Everlasting Destruction.
“Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you, who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.”—2 Thessalonians 1:6–9.
That we may correctly apprehend the meaning of this much controverted passage of Scripture, it is necessary that we ascertain first of all, on whom vengeance was to be taken, and everlasting destruction visited, and then we shall be prepared to understand the nature and duration of the punishment threatened. The passage itself imparts the necessary information upon this point. Those who troubled the Thessalonian Christians were to be punished with everlasting destruction from the presence of the Lord. And here we are not left in doubt, as the Scriptures are explicit upon this point. The unbelieving, wicked Jews troubled and persecuted the Christians at Thessalonica, as we learn from Acts 17:5, 8:
“But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And they troubled the people, and the rulers of the city, when they heard these things.”
This was at Thessalonica, as the context informs us, and those who troubled the Christians there were the Jews who believed not, and hence it was the unbelieving, persecuting Jews that God was to recompense with tribulation, and punish with everlasting destruction. In further proof upon this point, we refer to 1 Thess. 2:14, 15: “For ye also have suffered like things of your own countrymen. ….Who have killed the Lord Jesus, and their own prophets, and have persecuted us.”
Those were to be punished with everlasting destruction who knew not God, and obeyed not the gospel. And of the Jews, the Savior himself declared, “They have not known the Father, nor me.” The Jews who madly persecuted Christ and his apostles, troubled and persecuted the Thessalonian Christians, and they were to be punished with everlasting destruction from the presence of the Lord and the glory of his power.
This brings us to inquire when were the Jews to be thus punished? It was when the Lord Jesus should be revealed from heaven in flaming fire, a figurative expression, denoting severe national calamities and temporal judgments, then about to come upon the wicked, persecuting Jewish people. Christ is spoken of as coming in his kingdom at that time, because his truth would become more permanently established in the earth, and meeting with less opposition and persecution, it would run and have free course in the earth. Proof is furnished upon this point, in the following language:
“For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, there be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” Matt. 16:27, 28.
The coming of the Son of man was intimately connected with the downfall of the Jewish nation. When that old Jewish theocracy was overthrown, and all its oppressive influences uprooted and removed, then Christ came in the glory of his Father, to establish the principles of his religion; hence the expression, “There be some standing here that shall not taste of death, till they see the Son of man coming in his kingdom.” The text before us speaks of flaming fire. This was highly figurative language, and the sacred penmen frequently employed that figure to set forth the judgments of God upon the wicked, to represent the downfall of nations and cities. In the 22d chapter of Ezekiel, the temporal calamities and judgments to come upon the house of Israel are spoken of under this figure, and it is said the inhabitants of Jerusalem should be blown upon with fire, and melted, as tin and iron and brass and lead are melted in the furnace. (Ezek. 22:18–22.) This language simply portrayed national ruin. Paul also employed similar phraseology — flaming fire — to represent divine judgments then about to come upon the Jewish nation for its sins.
The persecuting Jews had laid up wrath against the day of wrath, had stoned the prophets and crucified the Lord’s anointed, and after they had filled up the measure of their iniquity, they were to experience the retributive justice of God. It was a righteous thing with God to recompense tribulation to those who troubled and persecuted the early Christians. The persecutors themselves should be overwhelmed with divine judgments and punished, and the followers of Christ should enjoy comparative freedom and rest.
What is meant here by being punished with everlasting destruction from the presence of the Lord? The ancient Hebrews located God’s presence. They thought it was in some particular place. It is said, “Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden.” Gen. 4:16. “Jonah rose up to flee into Tarshish, from the presence of the Lord, and went down to Joppa.” Jonah 1:3. God promised his presence to the Children of Israel, in the following language: “My presence shall go with thee, and I will give thee rest.” Exodus 33:14. God was to accompany his people with his presence, and give them prosperity and rest. God’s presence was supposed to be with his people in Judea, the holy land, and especially Jerusalem, the holy city, where was built the holy temple, and where the children of Israel enjoyed exalted favors and privileges.
When the Jews were carried into Babylonish captivity, and subject to foreign domination, and where they remained seventy years, they were said to be banished from the presence of the Lord — that is, from the holy land, and their religious privileges; they were then said to be cast away from God’s presence; they were driven away from Jerusalem where his presence was supposed to dwell more especially. Hence, we are informed that Zedekiah rebelled against the king of Babylon, until the Lord cast the people out from his presence. (2 Kings 24:20.) The Jews were driven from their sacred altars, and institutions, and were separated from all those religious associations which had been so dear to them.
But in the good providence of God, they were delivered from captivity and permitted to return again to their sacred land, to rebuild their temple and rear their altars to the Most High. They repented of their sins, and God again vouchsafed his presence unto them.
But in their prosperity they again forgot God, and became a proud, haughty and disobedient people; and again severe national judgments came upon them, greater than ever had been, or ever should be again. (Matt. 24:21.) This overwhelming tribulation is called everlasting destruction from the presence of the Lord. This sinful people were dispersed among the nations of the earth, they were again driven away from their sacred places, and nationally destroyed; and hence it was said that they were banished from the presence of the Lord, and from the glory of his power.
Their destruction is called everlasting. Not that the punishment was endless in duration, for their former destruction which continued only seventy years, was spoken of in a similar way. Paul was addressing those who understood the meaning of such phraseology. They had read of the everlasting hills, the everlasting mountains, and the everlasting priesthood of Aaron. The land of Canaan was given to the Jews for an everlasting possession. (Gen. 17:8; Exod. 40:15; Hab. 3:6.) The statutes of Israel were called everlasting. (Lev. 16:34.) Paul employed language very similar to that which the prophet Jeremiah used in describing the overthrow of the Jewish nation.
“Therefore, behold I, even I will utterly forget you, and I will forsake you, and the city that I gave you, and your fathers, and cast you out of my presence; and I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten.” Jer. 23:39, 40.
The Jews, as a nation, are now suffering everlasting punishment, and have been for nearly two thousand years; their civil polity has been taken from them, and their former greatness has departed, and banished from Judea and Jerusalem, where God’s presence had been vouchsafed to them, they are a reproach and a by-word among the nations of the earth. Their punishment was called everlasting or age-lasting, but not endless, for all Israel shall be saved. “For if the casting away of them [the Jews,] be the reconciling of the world, [the Gentiles,] what shall the receiving of them be but life from the dead.” Rom. 11:15. And again: “Blindness in part has happened to Israel, until the fullness of the Gentiles be come; and so all Israel shall be saved.” Rom. 11:25, 26. “For God hath concluded them all in unbelief, that he might have mercy upon all.” Rom. 11:32.
But we may be asked, what had the church at Thessalonica to do with the destruction of the Jewish polity, and the overthrow and dispersion of the Jewish nation? How could such a distant church be sensibly affected, or gain any relief or “rest,” as the text has it, by the destruction of the Jews and destroying of their power? They would gain rest by being relieved from Jewish persecution, for in almost every instance the early Christians were persecuted by the Jews who went about stirring up the people and exciting prejudice against the Christian Church. It was these wicked, persecuting Jews who troubled the Thessalonian brethren. On every hand, the Jews were engaged in a series of persecutions. They excited the rabble and stirred up mobs against the apostles and the Christian Church.
When Paul and Barnabas were on a visit to Antioch to proclaim the gospel of Christ, and the whole city were brought together to listen to the tidings of grace and salvation, the envious Jews spoke against the things they heard, contradicting and blaspheming. (Acts 13:44, 45.) But the apostles proclaimed the truth yet more boldly, and the Gentiles were made glad, and glorified the word of the Lord, which was published throughout all that region.
Then the Jews stirred up the people and raised the hand of persecution against these apostles and drove them out of their coasts. (Acts 13:50.) These faithful servants of God then went on a missionary tour to Iconium, and through their instrumentality great multitudes of Jews and Greeks believed. “But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.” Acts 14:2. Then they visited Lystra, in Lyconia, to preach the gospel, but the wicked Jews from Antioch and Iconium persecuted these apostles, and Paul was so beaten and stoned, that they drew him out of the city supposing that he was dead. (Acts 14:19.) Again, we find Paul and Silas at Thessalonica, preaching with much success, so that many gave heed and believed. But the Jews who believed not, took certain lewd fellows of the baser sort, and set the whole city in an uproar, and actually made an attack upon the house of Jason that they might lay violent hands on these apostles. (Acts 17:6.) They went to Berea, and their preaching excited so much attention that many believed the truth. And when the Jews at Thessalonica heard of this, they came thither also, and stirred up the people. (Acts 17:13).
Thus we find that the Jews were the chief instigators of the persecution waged against the apostles. Hence, it was perfectly natural for Paul, in addressing the Thessalonian church, to refer to the divine judgments which would cripple the power of the Jews and bring rest and comparative freedom from persecution.
GILL.— “‘And to you who are troubled, rest with us:’ this is another branch of the justice of God, in rendering to them who are afflicted and persecuted for righteousness’ sake, rest; a relaxation or rest from persecutions, for a while, at least; as the churches of Judea, Galilee, and Samaria, had, from that persecution, raised at the death of Stephen, (Acts 9:31,) and as the Christians had, at the destruction of Jerusalem; which, though it was a day of vengeance to the unbelieving Jews, were times of refreshing to the saints, who were now delivered from their persecutors.”—Expos. in loc.
Laugh At Your Calamity.
“I have called and ye refused; I have stretched out my hand, and no man regarded; But ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your calamity: I will mock when your fear cometh.”—Proverbs 1:24–26.
This passage of Scripture has often been brought forward to support the sentiment which teaches that a large portion of the intelligent creation will be endlessly miserable. It is affirmed that the Infinite Ruler of the universe will apply the language of the text to the “finally impenitent” at the day of judgment, a class of individuals nowhere spoken of in the Word of God. It is said that the Almighty will indulge in language something like the following: “I once sought your redemption; I sent prophets and priests, and even my own beloved Son, but you heeded them not. I called and invited you to make your peace with me, but you refused. Now you must suffer eternally; you must make your bed in endless despair. I will no longer seek your happiness, nor be interested in your welfare; but I will REJOICE at your sufferings, and make sport of your misery; I will LAUGH at your calamity, and MOCK when your fear cometh.”
Thus our heavenly Father, the God whose nature is love, and who delighteth in mercy, is represented as sporting with the sufferings of his own children, delighting in their wretchedness, mocking their misery, and absolutely laughing at their calamity!
But such a view of the Divine Being is opposed to his nature, which is love, and the revealed attributes of our heavenly Father. He was moved by the benevolence of his own nature to awaken man into existence, and has created all things for his pleasure. Morning and evening testify of his goodness, and innumerable are the blessings which flow from his hand. And being immutable, He never can take pleasure in witnessing the misery of his offspring. He can never laugh at any calamity that may come upon them — never mock their sufferings. A fiend only can do that!
To apprehend rightly and clearly the meaning of the text, we must ascertain the representative being to whom the language is attributed. By looking at the context, we learn that WISDOM, personified, is represented as speaking. She invites the disobedient to walk in the ways of virtue, and warns the sinful and unrighteous of the fearful consequences of transgression, and urges and entreats them to walk in the path of uprightness — in the ways of wisdom — whose ways are ways of pleasantness, and whose paths are paths of peace. Principles are frequently personified by the sacred penmen and represented as speaking. Nature is personified, and the floods represented as clapping their hands, and the fields as rejoicing. Evil thought is personified, and represented as holding a conversation with the Savior. In the 8th chapter of Proverbs, wisdom is personified, and stands forth in the representative character of a female, standing where the ungodly and sinful pass, and exhorting them to be of understanding hearts. So in the context, wisdom is personified thus:
“Wisdom crieth without; she uttereth her voice in the streets; She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, How long ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof.”
Wisdom is still represented as speaking:
“Behold, I will pour out my spirit unto you, I will make known my words unto you. Because I have called and ye refused; I have stretched out my hand, and no man regarded; But ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your calamity: I will mock when your fear cometh; When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me; For that they hated knowledge, and did not choose the fear of the Lord: They would none of my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.”
Wisdom, personified, admonishes man of the way of sin, and portrays the fearful consequences of disobedience. “I (Wisdom,) have called and ye refused.” Who thus refused, or declined to listen to her counsel or instruction? They are denominated here the “simple ones,” “fools,” “scorners.” They who hate knowledge, “who leave the paths of uprightness to walk in the ways of darkness.”
What were the consequences of this neglect and sin? Answer: “They shall eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.” It was the voice of wisdom that called to the sinful to turn from the evil way and walk in the paths of obedience and uprightness. Those who gave no heed to her instructions are called the “simple ones;” they spurned her teachings, cared not for her reproof, but passed on and were snared in the work of their own hands — suffered the fearful consequences of their disobedience and folly. The whole subject refers to the present consequences of wrong doing, the retributive justice of God in this life, without any regard to the immortal world. This is so apparent to the mind of Dr. Adam Clarke the Methodist commentator, that he wrote as follows: “Nor can anything here be considered as applying or applicable to the eternal state of the person in question.”
To walk in wisdom’s ways, was to be upright, moral and just. Wisdom exhorts the sinner to flee from his iniquity, cease to do evil and learn to do well. It entreats the liar to keep his tongue from evil, and his lips from speaking guile. To the intemperate man she utters fearful warnings, and exhorts all to walk in the paths of virtue, saying to the disobedient, “Turn ye at my reproof.” But instead of heeding her voice and obeying her instructions, they rush into sin, and then when it is too late, they desire to escape the fearful consequences of wrong doing. But now that retribution is merited, all entreaty and effort to escape punishment are vain. Wisdom now could not avert the justice of God, nor save man from an adequate retribution, and, therefore, it appeared like mocking his suffering. When punishment was merited, vain would be the effort of the disobedient to escape it. As wisdom then could render no assistance, it would seem as though it laughed at their calamity.
Here is a man who lifts high the hand of rebellion against God and man. He scorns the counsel of the wise and virtuous. Wisdom pleads with him to listen to her voice, and walk in the testimonies of the Most High; but he tramples upon her teaching, and will none of her reproofs. But while rushing into sin, he is arrested in his iniquity and now must suffer an adequate punishment. He seeks to escape, but in vain. He calls upon wisdom to aid him, but as punishment is deserved, she can render no assistance. She once called, but he refused to listen to her counsel and instruction, and he must now suffer for his folly and sin. Instead of affording help, it seems as though she laughed at his calamity, leaving him to suffer for his sins.
Now, the punishment is merited; the disobedient call for assistance in vain. Wisdom does not answer. Though they seek her now, they shall not find her, for they hated knowledge and did not choose the fear of the Lord. Therefore, shall they eat of the fruit of their own way, and be filled with their own devices, and suffer merited retribution for sin.
Wisdom now calls upon all to refrain from evil and walk uprightly; but if we sin, punishment will be merited, and all effort to escape, apparently, will be laughed at. He who is wise must be wise for himself.
Soul And Body In Hell.
“And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”—Matthew 10:28.
This language was addressed to the disciples by their Lord and Master, under peculiarly trying circumstances. One prominent object of the Savior, as we learn by the context, was to inspire confidence in God, the universal Father. Jesus labored to impress upon the disciples the necessity of fearing God more than all others — more than all earthly tribunals, magistrates, governors, councils, and malignant persecutors. God is worthy the confidence and regard of all, exhibiting a father’s interest in all — even the sparrow falls not to the ground without the notice of our heavenly Father. He cares for the bird and the flower, clothes the field with grass, and paints the lily of the valley — and shall He not care for his own intelligent offspring, created in the divine image? Why, the very hairs of your head are all numbered: “Fear ye not, therefore, ye are more value than many sparrows.” As though the Savior had said to the disciples, “If God, whom you are called upon to fear, cares thus for the irrational creation, you need not distrust Him, He will care for his own children endowed with intellectual, moral and religious powers which render them akin to the Infinite Mind.” Jesus did not design to fill the soul with terror and alarm, and the fear which has torment, but to lead man into a calm and sublime trust in God.
When Jesus commissioned his disciples to preach the gospel of the kingdom, he sent them out as sheep in the midst of wolves, to wrestle with principalities and powers, and spiritual wickedness in high places. They were surrounded by those who thirsted for their blood; hence the admonition of their Master: “Be ye therefore as wise as serpents, but harmless as doves.” Preach the gospel of the kingdom faithfully, but excite no unnecessary opposition. Beware of men, for they will deliver you up to councils and bring you before governors and kings, still have faith in God who will assist you in every emergency. Fear them not, proclaim the truth openly, conceal nothing to escape persecution; fear not them who kill the body but are not able to kill the soul. Fear not those persecutors, be not intimidated and deny the truth, powerful as they are; there is a power superior to all councils and magistrates. Jesus endeavored to make his disciples feel that their strength was in God, and if they should become timid and frightened at the power which could take their lives; surely, then, on this ground they should fear God, for He had ability to do this, which was the utmost that their persecutors could do — and infinitely more. He had the power to strike the soul (psyché [ψυχή]) out of existence as well as the body. God had the ability so to destroy man that he should not exist at all. The Being who can give existence can withhold that existence, and annihilate man in the twinkling of an eye. He has ability to do this.
The word psyché is rendered “life, “soul,” “souls,” “mind,” “heart,” and “minds.” We need not pause here to refer to the numerous passages where it is rendered life. All concede that it is frequently used in the sense of animal life, or existence on earth. It will not do, however, to bend every text to this definition, as all can see by an examination of the passages where it occurs. It is rendered “minds” in Acts 14:2: “And made their minds (psyché) evil affected against the brethren.” This certainly cannot mean merely the animal life. Again, “with one mind (psyché) striving together for the faith of the gospel.” Phil. 1:27. This cannot well be understood to mean merely earthly existence, or animal life. Again, Paul speaks of “doing the will of God from the heart.” (psyché.) Eph. 6:6. Once more: “Lest ye be weary and faint in your minds.” (psyché.) Heb. 12:3. As this word has a variety of renderings, so has it a variety of significations. Conceding that it frequently means life, we now remark that it appears to be used in a much more comprehensive sense, and to embrace ALL of man, not merely the animal, but the moral and spiritual part of his being — the entire nature. It embraces what constitutes our personality or individualism — the whole being called MAN. It is sometimes used in the sense of persons, and sometimes it appears to have special reference to the moral and spiritual nature — as in Matthew 11:29, “Learn of me…. and ye shall find rest unto your souls.” (psyché.) Christ said, “My soul (psyché) is exceeding sorrowful, even unto death.” Matt. 26:38. It was his mind or spiritual nature that was exceeding sorrowful. And so when Mary rejoicingly said, “My soul (psyché) doth magnify the Lord,” (Luke 1:46); she meant that her whole moral and spiritual nature magnified the Lord — that her affectional nature was moved and went out toward God. So we read that “fear came upon every soul,” (psyché,) that is, upon every person. Again: “Every soul (psyché) which will not hear that prophet.” Acts 3:23. This means every individual. So we read of “three-score and fifteen souls,” that is persons. “Let every soul (psyché) be subject unto the higher powers.” Rom. 13:1. This means, let every person, etc. Again we read of the “hope we have as an anchor of the soul.” (psyché.) Heb. 6:19. The soul in this passage evidently refers to the moral and spiritual nature of man, for the christian hope could alone satisfy its wants and be its anchor.
These references are sufficiently numerous to indicate the sense in which this word, psyché, rendered soul in the passage which stands at the head of this article, was used by the sacred penman.
Christ exhorted the disciples not to fear them who could kill the body, that is, destroy the animal life; their persecutors could do that; but they were not able to kill the soul, hence, soul here must mean something besides the life, or animal existence, for they certainly would take that away in killing the body, but they were not able to kill the soul. If soul here means mere animal life, then the persecutors could destroy it, or kill it, but the passage asserts that they were not able to kill the soul, though they could kill the body!
Soul here must embrace the whole man, the entire moral and spiritual nature, the same as when Christ said, “Ye shall find rest to your souls,” and “My soul is exceeding sorrowful.” The enemies of the truth could kill the body, but could not destroy the spiritual part of man, but the infinite God could destroy soul and body in gehenna. He could annihilate man. He who could awaken man into existence, could· sweep him away forever. The truth inculcated was, that God was the proper object of fear and trust. He was greater than all, and should be feared above all and loved before all. Under all circumstances, and in every emergency, the disciples were to trust in God. This was the great truth taught, and not that God would destroy soul and body in hell, (gehenna).
To destroy both soul and body in hell, or _gehenna_, was a proverbial expression to denote complete destruction — utter extinction. “And the light of Israel shall be for a fire, and his Holy One for a flame; and it shall burn and devour his thorns and briars in one day; and shall consume the glory of his forest, and of his fruitful field, both soul and body;” etc. Isa. 10:17, 18. On this passage commentators have written thus:
“The briars and thorns are the common people; the glory of his forest are the nobles, and those of highest rank and importance. See note on chap. ix. 17, and compare Ezek. 20:47. The fire of God’s wrath shall destroy them both great and small, and it shall consume them from the soul to the flesh; a proverbial expression; soul and body, as we say; it shall consume them entirely and altogether. And the few that escape shall be looked upon as having escaped from the most imminent danger,” etc.— Lowth.
The foregoing note is adopted, word for word, by Clarke, who of course adds his testimony to its truth. The learned Gataker also vouches the same fact.
“Both soul and body. Heb. From the soul and unto the flesh, as Jer. 9:10, from the fowl and unto the beast, for both fowl and beast; and Jer. 50:3, from man and beast, both man and beast. It is a proverbial speech, intimating a total destruction of his army, not unlike those of head and tail, branch and rush, (chap. ix. 14); for the prophet returns here to the former similitude of a body, (verse 16,) but he pursues it with a further amplification. It was leanness, or a consumption of flesh, that was there mentioned, as chap. xvii. 4, which may yet be without loss or danger of life; but here, vitals and all are wasted and consumed, as with fire; the very soul and spirit of this vast body, together with the fat and flesh of it is utterly gone.”— Assembly’s Annotations.
“So much may suffice to show the admitted fact, that the destruction of soul and body was a proverbial phrase, indicating utter extinction or complete destruction.”— Paige. The persecutors of the disciples might cast them into gehenna-fire, or burn them in the valley of Hinnom. This was the utmost they could do; or, as Luke expresses it, “After that have no more that they can do.” But God could do more, for He could cause the utter extinction of man — annihilate him even. But it does not follow that God would so exercise his power. On another occasion Jesus exhibited the power of God by saying that He is “able of these stones to raise up children unto Abraham.” Matt. 3:9. Not that God would actually exercise his power in that way, and raise up children unto Abraham from the stones of the streets, but that He was able to do this. So He was able to destroy man utterly — annihilate him. As God was greater than all, therefore He was to be feared more than all. Jesus sought to inspire confidence in God, and to have his disciples true to his cause amidst the severest trials and persecutions of life.