There is nothing about “the final annihilation of the wicked,” in the
Bible, nor “the final annihilation” of anything. The talk about the
“annihilation of the wicked,” no matter whether “final” or not, is mere
outside talk, as nothing of the kind is found in Scripture. We can see
why a man should want information about a country or a place where he
intends or expects to go, but why any man should always be talking
about a country or place to which he does not intend or expect to go,
we never could see. There is one thing clear, and that is, that any
term used in Scripture to describe or express the destiny of the wicked
beyond the judgment, is such as to deter any man from desiring it, no
matter whether figurative or literal. It is equally certain that no man
will ever be saved by explaining to him all about the meaning of the
terms applied to the destiny of the wicked, nor will a constant study
of these terms, and talking about them, qualify any man for heaven.
Some of these terms are figurative and some of them are literal. In
some instances it may be difficult to determine whether a term is
literal or figurative, but in some it is not difficult. It is clear,
however, that whatever terms are used, they all apply to the same
things. Such a phrase as “beaten with many stripes,” we doubt not,
is figurative, and so is “gnashing of teeth.” But “punishment” is
literal, no matter in what it consists. No matter what term is applied
to it, nor whether literal or figurative, the idea of “punishment” is
always in it, always present. No matter _how_ they will be punished,
what the means of punishment, or of what the punishment will consist,
there is still the reality—the punishment. This is what the Lord
calls “everlasting,”—“everlasting punishment.” See Matthew xxv. 46.
“These shall go away into everlasting punishment and the righteous into
life eternal.” In the original we have the same word (_aionion_) for
“eternal” and “everlasting.” In the same sentence the Lord uses the
same word to express the duration of the punishment and the duration
of the life of the righteous, and there is as much reason, and no
more, for concluding that the “eternal life” shall terminate, as that
the “everlasting punishment” of the wicked shall cease. At the same
time that the righteous enter into life, the wicked “go away into
everlasting punishment,” and the same word, in the same sentence, in the
lips of our Lord, expresses the duration of both; and we have just as
much respect for an expositor of Scripture that undertakes to prove
that the state of glory shall cease to exist as for the expositor that
undertakes to prove that the punishment shall cease to exist, no matter
whether he be called Restorationist, Universalist, Soul-sleeper or what.
The man that thinks of “eternal life” merely as eternal _conscious
existence_, has no adequate conception of the meaning of the term. It
is used to express the entire state of glory, with all that pertains
to it. In the same sense the phrase “second death” is used to express
the state of perdition, including all that is in it. The terms “saved”
and “lost” are used in the same sense. “Saved” includes the entire
inheritance of the saints; all they shall have and enjoy. “Lost”
includes all that shall be inflicted on the condemned; the entire state
and all that is in it.
Mortality is never applied to the soul of man in Scripture, nor is
immortality. We never read of a mortal or an immortal soul, nor of
a soul being made mortal or immortal. Mortality and immortality are
applied to the body and not to the soul. The body is mortal, but in the
resurrection will be made immortal.
It is infinitely wiser to teach men how to _keep out_ of hell, while
they are out, than to teach them how to _get out_, after they are in
hell, or to prove that they will cease to exist. We do not think much
of men that study how to _pick locks_ and escape from prisons; but we
esteem the men who teach how to _keep out_ of prisons by avoiding the
crimes on account of which men are imprisoned. There is no benevolence
in tampering with the divine penalties in any way, either in out-and-out
denying the existence of any punishment after death, or modifying it.
The Bible contains its clear discrimination between the righteous and
the wicked, and unequivocally declares that it shall not be with him
that does not serve God as with him that serves him. It is not in vain
to serve God. It would have been better for Judas if he had not been
born, as clearly stated by our Lord. There is a sorer punishment than
death without mercy. There is an “everlasting punishment,” and no sound
learning can make this mean everlasting _non-existence_. Non-existence
is not punishment, else we were always in punishment till we were
brought into existence. There is a punishment where the worm dies not,
and the fire is not quenched. There is no more evidence that this will
ever cease to exist than that the state of glory itself shall cease to
exist.