380 B.C.), Aristotle (ca. 384-322 B.C.), Epicurus (ca. 341-270 B.C.), and

more recently Bertrand Russell (1872–1970) championed this decidedly

unchristian view. Simple/Immediate Universalism: At death everyone passes

immediately into an eternal life of bliss in the hereafter. Raymond Moody14

and

Elizabeth Kubler-Ross15 represent recent non-Christian advocates of this view.

Postponed Universalism/Restorationism: This view posits that at the resurrection

all will be given eternal life. John Hick16

represents a pluralistic variation of this

position while Origen and John A. T. Robinson espouse a supposed Christian

version of it.17

Postponed Annihilationism: The mainstream of annihilationists

believe that at the resurrection unbelievers will be judged and then put out of

existence forever. This approach has rarely been affirmed before the mid-

6 Ibid., 190. 7 S. D. F. Salmond, The Christian Doctrine of Immortality, 2nd ed. (Edinburgh: T. & T. Clark, 1903) 463. 8 Farrar, Eternal Hope. 9 Pusey, What is of Faith as to Everlasting Punishment? Many suggest that William G. T. Shedd, The Doctrine of Endless Punishment (1980

reprint, Minneapolis: Klock & Klock, 1886) was also among the best defenses of unconditional immortality. 10 Benjamin B. Warfield, “Annihilationism,” The New Schaff-Herzog Encyclopedia of Religous Knowledge, vol. 1 (New York: Funk and

Wagnalls, 1908)183-86. This article has been reprinted in The Works of Benjamin B. Warfield, vol. 9 of Studies in Theology (Grand Rapids:

Baker, 1991) 447-57. 11 Benjamin B. Warfield, “Annihilationism,” The New Schaff-Herzog Encyclopedia of Religous Knowledge, vol. 1 (New York: Funk and

Wagnalls, 1908)183-86. This article has been reprinted in The Works of Benjamin B. Warfield, vol. 9 of Studies in Theology (Grand Rapids:

Baker, 1991) 447-57. 12 Robert A. Morey, Death and the Afterlife (Minneapolis: Bethany, 1984) 185-98. 13 Benjamin B. Warfield, The Works of Benjamin B. Warfield 447–48. This language is also used by Millard J. Erickson, “Is Hell Forever?”

BibSac 152 (July-September 1995):259. 14 Raymond A. Moody, Life After Life (Carmel, N. Y.: Guideposts, 1975). 15 Elizabeth Kubler-Ross, On Death and Dying (New York: MacMillan, 1970). 16 John Hick, Evil and the God of Love (New York: Macmillan, 1966). 17 John A. T. Robinson, In the End God (London: James Clarke, 1950).


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nineteenth century, e.g., by Arnobius (early fourth century A.D.) and Socinius (ca.

1539–1604). Jehovah’s Witnesses, Seventh-Day Adventists, and Christadelphians

embrace this doctrine. The most recent published advocates include LeRoy

Froom,18

Edward Fudge,19

Michael Green,20

Philip E. Hughes,21

John Stott,22

Steven Travis,23

and John Wenham.24

Possible Annihilationism/Postmortem

Evangelism: This ‘second chance approach’ reasons that after resurrection,

unbelievers will have another opportunity to receive or reject Jesus Christ as

Savior and Lord. Those who reject Christ for a second time will then face

annihilation. Clark Pinnock is the most vocal advocate of this idea.25

Certain

Eternal Existence26

: The generally accepted, historic position of the church has

been that after the final resurrection and judgment, mankind will either live

blessedly in the presence of God or live in conscious torment in the fires of hell

away from the presence of God forever. Contemporary proponents would include

John Blanchard,27

Harry Buis,28

Larry Dixon,29

Robert Morey,30 Alec Motyer,31

Robert A. Peterson,32

and John Walvoord.33 34

Daniel 12:2

Daniel 12:2 refutes annihilationism.

18 LeRoy E. Froom, The Conditionalist Faith of Our Fathers, 2 vols. (Washington, D. C.: Review and Herald, 1965). This is the standard

Seventh-Day Adventist work on annihilationism/conditional immortality. 19 Edward W. Fudge, The Fire that Consumes (Houston, Tex.: Providential, 1982). 20 Michael Green, Evangelism Through the Local Church (London: Hodder & Stoughton, 1990). 21 Michael Green, Evangelism Through the Local Church (London: Hodder & Stoughton, 1990). 22 David L. Edwards and John R. W. Stott, Evangelical Essentials. While not dogmatic on the issue, Stott noted in “The Logic of Hell: A Brief Rejoinder,” Evangelical Review of Theology 18 (January 1994):33-34, “The late Professor F. F. Bruce wrote to me in 1989 that ‘annihilation is

certainly an acceptable interpretation of the relevant New Testament passages.’ He added: ‘For myself I remain agnostic.’ My position is similar.” To the best knowledge of the writer, this is the last published statement by Stott on this issue. 23 Stephen Travis, I Believe in the Second Coming of Jesus (London: Hodder & Stoughton, 1982). 24 John Wenham, The Goodness of God (Downers Grove, Ill.: InterVarsity, 1974). Just recently his autobiography, Facing Hell: The Story of a Nobody (Carlisle, England: Paternoster, 1998), was released posthumously in which Wenham candidly describes the detailed development of his

thinking and the strong conviction he held at his death (1996), especially 68–69, 178–79, 229–57. See also Wenham’s essay, “The Case for

Conditional Immortality” 161–91. 25 Clark Pinnock, “Conditional View” 135–66; idem, A Wideness in God’s Mercy (Grand Rapids: Zondervan, 1992) 168-75, idem, Unbounded

Love (Downers Grove, Ill.: InterVarsity, 1994) 87-95. See the thoughtful critique by Paul R. House, “Biblical Theology and the Inclusivist

Challenge,” The Southern Baptist Journal of Theology 2 (Summer 1998):2-4, and John K. Barrett, “Does Inclusivist Theology Undermine Evangelism?” EQ 70/3 (1998):219-45. 26 Another way to categorize the various views would be (1) No Immortality (Simple/Immediate Annihilationism); (2) Conditional Immortality

(Postponed Annihilationism and Possible Annihilationism); and (3) Unconditional/Certain Immortality (Simple Universalism, Postponed Universalism, and Certain Eternal Existence). 27 John Blanchard, Whatever Happened to Hell? (Durham, England: Evangelical, 1993). 28 Harry Buis, The Doctrine of Eternal Punishment (Philadelphia: Presbyterian and Reformed, 1957). 29 Larry Dixon, The Other Side of the Good News (Wheaton, Ill.: Victor, 1992). 30 Morey, Death and the Afterlife. 31 Alec Motyer, After Death: A Sure and Certain Hope (Ross-shire, Scotland: Christian Focus, 1996). 32 Robert A. Peterson, Hell on Trial: The Case for Eternal Punishment (Phillipsburg, N. J.: Presbyterian and Reformed, 1995); cf. idem, “A

Traditionalist Response to John Stott’s Arguments for Annihilationism,” JETS 37 (December 1994):553-68. 33 John Walvoord, “The Literal View,” in Four Views on Hell, 11–28. Additionally, see Harold O. J. Brown, “Will the Lost Suffer Forever?” Criswell Theological Review 4 (1990):261-78; Millard J. Erickson, “Is Hell Forever?” 259–72; Alan W. Gomes, “Evangelicals and the

Annihilation of Hell,” Christian Research Journal 13 (Spring 1991):15-19 and “Evangelicals and the Annihilation of Hell,” Part 2, Christian

Research Journal 14 (Summer 1991):9-13. 34 (1998). Master’s Seminary Journal, 9(2), 131–135.


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Daniel 12:2 “Then, many from those sleeping in the dusty ground will be

awakened-some for the purpose of experiencing everlasting life but others for

the purpose of experiencing disgrace, for the purpose of experiencing

everlasting contempt.” (Author’s translation)

Daniel 12:2 contains three prophetic statements. The first is that many from

those who are sleeping in the dusty ground will be awakened. It presents to the

reader the next prophetic event that will take place after the last prophetic event

recorded in Daniel 12:1.

The angel informed Daniel in verse 1 that during the last three and a half years

of the seventieth week, Michael, Israel’s great angelic ruler, who stands watch over

the citizens of Israel, will come to defend the nation against her enemies, both

angelic and human. These enemies are Satan and the Antichrist.

The angel then says that this will result in a vexatious period of time which has

never taken place since a nation has been in existence up to that particular period

of time. This vexatious period of time is the last three and a half years of the

seventieth week, which is called by the Lord Jesus Christ as the “great tribulation.”

The angelic being then tells Daniel that during this particular period of time,

each and every person in Israel whose name is found written in the scroll, will be

delivered. The scroll is a reference to the book of life and contains the names of

those human beings who have been declared justified by faith and are regenerate.

This deliverance refers to the Second Advent of Jesus Christ since the

Scriptures teach He will bodily come back to planet earth to end the seventieth

week. At that time, He will deliver Israel from the Antichrist and the Tribulation

armies. He will also imprison Satan for a thousand years. He will kill the Antichrist

and then have him and the false prophet thrown alive into the eternal lake of fire.

Now, here in Daniel 12:2, the elect angel of God reveals to Daniel that the

resurrection of Old Testament saints will take place after those who name is

written in the scroll are delivered from Antichrist and Satan’s armies. Therefore,

this first prophetic statement in Daniel 12:2 indicates that the resurrection of the

dead saints in Israel who lived during the Old Testament dispensations will be

raised after the deliverance of the regenerate Jews from the tribulation period of the

seventieth week. Thus, the angelic is informing Daniel and the reader that

chronologically, the resurrection of Old Testament saints in Israel will take place at

the Second Advent of Jesus Christ when He delivers regenerate Jews from the

Antichrist and Satan during the last three and a half years of the seventieth week.

The first prophetic statement “many from those sleeping in the dusty ground

will be awakened” refers to an undefined number of Jewish individuals who had

died during the Old Testament dispensations. This is indicated by the fact that the

angel tells Daniel that they sleep in the dust of the ground which is a metaphor for

those who are dead. Also, he is speaking to Daniel in the context of his people, the


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Jews (cf. Daniel 12:1). Daniel had no knowledge of the church age since this was a

mystery dispensation meaning it was unknown to Old Testament prophets like

Daniel. The reference to sleep here is figurative language for the state of being

physically dead. So it is a euphemism for death. The idea of sleep here in Daniel

12:2 is not one of unconscious existence in death. Rather it simply means that a

dead person appears to be asleep. The body is “asleep” but not the soul.

The doctrine that the soul sleeps between death and resurrection is called

“psychopannychy.” It has been sporadically throughout the church’s history. Some

Anabaptists endorsed it. The case for this doctrine is based upon several

considerations: (1) Human existence demands the unity of the soul and the body

since if the body ceases to function, so does the soul. (2) The use of the term

“sleep” in Scripture for death is alleged to point to the cessation of consciousness.

The Scriptures do teach that both the saved and the unsaved experience a

conscious existence after their death. In 2 Corinthians 5:8, Paul encourages the

Corinthian church that when they die, they will be absent from the body and face

to face with the Lord. In the account of the Rich Man and Lazarus in Luke 16:19-

31, the Lord Jesus taught that both have a conscious existence after death. In

Revelation 20:10, both the Antichrist and the false prophet are consciously

suffering in the lake of fire for over a thousand years when Satan is finally thrown

into the lake of fire.

The Scriptures teaches that those who have died in the Old Testament went to a

place called Hades, which contained two compartments: (1) Paradise (2) Torments.

The Old Testaments resided in Paradise until the resurrection and ascension of

Jesus Christ (cf. Eph. 4:8). Therefore, it is empty during the church age. However,

Torments contains the unregenerate dead from every Old Testament dispensation

including the church age. These will be transferred to the Great White Throne

Judgment at the end of human history where they will be thrown into the eternal

lake of fire.

After death, a human being’s body goes back to the dust of the ground in

fulfillment of the Lord’s prophecy in Genesis 3:14. However, the souls of human

beings in the Old Testament dispensations go to Hades. Before the resurrection and

ascension of Jesus Christ, the saved went to Paradise but now reside in heaven

whereas the unsaved go to Torments. During the church age, the saved go

immediately to the presence of Jesus Christ in heaven when they die (2 Cor. 5:8).

However, the unsaved during the church age go to Torments.

“Hades” is the name given in the New Testament for the temporary quarters for

the souls of unbelievers and “Sheol” is the name given in the Old Testament. This

place contains four compartments: (1) Paradise: the place of the departed souls of

believers before the resurrection of Christ (Lk. 23:39-43; Eph. 4:8-9) who were

transferred to heaven after the resurrection and ascension of Christ (Eph. 4:10). (2)


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Torments: the temporary fire for the souls of unbelievers from all dispensations

(Lk. 16:19-31) who will be transferred to the Great White Throne Judgment that

concludes human history and from there will be cast in the Lake of Fire forever

(Rev. 20:11-15). (3) Tartarus: the abode of the fallen angels of Genesis 6 who had

sex with woman in order to corrupt the human race and prevent the incarnation of

the Son of God (1 Peter 3:18-22; 2 Peter 4; Jude 6). (4) The Abyss: the place of

imprisonment for the demons who violated certain rules for angelic creation and

will be released during the Tribulation (Lk. 8:30-31; Rom. 10:7; Rev. 20:1-3).

Prior to the resurrection, ascension and session of the Lord Jesus Christ, Old

Testament saints when they died did not go to the third heaven but rather to

Paradise. These Old Testament saints such as Abraham ascended with Jesus Christ

into heaven as part of our Lord’s triumphal procession as victor in the angelic

conflict and were part of the booty from our Lord’s victory that was accomplished

through His death and resurrection (Ephesians 4:8). In Ephesians 4:8, the statement

“He led host a host of captives” refers to Old Testament saints that were

temporarily residing in the second compartment of Hades called Paradise (Lk. 16;

23:43).

The second and third prophetic statements in Daniel 12:2 amplify the first.

“Some for the purpose of experiencing everlasting life” is a reference to the

resurrection of Old Testament saints who lived in Israel during the Old Testament

dispensations. The Old Testament associated confident expectation of

resurrection with the Second Advent of Jesus Christ. The resurrection of Old

Testaments saints in Israel is also referred to in Daniel 11:35.

The purpose clause “to purify, yes in order to make them white during the

end time” refers to the perfection of these faithful believers who are killed by

Antiochus Epiphanes IV. It refers to the Second Advent of Jesus Christ since it will

be at this time that they along with all Old Testament saints will receive their

resurrection bodies. This clause indicates that God’s purpose for permitting some

of the wise in Israel to be killed by Antiochus Epiphanes IV was to purify them in

the sense of perfecting them meaning that there death will result in the perfection

of their sanctification. Their deaths will result in their no longer having a sin nature

which made them sinners by nature and practice. Their deaths will purify them in

the sense that they will no longer be sinners by nature and practice any longer but

will be perfected. So the angel is therefore, not speaking of the death of Antiochus

Epiphanes IV when the persecution of the Jews will end but rather he is

prophesying about the resurrection of those Jews at the Second Advent of Jesus

Christ who will die under this persecution.

Revelation 20:4 teaches that subsequent to the Second Advent of Jesus Christ

when Satan is thrown into prison for a thousand years, both Jewish and Gentile


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believers who died for the cause of Jesus Christ during the Tribulation period will

be raised from the dead to reign with Christ during His millennial reign.

Revelation 20:1, “Then I saw an angel coming down from heaven, holding

the key of the abyss and a great chain in his hand. 2 And he laid hold of the

dragon, the serpent of old, who is the devil and Satan, and bound him for a

thousand years. 3 And he threw him into the abyss, and shut it and sealed it

over him, so that he would not deceive the nations any longer, until the

thousand years were completed; after these things he must be released for a

short time. 4 Then I saw thrones, and they sat on them, and judgment was

given to them. And I saw the souls of those who had been beheaded because of

their testimony of Jesus and because of the word of God, and those who had

not worshiped the beast or his image, and had not received the mark on their

forehead and on their hand; and they came to life and reigned with Christ for

a thousand years. 5 The rest of the dead did not come to life until the thousand

years were completed. This is the first resurrection.” (NASB95) The “first resurrection” is a reference to Old Testament and Tribulation

believers who will be raised from the dead at the Second Advent of Jesus Christ.

The statement “The rest of the dead did not come to life until the thousand

years were completed” is a reference to every non-believer in human history who

will be raised after the millennium.

Revelation 20:6, “Blessed and holy is the one who has a part in the first

resurrection; over these the second death has no power, but they will be

priests of God and of Christ and will reign with Him for a thousand years.”

(NASB95) “The second death” is a reference to the perpetuation of real spiritual death in

the eternal lake of fire, which every non-believer in human history will experience

as a result of rejecting Jesus Christ as their Savior.

The mention of the resurrection of Old Testament saints in Israel to everlasting

life and the resurrection of the unsaved to disgrace and everlasting contempt in

Daniel 12:2 is related to Israel and not the church. In fact, the Scriptures that the

resurrection of the saved and unsaved does not occur at the same time.

The chronological order of events in God’s resurrection program: (1) Jesus

Christ (Matthew 28; Mark 16:1-14; Luke 24:1-12; John 20:1-9). (2) The Church at

the rapture, which takes place prior to Daniel’s seventieth week (1 Cor. 15:51-58; 1

Thess. 4:13-18; Philippians 3:21). (3) Old Testament believers and Tribulation

martyrs at the Second Advent of Jesus Christ, which ends Daniels’ seventieth week

(Daniel 12:2-3; Revelation 20:4). (4) Every non-believer in human history will be

raised from the dead at the Great White Throne Judgment of unbelievers at the end

of human history (Daniel 12:2; Revelation 20:11-15).


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The third prophetic statement in Daniel 12:2 “others for the purpose of

disgrace, for the purpose of everlasting contempt” is a reference to the

resurrection of unregenerate Israelites who lived during the Old Testament

dispensations. The purpose of raising the unsaved dead is for the purpose of

experiencing eternal condemnation.

“Disgrace” refers to the ignominy which unregenerate Israelites will

experience as a result of suffering eternal condemnation. This disgrace is the direct

result of either rejecting Jesus Christ as Savior and refusing to exercise faith in

Him in order to receive eternal life. It can also be the result of refusing to

acknowledge and worship God as Creator as He is revealed in creation. It also can

be the result of rejecting God’s revelation of Himself in the conscience.

Many unsaved never get to the point that they consider Jesus Christ as Savior

since they reject there is a Creator in the first place or they acknowledge there is a

Creator but refuse to worship Him. Therefore, even if a person is never exposed to

the gospel, they can receive eternal condemnation for failing to acknowledge there

is a God or they suffer eternal condemnation even though they acknowledge His

existence because they refuse to worship Him. From the First Advent through the

church age and the seventieth week until the end of human history, if a person

accepts that there is a God and they want to worship Him, they will be exposed to

the gospel of Jesus Christ. But if they reject there is a God and refuse to worship

Him, then they would not accept the gospel since the gospel reveals that Jesus

Christ is the Creator and is to be the object of worship.

“Everlasting contempt” pertains to a holy God’s attitude towards those who

are unregenerate. It pertains to a holy God’s attitude towards those who have either

rejected the revelation of Himself in their conscience, or in creation or they refused

to acknowledge Him as Creator and worship Him or they rejected His Son Jesus

Christ as Savior.

Now, we must note that there will be two judgments conducted by the Lord

Jesus Christ immediately after His Second Advent and just prior to His millennial

reign. In fact, only believers will be living at the start of the millennial reign of our

Lord as a result of these judgments. Those Israelites and Gentiles who reject Jesus

Christ as Savior are removed from the earth whereas those who trust in Him as

Savior will enter the millennium. The judgment of those Israelites who survive the

Tribulation is referred to in Ezekiel 20:33-37 and Malachi 3:2-6 whereas Matthew

25:31-46 speaks of the judgment of those Gentiles who survive the Tribulation.

The chronology of prophesied events by our Lord in Matthew 24 and 25

indicates that the Lord Jesus Christ will judge Israel immediately upon returning at

His Second Advent and then after this He will judge the Gentiles.

The chronology of events listed in Matthew 24 and 25: (1) First three and a half

years of Daniel’s seventieth week (Matthew 24:4-6) (2) Last three and a half years


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of Daniel’s Seventieth Week (Matthew 24:7-28) (3) The Second Advent of Jesus

Christ (Matthew 24:29-30) (4) The elect angels will regather Israel (Matthew

24:31). (5) The Lord Jesus Christ will judge Israel (Matthew 25:1-30) (6) The Lord

Jesus Christ will judge the Gentiles (Matthew 25:31-46). (7) Millennium.

A comparison of Daniel 9:27, 12:11 and 13 teaches that the Lord Jesus Christ

will conduct these judgments for 45 days. This is indicated in that Daniel 9:27

teaches that Daniel’s seventieth week is divided into two periods of 1,260 days

(Daniel 9:27). Daniel 12:11 speaks of 1,290 days from the time of Antichrist

abolishing the sacrifice and setting himself up as God, which indicates that there

will be a 30 day interval to cleanse the temple. Then, Daniel 12:12 says that

blessed is the person who attains to the 1,335 days, which gives us an additional 45

days beyond the 30 day interval, giving us a total of 75 days, which refers to the

period in which the Lord will judge both Israel and the Gentiles to determine who

will enter His millennial reign.

If you notice, in Daniel 12:2, the angel tells Daniel that there will be those in

Israel who lived during Old Testament dispensations who will experience

“everlasting” contempt. The fact that the unsaved are to be raised for the purpose

of experiencing everlasting contempt refutes the idea of “annihilationism” which is

the belief that all the unsaved will be judged by God and thrown into the lake of

fire where they will cease to exist. If the unsaved were simply put out of existence

at their death then why are they said to be raised? If they were simply put of

existence at the moment of physical death, then they could not be raised from the

dead. However, the text does say that they were raised from the dead and for the

purpose of experiencing everlasting contempt!

Matthew 25:46

In Matthew 25:46, the Lord says that when He judges the Gentiles subsequent

to His Second Advent, the saved will go to eternal life while the unsaved go away

into “eternal” punishment. Thus, the existence of the unsaved is eternal in the lake

of fire. If annihilationism was the truth then the Lord would not have used the

word “eternal” to describe the punishment of the unsaved.

Robert Thomas writes “Some debate revolves around the adjective translated

‘everlasting’ or ‘eternal’ in 25:41, 46. One opinion calls for a limited meaning of

‘age-long,’ necessitating the conclusion that the fire (v. 41) and the punishment (v.

46) will some day come to an end. This approach usually seeks support in the

etymological derivation of aiōnion from the noun αἰών (aiōn, “age”). It matches

the idea of a time or corrective punishment, after which punishment will end,

leaving hope of ultimate salvation. But the doctrine of future states must rest on


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more basic considerations than those of etymological derivation.35

The contextual

emphasis of Jesus’ statements must be the determining factor. Another way of

handling the adjective ‘everlasting’ has been to deny its temporal aspects and limit

it strictly to a qualitative significance. For example, Hill says the word ‘eternal’

refers to ‘that which is characteristic of the Age to come’ and whatever emphasis it

puts on temporal lastingness is secondary.36

Plummer concurs: ‘The meaning of

“eternal” may possibly have no reference to duration of time. Nor is the expression

“eternal punishment” synonymous with “eternal pain,” still less with “unending

pain,” and we are not justified in treating these expressions as equivalent. “Eternal

punishment” may mean “eternal loss” or “irreparable loss”; but there is no

legitimate inference from “irreparable loss” to “everlasting suffering.”’37

Lange

veers away from the temporal connotation of aiōnion also when he calls the

dominant idea of κόλασιν αἰώνιον (kolasin aiōnion) an intensive one.38

He says the

same is true with ζωὴν αἰώνιον (zōēn aiōnion) which speaks primarily of the

intensive boundlessness of life because an abstract endless life might be one in

torment. He views the distinguishing between religious and chronological notions

and calculations as important.39

By this, he avoids finding eternal punishment

taught in this description of the sheep and the goats. In an evaluation of the

foregoing theories, a distinction between the noun aiōn and the adjective aiōnios is

significant. The noun sometimes may refer to limited time as it does, for example,

in Matt 28:20—‘the consummation of the age’—but even the noun appears most of

the time in phrases that have eternal connotations.40

An example of the latter is

Matt 21:19, Jesus’ cursing of the fig tree meant that the tree would never bear fruit

again: ‘No longer will fruit come from you forever (eis ton aiōna).’ The

consequences of the cursing were not temporary in nature. The NT usage of the

adjective, on the other hand, is quite consistent in referring to endless or unlimited

time, a meaning consonant with the word ἀεί (aei, “always”) from which it is

probably derived.41

In its seventy-four occurrences in the NT, it always has the

connotation of something that is unending or without time limitations.42

Seventy-

one of the uses look forward to eternity future, and only three refer back to what

35 A. B. Bruce, “Synoptic Gospels” 306. 36 Hill, Gospel of Matthew 331. 37 Plummer, Gospel According to S. Matthew 352; cf. Colin Brown, “Punishment,” NIDNTT 99. 38 Plummer, Gospel According to S. Matthew 352; cf. Colin Brown, “Punishment,” NIDNTT 99. 39 Ibid. 40 Other passages where Matthew uses the noun αἰών (aiōn, “age”) for a limited duration include 13:22, 39, 40, 49; 24:3, but in each of these

some contextual indication shows the speakers to have in mind an ending of some kind—”the worries of this life” (13:22), the “end of the age” (13:39, 40, 49; 24:3), or the spread of the gospel till the return of Christ (Matt 28:20) (Scot McKnight, “Eternal Consequences or Eternal

Consciousness?,” Through No Fault of Their Own?,” ed. by William V. Crockett and James G. Sigountos (Grand Rapids: Baker, 1992) 153). 41 John A Broadus, Commentary on the Gospel of Matthew, An American Commentary on the New Testament, ed. by Alvah Hovey (Philadelphia: American Baptist Publication Society, 1886) 512. 42 Referring to Matthew alone, McKnight writes, “Matthew never uses the adjective aiōnios (‘eternal’) in the sense of ‘ belonging to this

temporally limited age.’ … [I]n Matthew the adjective aiōnios refers to something eternal and temporally unlimited” (“Eternal Consequences or Eternal Consciousness?” 153).


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mortals would call eternity past (Rom 16:25; 2 Tim 1:9; Tit 1:2). The OT

counterpart to aiōnios supports that extended meaning. עֹוָלם(ʿôlām) pointed to

futurity of indefinite length, because its duration was unknown. Sometimes plural

of ʿôlām had the effect of intensifying. Based on the usage of its Hebrew

counterpart, aiōnios denoted perpetuity, permanence, inviolability, such as that of

God’s covenant (Gen 9:16), ordinance (Exod 12:14), gates of Zion (Ps 23[24]:7, 9)

and her foundations (Isa 58:12), boundaries of the sea (Jer 5:22). This is the

meaning of the Greek adjective in both classical Greek and in later vernacular

Greek.43

Efforts to tone down the force of aiōnios cannot sidestep the absolute idea

of eternity in connection with Jesus’ teaching of eternal punishment. It is an

exegetically established reality in this passage (cf. Matt 3:12; 18:8) because it is

antithetical to ζωὴν αἰώνιον (zōēn aiōnion) in v. 46, the latter being a designation

for everlasting Messianic life (Meyer, 183).”44

John 3:36

In John 3:36, the writer says that those who believe in the Son will have eternal

life whereas those who do not obey the Son will not see life but the wrath of God

abides on them. The present tense of the verb μένω, “abides” expresses the idea of

a continuous existence or state indicating that the unsaved will experience God’s

wrath continually. If annihilationism was the truth, John would not have used this

verb.

2 Thessalonians 1:9

In 2 Thessalonians 1:9, Paul says that those unsaved individuals who persecuted

the Thessalonian believers will pay the penalty of “eternal” destruction, away from

the presence of the Lord. If annihilationism was the truth, he would not have used

the word “eternal.” The fact that he does makes clear that this destruction is one

that goes on for all of eternity.

Revelation 14:10-11

In Revelation 14:10-11, John writes that those people who worship the

Antichrist during the last three and a half years of the seventieth week will drink of

the wine of the wrath of God. He says that they will be tormented with fire and

brimstone in the presence of the holy angels and in the presence of the Lamb. He 43 Referring to Matthew alone, McKnight writes, “Matthew never uses the adjective aiōnios (‘eternal’) in the sense of ‘ belonging to this

temporally limited age.’ … [I]n Matthew the adjective aiōnios refers to something eternal and temporally unlimited” (“Eternal Consequences or

Eternal Consciousness?” 153). 44 (1998). Master’s Seminary Journal, 9(2), 157–159.


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says that this torment goes up forever and ever. If the unsaved are simply put out of

existence, then why does John say that the unsaved during the tribulation are

tormented forever?

Furthermore, notice in Revelation 14:10 that the unsaved have no rest day and

night. If the unsaved are simply put out of existence, then why does the Scripture

say this? If they are not having any rest day and night clearly implies that they

have a conscious existence in the eternal lake of fire.

Revelation 19:20 and 20:10

If one compares Revelation 19:20 with Revelation 20:10, we can see that

annihilationism is false and that the fate of the unsaved is eternal condemnation. In

Revelation 19:20, the apostle John reveals that the Antichrist and the false prophet

are thrown alive into the lake of fire at the Second Advent of Jesus Christ. Then, in

Revelation 20:10, John says that after the millennium and Satan’s release from

prison after the millennium, Satan will start a final rebellion against God which

will be overthrown. He will then be thrown into the lake of fire. John then says that

the Antichrist and the false prophet are still there in the lake of fire when Satan is

thrown into the lake of fire. Therefore, these two human beings had been suffering

in eternal condemnation throughout the millennium and Satan’s final rebellion. If

annihilationism is the truth, John would not say this. He wouldn’t even mention

these two human beings.

God Desires All People to Be Saved

We must remember that God desires all people to be saved. However, not all

will be saved. This is the fault of God but of the person who rejects Jesus Christ as

Savior. The apostle Paul in 1 Timothy 2:6 teaches that Christ Jesus gave Himself

as a ransom for each and every member of the human race revealing the Father’s

purpose to save the entire human race at the appointed time.

1 Timothy 2:6 who gave Himself as a ransom on behalf of each and every

one as a substitute, the testimony at His appointed time. (Author’s translation) This verse continues Paul’s thought from verse 5 by teaching that Christ Jesus

gave Himself as a ransom for each and every member of the human race revealing

the Father’s purpose to save the entire human race at the Father’s appointed time.

In verses 5 and 6, Paul presents additional reasons why the Ephesians should

intercede in prayer for each and every member of the human race.

In verse 4, we noted that they should do so because it is the Father’s will that

each member of the human race be saved and to enter into knowing the truth

experientially. The second reason in 5a is that there is one God. In other words,


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they should pray for all people “because” the entire human race is under the

authority of God in the sense that He is their Creator, Judge and Savior. The third

reason follows in 5b-6, namely they should intercede in prayer for each and every

member of the human race because there is one intermediary between God and the

human race, the man Christ Jesus. In other words, they should pray for the entire

human race because the incarnate Son of God, Jesus Christ is the intermediary

between a holy God and sinful humanity who gave Himself as a ransom for the

entire human race. Now, in verse 6, he teaches that Jesus Christ dedicated Himself

to the specific purpose of canceling the sin debt of each and every member of the

human race.

“Who gave Himself as a ransom” refers to the Lord Jesus Christ dedicating

Himself to the specific purpose of canceling the sin debt of the entire human race.

It denotes that the Lord dedicated Himself to the Father’s will in order to provide

the offer of salvation for the entire human race. It also indicates that the Lord

dedicated Himself to deliver the human race from the sin nature, personal sins,

spiritual and physical death, condemnation from the Law, Satan and his cosmic

system and eternal condemnation. It emphasizes the voluntary nature of Christ’s

spiritual and physical deaths on the cross. Our Lord’s spiritual and physical deaths

on the cross were “voluntary” in that He “chose” to suffer these deaths in order to

solve the human race’s problem with sin. He also chose to suffer in order to

accomplish the Father’s will and provide salvation for the entire human race. These

deaths were also self-sacrificial in nature in that the Lord was willing to deny self

in order to serve the Father and the human race and come to the aid of the human

race to deal with their sin problem.

The noun antilutron, “as a ransom” describes Jesus Christ’s spiritual and

physical deaths on the cross as a substitutionary ransom for the benefit of each and

every member of the human race. These unique substitutionary deaths redeemed

the entire human race out from the slave market of sin in which they were born

physically alive but spiritually dead.

“Redemption” refers to that aspect of Christ’s finished work on the Cross-that

“purchased” all of humanity out of the slave market of sin. It is appropriated

through the non-meritorious decision to believe in Jesus Christ for salvation.

Redemption is one of the three major doctrines of Soteriology: (1) Redemption:

inward (2) Reconciliation: manward (3) Propitiation: Godward.

Redemption results in the forgiveness of sins (Isa. 44:22; Eph. 1:7; Col. 1:14;

Heb. 9:12-15). It is the basis of justification (Rom. 3:24). It delivers from the curse

of the Law (Gal. 3:13; 4:4-6). Redemption is the basis for sanctification (Eph.

5:25-27). It is the basis for the eternal inheritance of the believer (Heb. 9:15).

Redemption is the basis for the strategic victory of Christ in the angelic conflict

(Col. 2:14-15; Heb. 2:14-15). Redemption of the soul in salvation leads to


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redemption of the body in resurrection (Eph. 1:14). Redemption is the ultimate

status of regenerated human beings forever (Rom. 8:23; Eph. 4:30).

“Ransom” denotes that Jesus Christ is the Redeemer of the entire human race.

The Lord Jesus Christ is mankind’s Kinsman-Redeemer. The Lord is the Redeemer

of Israel (Ps. 78:35; Isa. 43:14; 44:24; 49:7; 54:5, 8; 60:16). He is redeemer of the

Church (1 Cor. 1:30; Gal. 3:13; Eph. 1:7, 14; Col. 1:14; Titus 2:14).

A Kinsman-Redeemer must be related to the one who is being redeemed and

must be able to afford the ransom price and thus fulfill its righteous demands. Our

Lord fulfilled this in His incarnation by becoming true humanity. As our Kinsman-

Redeemer, our Lord had to be like us. The second Person of the Trinity became a

man (John 1:14; 1 Tim. 3:16; Heb. 2:14; 1 John 1:1).

The Lord Jesus Christ is the one and only Redeemer of mankind and the only

sacrifice that God will accept (Matt. 20:28; Mark 10:45; 1 Tim. 2:6). He is the only

one qualified to be mankind’s Redeemer due to the fact that He is impeccable (1

Pet. 1:19).

“On behalf of each and every one as a substitute” emphasizes that Jesus

Christ’s spiritual and physical deaths were universal in that they were for the

benefit of each and every member of the human race and not just the elect. Of

course, not every one will receive eternal salvation since many will reject Jesus

Christ as their Savior. It not only marks each and every member of the human race-

past, present and future, as “benefited” by the spiritual and physical deaths of Jesus

Christ on the Cross but also it denotes the Lord died as their “substitute” as well.

So this prepositional phrase teaches the “unlimited” or “universal” atonement

and refutes those who adhere to a “limited” atonement. The latter is a false doctrine

that is actually an attack instigated by Satan upon the integrity of God.

The “limited” atonement doctrine contends that Christ died for only the elect or

in other words, believers whereas the “unlimited” or “universal” atonement

contends that Christ died for “all” men, all-inclusive, without exception and thus

“without racial, sexual or social distinction.”

This doctrine states that Jesus Christ died for every sin committed by every

single member of the human race-past, present and future (John 1:29; Rom. 5:6-8;

1 Tim. 4:10; Titus 2:11; 1 John 2:2).

“The testimony” refers to the voluntary, substitutionary spiritual and physical

deaths of Jesus Christ on the cross, which redeemed the entire human race out of

the slave market of sin in which all were born physically alive yet spiritually dead.

Supporting this interpretation is the dative expression καιροῖς ἰδίοις that follows

the word, which denotes a point of time. Thus, the plural form of this dative

expression is idiomatic in that it is equivalent to the singular denoting a particular

point of time.


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“At His appointed time” refers to the moment in history at Calvary two

thousand years ago when Jesus Christ suffered a voluntary, substitutionary spiritual

and physical death on the cross for the entire human race.

One of the reasons why the Son of God had to become a human being and die

on the cross as substitute for all people is that the entire human race is enslaved to

sin and Satan. They are under real spiritual death and are sinners by nature and

practice and worthy of eternal punishment in the judgment of a holy God.

The Basis of the Unbeliever’s Condemnation

The entire human race is condemned by God who is holy because they are

sinners by nature and practice. The penalty for this is real spiritual death, which

results in physical death and then eventually, in the second death, i.e. eternal

condemnation. God rendered this penalty to all of Adam’s posterity as a result of

his disobedience to the command to not eat from the tree of the knowledge of good

and evil. This condemnation is accomplished in three stages: (1) Real spiritual

death: The total inability to establish and experience a relationship with God in

time (Gen. 2:17; Prov. 14:12; Ezek. 18:20; Rom. 5:12; 6:23; 1 Cor. 15:22; Eph.

2:1, 5). (2) Physical death is the separation of the human soul (and in the case of

the believer, the human spirit also) from the body (Matt. 8:22; Rom. 8:38-39; 2

Cor. 5:1-8; Phil. 1:20-21; 2:27, 30). (3) Second death is the perpetuation of

spiritual death into eternity or eternal separation from God and it is the final

judgment of the unbelievers in the human race and fallen angels whereby they are

cast in the Lake of Fire (Matt. 25:41; Heb. 9:27; Rev. 20:12-15).

Those who reject Jesus Christ as Savior will be thrown into the eternal Lake of

Fire forever and ever at the conclusion of human history. Every unbeliever in

history will have to stand before Christ at the Great White Throne Judgment,

which will take place at the end of human history and is the judgment of all

unregenerate humanity in human history for their rejection of Christ as Savior

(Rev. 20:11-15).

Unbelievers will “not” be judged according to their sins at the Great White

Throne Judgment since Jesus Christ died for all men, Jew and Gentile and for

every sin that they have committed-past, present and future. The unbeliever will be

judged according to their self-righteous human good works, which do not measure

up to the perfect work of the impeccable Christ on the Cross (Rev. 20:11-15).

The unbeliever goes to the lake of fire because of his rejection of Christ as his

Savior since 1 Timothy 2:4 and John 3:16-17 clearly indicates that God desires all

men to be saved, thus, He has made provision for all men to be saved through the

Person and Work of Jesus Christ on the Cross. Those who reject Jesus Christ as


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Savior will be thrown into the eternal Lake of Fire forever and ever at the

conclusion of human history.

If the sinner will not exercise faith in Jesus Christ as his or her Savior, then they

will face His righteous indignation at the Great White Throne Judgment. The Lord

Jesus Christ Himself declared to the Jews that the Father had given Him authority

to judge the living and the dead (John 5:22-29). The judgment of God is

inescapable unless one trusts in Jesus Christ as their Savior (John 3:16-18, 36).

The fact that unregenerate man will receive eternal condemnation in the lake of

fire forever and ever is a righteous judgment since as sinners they can never be

justified before a holy God and have rejected God’s only provision for sin, which

is the Person and Finished Work of Jesus Christ on the Cross.

God who is holy and cannot tolerate sin is justified in throwing His creatures

into the lake of fire for rebelling against Him but also God, who as to His nature, is

love, did everything He could to prevent any of His creatures from going to the

lake of fire forever and ever for their rebellion against Him.

The fact that God did not immediately deposit all mankind in the lake of fire for

their disobedience is incontrovertible evidence that God loves His creatures and

desires none of them to go to the lake of fire.

The fact that God the Father sent His Son into the world to become a human

being to satisfy His righteous demands that the sin of men be judged is also

incontrovertible evidence that God loves His creatures.

The sins of the unbeliever are never brought up at the Great White Throne

Judgment since Christ died for all their sins and instead their self-righteous works

that do not measure up to Christ perfection will be used to condemn them to the

eternal lake of fire.

The unregenerate sinner will experience this second death, which is eternal

separation from God because he does not have eternal life, which would enable

him to live with God forever. Thus, the eternal life that the believer received the

moment he exercised faith in Jesus Christ as his or her Savior delivers them from

the second death, i.e. eternal condemnation in the Lake of Fire.

The apostle Paul taught the Roman believers that Christ died for the ungodly,

which refers to unbelievers and reconciled us meaning believers, while we were

God’s enemies. Therefore, if Christ reconciled the believer to God while he was an

enemy of God, then Christ died for unbelievers as well (Romans 5:6-10). Thus, in

order for God’s desire for all men to be saved to ever have any chance of becoming

a reality, He would have to send His Son into the world to die for all men.

Therefore, Christ’s death on the Cross was the propitiation for the sins of both

believers and unbelievers. Of course, all men will not be saved because many will

reject Jesus Christ as Savior.


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Christ had to die for everyone otherwise if He did not then unregenerate men

could accuse God at the Great White Throne Judgment of wrongdoing by stating

that they never were given a chance since their sins were never atoned for. Thus,

the fact that Christ did die for everyone gives no one an excuse at the Great White

Throne Judgment. They will go to the Lake of Fire forever because they chose to

and not because God wanted them to.

Romans 5:12-21 teaches that God condemned the entire human race the

moment Adam sinned. Christ had to die for everyone otherwise if He did not then

unregenerate men could accuse God at the Great White Throne Judgment of

wrongdoing by stating that they never were given a chance since their sins were

never atoned for. Thus, the fact that Christ did die for everyone gives no one an

excuse at the Great White Throne Judgment. They will go to the Lake of Fire

forever because they chose to and not because God wanted them to.

Romans 5:12-19 clearly indicates that every person in human history received

the imputation of Adam’s sin in the garden, thus making every person who comes

into the world physically but spiritually dead and qualified for grace. Therefore, if

God imputed Adam’s sin in the garden to every person born into this world, it

would be unjust for God not to send His Son into the world to die for all men. This

imputation obligated God to send His Son to the cross for all people.

In Romans 1:16, Paul teaches that the gospel is the power of God for salvation

to “everyone” who believes. Therefore, in this verse, the expression “who

believes” refers to making the non-meritorious decision to trust or place one’s

complete confidence in the Person of Jesus Christ for salvation. Then the apostle

Paul notes the universal nature of salvation by faith in Jesus Christ with the phrase

“to the Jew first and also to the Greek.” This phrase demonstrates that God

desires all men to be saved and that Christ died for all men.

The expression “to the Jew first and also to the Greek” does “not” mean that

every Jew must be evangelized before the gospel can be presented to the Gentiles

but rather means that the Jews were elected by God as noted by Paul in Romans 9-

11. Also, this expression “to the Jew first and also to the Greek” places the Jew

on equal footing with the Gentile with respect to the need for salvation.

In Romans 1:16, the apostle Paul reveals three principles: (1) The effect of the

gospel is salvation. (2) The extent of the gospel is that it is for all men. (3) The

condition attached to the gospel is faith in Christ.

The entire human race is born spiritually dead because of Adam’s sin.

Romans 5:12 Therefore, just as through one man [Adam] sin entered into

the world, and spiritual death spread through sin, and so spiritual death

spread to all men, because all sinned when Adam sinned. (Author’s

translation)


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Therefore, God the Father sent His Son to the cross for everyone because He

made everyone a sinner at physical birth through the imputation of Adam’s sin.

Now, the fact that every member of the human race possesses a sin nature does

mean that the entire human race is qualified for grace, which is all that God is free

to do in imparting unmerited blessings to anyone who trusts in Jesus Christ as his

or her Savior (Gal. 3:22; Rom. 11:32). Nevertheless, despite God’s grace in

offering everyone salvation, not everyone will be saved because God, in His

perfect integrity, also provided everyone with a free will, or volition. Therefore,

unbelievers must make the decision to believe in Jesus Christ as their Savior; God

cannot make the decision for them.

People go to the Lake of Fire because they make the decision to go there. God

doesn’t want anyone in the Lake of Fire. He wants them all in heaven. But, we are

not robots. We are human beings with volition to choose—to choose Christ and be

saved or to choose Satan and succumb to the Lake of Fire.

There is only one way to be saved and that is through faith alone in Christ

alone. There is no other person through whom you can attain salvation. Our ticket

to heaven is through faith in our Lord Jesus Christ. Peter made this extraordinarily

clear in Acts 4:10-12.

Jesus Christ Will Conduct the Great White Throne Judgment

The Lord Jesus Christ will conduct the Great White Throne Judgment as He

will all judgments since God the Father has promoted Him to sovereign ruler of

creation as a result of His voluntary substitutionary spiritual and physical deaths on

the cross (See Philippians 2:5-11; Hebrews 1:1-3).

Colossians 2:9 For in Him all the fullness of Deity dwells in bodily form 10

and in Him you have been made complete, and He is the head over all rule

and authority. (NASB95)

Philippians 2:5 Everyone continue thinking this (according to humility)

within yourselves, which was also in (the mind of) Christ Jesus 6 who

although existing from eternity past in the essence of God, He never regarded

existing equally in essence with God an exploitable asset. 7 On the contrary,

He denied Himself of the independent function of His deity by having assumed

the essence of a slave when He was born in the likeness of men. 8 In fact,

although He was discovered in outward appearance as a man, He humbled

Himself by having entered into obedience to the point of spiritual death even

death on a Cross. 9 For this very reason in fact God the Father has promoted

Him to the highest-ranking position and has awarded to Him the rank, which

is superior to every rank 10 in order that in the sphere of this rank possessed

by Jesus every person must bow, celestials and terrestrials and sub-


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terrestrials. 11 Also, every person must publicly acknowledge that Jesus

Christ is Lord for the glory of God the Father. (Author’s translation) In His human nature, the Lord Jesus Christ has been awarded the sovereign

rulership over the entire cosmos for His voluntary substitutionary spiritual death on

the cross and as a result has been awarded by God the Father the power and

authority to preside over and conduct the following judgments: (1) “Bema Seat

Evaluation”: The name “Bema” is taken from the Greek noun bema and this

judgment takes place immediately after the Rapture of the Church and is actually

an “evaluation” of the church age believer’s life after salvation to determine if

they merit rewards or not (Romans 14:10; 1 Corinthians 3:11-15; 2 Corinthians

5:10; 1 John 2:24). (2) The judgment of “Israel” will take place immediately after

the Second Advent and prior to the millennial reign and involves the removal

unregenerate Israel from the earth leaving only regenerate Israel to enter into the

Millennial reign of Christ (Ezekiel 20:37-38; Zechariah 13:8-9; Malachi 3:2-3, 5;

Matthew 25:1-30). (3) The judgment of the “Gentiles” and also takes place

immediately after the Second Advent of Christ and prior to His millennial reign

and involves the removal unregenerate, anti-Semitic Gentiles from the earth

(Matthew 25:31-46). (4) The judgment of Satan and his fallen angels and will take

place at the end of the appeal trial of Satan, which runs co-terminus with human

history and is execution of Satan and the fallen angels sentence for their pre-

historic rebellion against God (Matthew 25:41; 1 Corinthians 6:3; 2 Peter 2:4; Jude

6; Revelation 20:10). (5) The “Great White Throne” judgment, which will take

place at the end of human history and is the judgment of all unregenerate humanity

in human history for the rejection of Christ as Savior (Revelation 20:11-15).

God as Judge of the Human Race

The fact that the unsaved will go suffer eternal condemnation in the eternal lake

of fire teaches that God is the Judge of the entire human race. God has authority to

judge since He is the creator. The Scriptures teach of God’s status as judge (Psalm

75:7; cf. Psalm 50:6; 76:8-9; Ecclesiastes 11:9; Isaiah 33:22; 66:16; 2 Timothy 4:8;

Hebrews 12:23; James 4:12). God also decides disputes (Judges 11:27; cf. Genesis

16:5; 31:53; 1 Samuel 24:15; Isaiah 2:4; Micah 4:3; James 5:9). He presides in the

heavenly court in the third heaven (Isaiah 3:13; cf. Psalm 50:4; 82:1; Daniel 7:9-

10; Joel 3:12; Revelation 20:11-15). God is judge over the whole of creation. He

judges the inhabitants of the earth (Genesis 18:25; cf. Psalm 9:8; 58:11; 82:8; 94:2;

96:13; 98:9). God judges every individual (Ezekiel 33:20; cf. Ecclesiastes 3:17;

Hebrews 9:27; 1 Peter 4:5; Jude 15; Revelation 20:12). He judges the nations (Joel

3:12; cf. Psalm 9:19-20; 110:6; Obadiah 15; Zephaniah 3:8). God judges rulers of

nations (Isaiah 40:23; Jeremiah 25:17-27; Revelation 6:15-17). He also judges His


20

own people in the sense that He disciplines them as His children (Hebrews 10:30;

cf. Deuteronomy 32:36; Psalm 78:62; Jeremiah 1:16; 1 Peter 4:17). God will judge

the fallen angels (2 Peter 2:4; Jude 6). He judges Satan (Genesis 3:14-15; Matthew

25:41; 1 Timothy 3:6; Revelation 20:10).

God’s judgment is inescapable in that no one can hide from Him (Obadiah 4; cf.

Genesis 3:8-9; Job 11:20; Jeremiah 11:11; Amos 9:1-4). He searches human hearts

(Jeremiah 17:10; cf. 1 Chronicles 28:9; Psalm 7:9; Proverbs 5:21; Jeremiah 11:20).

God reveals secrets (Romans 2:16; cf. Ecclesiastes 12:14; Jeremiah 16:17; 1

Corinthians 4:5; Hebrews 4:13).

God judged the inhabitants of the antediluvian period by sending a world-wise

flood (Genesis 6:7, 13, 17; 7:21-23). He has judged individuals both believers and

unbelievers (Genesis 4:9-12 Cain; Acts 5:3-10 Ananias and Sapphira; Acts 13:8-11

Elymas the sorcerer). He judged families (Joshua 7:24-25 of Achan; 1 Samuel

3:12-13 of Eli). He has judged cities (Genesis 19:24-25 Sodom and Gomorrah;

Joshua 6:24 Jericho). He has judged nations (Deuteronomy 7:1-5 the Canaanite

nations). He has judged rulers of nations (2 Chronicles 26:16-21 Uzziah; Daniel

4:31-33 Nebuchadnezzar; Daniel 5:22-30 Belshazzar; Acts 12:22-23 Herod). God

judges His own people (Judges 2:11-15; 2 Chronicles 36:15-20; Isaiah 33:22).

God reveals His holy character through His righteous judgments. By judging

men and angels He reveals his sovereignty (Psalm 9:7; 96:10; 99:4; Ezekiel 6:14),

His power (Exodus 6:6; 14:31; Ezekiel 20:33-36; Revelation 18:8), His holiness

(Leviticus 10:1-3; 1 Samuel 6:19-20; Ezekiel 28:22; Revelation 16:5), His

righteous indignation (Nahum 1:2-3; Romans 2:5), His truth (Psalm 96:13;

Romans 2:2; Revelation 16:7), His impartiality (2 Chronicles 19:7; Romans 2:9-

11; Colossians 3:25; 1 Peter 1:17), His compassion (Lamentations 3:31-33; Hosea

11:8-9; John 3:10; 4:2), His patience (Numbers 14:18; Nehemiah 9:30; 2 Peter

3:9), and His mercy (Nehemiah 9:31; Job 9:15; Psalm 78:38; Micah 7:18).

The following groups of regenerate human beings throughout human history

will be subjected to a eschatological compulsory evaluation that the victorious,

resurrected incarnate Son of God as Sovereign Ruler of the entire cosmos will

conduct: (1) OT saints in heaven who lived during the dispensation of the Gentiles

(Adam to the Exodus). (2) OT saints in heaven that lived during the dispensation of

Israel (Exodus to 1st Advent). (3) All Church Age believers (Day of Pentecost to

the Rapture). (4) Regenerate Jews who will live during the Tribulation (Post-

Rapture to the Second Advent). (5) Regenerate Gentiles who will live during the

Tribulation (Post-Rapture to the Second Advent). (6) Regenerate Jews and Gentiles

who will live during the Millennial reign of Christ (Second Advent to Gog and

Magog Rebellion).

The following groups of unregenerate human beings throughout human history

will be subjected to a eschatological compulsory judgment that the resurrected


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incarnate Son of God as Sovereign Ruler of the entire cosmos will conduct: (1)

Unbelievers who lived during the dispensation of the Gentiles (Adam to the

Exodus). (2) Unbelievers who lived during the dispensation of the Jews (Exodus to

the 1st Advent). (3) Unbelievers who lived during the Church Age (Day of

Pentecost to Rapture). (4) Unbelievers who lived during the Tribulation (Post-

Rapture to Second Advent). (5) Unbelievers who lived during the Millennium

(Second Advent to Gog Rebellion).

All fallen angels including Satan himself have already been subjected to a

judgment before human history but the execution of that sentence has been delayed

because the Supreme Court of Heaven granted Satan and the fallen angels an

appeal trial, which runs co-terminus with human history. The elect angels do not

come under judgment for the very same reason that regenerate human beings don’t

come under judgment because they have exercised personal faith in the Lord Jesus

Christ for salvation.

Every regenerate human being in every dispensation of human history must at

some point in the future submit to an evaluation of their lives after salvation which

will be conducted by the resurrected and sovereign humanity of Christ in

hypostatic union.

Regenerate Israel who lived during the Age of Israel and Tribulation period will

evaluated at the Second Advent (Ezek. 20:37-38; Zech. 13:8-9; Mal. 3:2-3, 5; Matt.

25:1-30). Regenerate Gentiles who lived during the Age of the Gentiles and

Tribulation period will be evaluated at the Second Advent (Matt. 25:31-46).

Church Age believers will be evaluated at the Bema Seat Evaluation of Christ

(Rom. 14:10; 1 Cor. 3:11-15; 2 Cor. 5:10; 1 John 2:24). Regenerate Jews and

Gentiles who lived during the Millennium will be subjected to a judgment at the

conclusion of human history (Rev. 20:15).

Every unregenerate human being in every dispensation of human history must

submit to a judgment, which will also be conducted by the resurrected and

sovereign incarnate Son of God at the Great White Throne Judgment (Rev. 20:11-

15).

Every fallen angel has already been judged and sentenced to the Lake of Fire by

the Supreme Court of Heaven before human history. The execution of that

sentence will not be carried out until the conclusion of the appeal trial of Satan and

the fallen angels (Rev. 20:10).

Annihilationism - Wenstrom · conscious existence in hell.1 Clark Pinnock, John Stott, and John...

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