Tag: hell

Update: T. D. Jakes Changes his Doctrinal Statement 

Posted on by Edward Dalcour

 

Oneness advocate and popular TV evangelist T. D. Jakes (of the Potter’s House church in Dallas, TX) has changed (reworded) his doctrinal statement regarding God. His old statement read:

THREE DIMENSIONS OF ONE GOD. . . . Triune in His manifestation, being both Father, Son and Holy Ghost AND that He is Sovereign and Absolute in His authority. We believe in the Father who is God Himself, Creator of the universe. (Gen. 1:1; John 1:1).

Here his denial of the biblical definition of the Trinity is crystal clear. Describing God as “THREE DIMENSIONS” and saying God is “Triune in His manifestations” is decidedly Oneness, not Trinitarian. His statement before this one (1998) read in part: “God-There is one God, Creator of all things, infinitely perfect, and eternally existing in three Manifestations: Father, Son, and Holy Spirit.”

But as of recently, he changed it again, going back to the 1998 description: “There is one God, Creator of all things, infinitely perfect, and eternally existing in three manifestations: Father, Son and Holy Spirit.” As we can see, the “Belief Statement” on the Potter’s House website: http://thepottershouse.org/explore/belief-statement/) still provides a unitarian and distinctly Oneness concept of God- using the term “manifestations” (thus avoiding the use of “Persons”) to describe God is consistent with Oneness doctrine, not Trinitarianism.

For those who still defend Jakes insisting that he holds to the biblical doctrine of the Trinity and not Oneness theology, please refer to the Potter’s House website and read his own Belief Statement. Denying the Trinity denies the biblical revelation of the nature of God. See A Concise Look at Oneness Beliefs.  

 

  

 

A Concise Look at the Nature and Duration of Hell

Posted on by Edward Dalcour

Death of the unbeliever 

A Concise Look at the Nature and Duration of hell:

Eternal Conscious Torment (ECT)

 

Universalists, Inclusivists, SDA, JWs et al. and throughout history a few Christians theologians have rejected ECT, embracing annihilationism. Although quite difficult for some to accept – Biblical truth is not determined by emotion or philosophy (one’s idea of God’s love)- But rather – exegesis of the text. God’s Word is true regardless if one accepts or rejects it.

The Nature and Duration of Hell – ECT

 

Key points: 

I. Those who deny ECT – attempt to stop God from demonstrating His “wrath” making known His power, and His patience upon the vessels or objects of wrath prepared for destruction (Rom. 9:22; cf. John 3:36; Rom. 5:9).

II. Nowhere in Scripture does death signify extinction; physical death is a departure into another mode of existence called Sheol or Hades, and figurative death is biblically unexampled. Texts such denoting the “Second Death” (e.g., Rev. 2:11; 20:14; and 21:8) never means or involves cessation of being.

III. Luke 16:19-31 almost certainly is not a parable. In all the parables in the Gospels, actual names are never included, unless one sees this as the exception. The names, Lazarus, Abraham, and Moses are mentioned. And in P75 (the earliest MS of Luke, AD 175 – 225), there is a variant (non-viable) reading. Verse 19 reads: “There was a rich man, with the name Neuēs (the abbreviation of Nineveh). This variant is also found in the Sahidic Coptic and Priscillian [Spanish, c. 385]) MSS.        

IV. ECT for the unregenerate is a biblical truth substantiated by the biblical authors and Christ in many passages.

 

Biblical Evidence

1. NT authors used many terms and phrases to describe the final abode of unregenerate: “Hell,” “Hades,” “Lake of fire,” “black darkness,” “eternal punishment,” “eternal flame/fire,” “eternal destruction” (cf. Matt. 18:8; 25:46; 2 Thess. 1:9; Jude 7, 13; etc.). Matt. 25:46 reads: “And these will go away into eternal punishment [eis kolasin aiōnion adj. acc. of aiōnios], but [de] the righteous into eternal life [eis zōēs aiōnion].” Not the postpositive de, which acts as a transitional conjunction, “now, then.”

The lexical semantic of the Greek kolasin (kolasis) is simply “punishment,” “chastisement”

BDAG: 1. “Infliction of suffering or pain in chastisement, punishment…. Of the martyrdom of Jesus (Origin c. 215 – Contra Celsum….); 2. At Matt 25:46: – “transcendent retribution, punishment…. Of eternal punishment….  Of hell”; Mounce Expository Dictionary: “Chastisement, punishment, Mt. 25:46; painful disquietude, torment, 1 Jn. 4:18*; The Complete Word Study Dictionary: “NT: 1. “infliction of suffering or pain in chastisement, punishment….”  In the patristic literature (church Fathers), it appears at least ten times, two with the adjective “eternal” (aiōnios, cf. Martyrdom of Polycarp, 2.3; 11.2).”

The noun kolasis is used twice here and in 1 John 4:18: “There is no fear in love, but perfect love drives out fear, because fear has to do with punishment.” The verb kolazō (“to punish”) appears twice in the NT, in Acts 4:12 and 2 Pet. 2:9.

In Matt. 25:46, note the parallel of the accusative adjectives (aiōnion, eternal): “And these will go away into eternal [aiōnios] punishment, but the righteous into eternal [aiōnios] life.” Both adjectives describe the duration (eternal, endless) of life for the believer and punishment for the nonbeliever. The universalists, annihilationists and others who deny the never-ending duration of hell, point out that aiōnios does not always mean “eternal,” but can refer to a temporary or finite period of time. However,   

 

2. Context determines meaning. It is a great error in hermeneutics to limit words to one meaning when they may have multiple meanings, as with the majority of Greeks words—it always depends on the context. Although it is true that adjective can be used to indicate a temporary non-eternal state (as in Rom. 16:25), but many times it simply means eternal, endless.

Further, the noun, aiōn (“age”) from the root (aiōn[1]), which is normally translated “age.” But it does not mean that every time the term is used it indicates temporality. For example, Paul uses the adjective aiōnios (from the same root) to describe God’s eternal nature: “who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal [aiōnion] dominion! Amen” (1 Tim. 6:16). It would be heresy to translate the adjective here in a temporal sense making God’s dominion temporary—for His sovereignty is everlasting.

 

3. Lexical Support. Aiōnios denotes the concept of eternal/everlasting life for the believer in passages such as John 3:16; 6:47; 10:28; etc. is unquestionable. Equally, the lexical support for aiōnios as denoting the concept of eternal/everlasting damnation in passages such as Matt. 25:41, 46; 2 Thess. 1:9; Rev. 14:11; 21:10; etc. is indisputable.

Aside from passages where aiōnos means “eternal” life and denoting God’s “eternal nature” (Rom. 16:26); also places such as Matt. 18:8; 25:41; Jude 1:7, carries a meaning of eternal penalty – ‘unquenchable,’ Mark 9:43. The use of the adjective – shows that the punishment referred to in 2 Thess. 1:9, is not is not temporary, but final.

Lexical: BDAG: αἰώνιος [aiōnios] – “everlasting” duration of both life and damnation (hell): …. Formulaically = eternal [Rev.] 14:11; 19:3; 20:10; 22:5…. αἰώνιος “without beginning or end; of God (Gen 21:33; Is 26:4)…. Very often of God’s judgment [Jer 23:40; Da 12:2; Ps 76:6; Mt 18:8; 25:46; Mk 3:29; 2 Co 6:7; 2 Th 1:9; Jd 7]….pert. to a period of unending duration, without end….” (32-33).

Therefore, besides the passages that clearly (from the context) denote a temporary significance (e.g., Rom. 16:25), the lexical support (e.g., BDAG, Thayer; Louw and Nida; Liddell and Scott et al) for aiōnios as denoting eternal, endless duration is conclusive.

    

The New Testament Usage of adjective aiōnios (“eternal”)

Note the following examples of aiōnios denoting the everlasting duration of life with the Lord for the believer: John 6:47: “Truly, truly, I say to you, he who believes has aiōnion life”; 10:28: “and I give aiōnios life to them, and they shall never perish….” (see also Acts 13:48; Rom. 2:7; 5:21; 16:26; Gal. 6:8; 1 Tim. 6:16; etc.).

Observe examples where aiōnios denote the everlasting punishment for the unregenerate: Matt. 18:8; 25:46; and 2 Thess. 1:9: “And these will pay the penalty of aiōnios destruction, away from the presence of the Lord and from the glory of His power.” Also Matt. 25:41; Mark 3:29; Luke 18:30; Jude 7; Rev. 14:11; 20:10 as discussed below where aiōnios represents eternal damnation.

The phrase eis tous aiōnas tōn aiōnōn (“into the ages of the ages”) is used in the NT to express God’s eternal significance and the everlasting “torment” for the unregenerate.

 

1 Tim. 1:17: “Now to the King αἰώνιον, immortal, invisible, the only God, be honor and glory eis tous aiōnas tōn aiōnōn [‘into the ages of the ages’]. Amen.”

Rev. 5:13: “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion eis tous aiōnas tōn aiōnōn [‘into the ages of the ages’].”

Rev. 14:11: “And the smoke of their torment basanismou, genitive of basanismos goes up eis aiōnas aiōnōn [‘into ages of ages’]; and they have no rest day and night….”

 

“Torment” from basanismos from the verb basanizō.

Thayer: “being vexed with grievous pains”; BDAG: “to subject to severe distress, torment, harass.” The verb is used also at Luke 16:23. In Rev. 14:11, note the double usage of the pluralized aiōnas (“ages” – acc. noun plural of aiōn) that is used by the author to accentuate the never-ending torment.

 

Rev. 20:10: “And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented basanisthēsontai, future ind. of basanizō day and night eis tous aiōnas tōn aiōnōn [“into the ages of the ages”].” The fact that the article (“the”) and nouns (“ages”) are pluralized and repeated laser lights the eternal never ending duration of the basanizō – vexed with grievous pain. This Greek phrase eis tous aiōnas tōn aiōnōn (“into the ages of the ages”) is the strongest way to express unending eternal duration.

Also, as with Rev. 14:11, the phrase “day and night” is juxtaposed with “the ages of the ages,” or “for ever and ever” – stressing the fact that the “torment” is perpetual, never-ending for the objects of God wrath. Contra annihilationism, – one must be conscious to actually experience or (as these texts above plainly indicate) “punishment” and “torment” (i.e., being “vexed with grievous pains”).

 

“Unquenchable Fire”

To distinctly express the everlasting suffering for the unregenerate, the biblical authors used the phrase “unquenchable” fire (Matt. 3:12; Luke 3:17; and Mark 9:43). The word translated “unquenchable” is from the Greek adjective asbestos.  Note the lexical semantic of this adjective: Enhanced Strong’s Lexicon: “unquenchable, the eternal hell fire to punish the damned”; BDAG: “inextinguishable”; Louw and Nida: “pertaining to a fire that cannot be put out”; Liddell and Scott: “unquenchable, inextinguishable.” 

 

The evidence for the never-ending nature of God’s wrath on the unregenerate is undeniable.

Rom. 5:9: “Much more then, having been justified now by His blood, we will be saved through Him from the wrath of God” (apo tēs orgēs). Paul says we will be saved from His orgē (“wrath”), not saved from His eternal resting (cf. John 3:36; Rom. 9:22).

God being perfect and holy does not merely wink at open defiance against His infinite majesty and holiness. It was the cross-work of the Son that provided sinners a way of escape from the divine wrath due for sin. The atoning cross work of Christ was not first for our salvation, but first for our damnation being absorb and removed by Him.

Leon Morris rightly observes contra the idea of annihilation:

So to eliminate eternal punishment is to extract the teeth of the Law and its presentation of a holy God. The blessing of the Gospel can be retained only if the Law is seen as the completely serious will of the holy God, to whom sin is grievous rebellion, requiring his punishment if it is not forgiven” (The Gospel according to Matthew 7: The Sheep and the Goats, 25:31–46; 256–57).

notes

[1] Note that the adjective aiōnios is also from the same root.