The Epistle of Paul to Philemon

1 Paul a prisoner of Jesus Christ, and our brother Timothy, unto Philemon our dear friend, and fellow helper,

2 And to our dear sister Apphia, and to Archippus our fellow soldier, and to the Church that is in thine house:

3 Grace be with you, and peace from God our Father, and from the Lord Jesus Christ.

4 I give thanks to my God, making mention always of thee in my prayers,

5 (When I hear of thy love and faith, which thou hast toward the Lord Jesus, and toward all Saints.)

6 That the fellowship of thy faith may be made effectual, and that whatsoever good thing is in you through Christ Jesus, may be known.

7 For we have great joy and consolation in thy love, because by thee, brother, the Saints bowels are comforted.

8 Wherefore, though I be very bold in Christ to command thee that which is convenient,

9 Yet for love’s sake I rather beseech thee, though I be as I am, even Paul aged, and even now a prisoner for Jesus Christ.

10 I beseech thee for my son Onesimus, whom I have begotten in my bonds,

11 Which in times past was to thee unprofitable, but now profitable both to thee and to me.

12 Whom I have sent again: thou therefore receive him, that is mine own bowels,

13 Whom I would have received with me, that in thy stead he might have ministered unto me in the bonds of the Gospel.

14 But without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly.

15 It may be that he therefore departed for a season, that thou shouldest receive him forever,

16 Not now as a servant, but above a servant, even as a brother beloved, specially to me: how much more then unto thee, both in the flesh and in the Lord?

17 If therefore thou count our things common, receive him as myself.

18 If he hath hurt thee, or oweth thee ought, that put on my accounts.

19 I Paul have written this with mine own hand: I will recompense it, albeit I do not say to thee, that thou owest moreover unto me even thine own self.

20 Yea, brother, let me obtain this pleasure of thee in the Lord: comfort my bowels in the Lord.

21 Trusting in thine obedience, I wrote unto thee knowing that thou wilt do even more than I say,

22 Moreover also prepare me lodging: for I trust through your prayers I shall be freely given unto you.

23 There salute thee Epaphras my fellow prisoner in Christ Jesus,

24 Mark, Aristarchus, Demas and Luke, my fellow helpers.

25 The grace of our Lord Jesus Christ be with your spirit, Amen.

Cross References:

Philemon 1:4 : 1 Thessalonians 1:2; 2 Thessalonians 1:3

Philemon 1:10 : Colossians 4:9

Brethren:

Because my own thoughts not being of a sufficient nature today’s commentary will be taken from various sources.

“This epistle was written by the Apostle Paul, when a prisoner at Rome, as appears from its inscription and subscription; and seems to have been written at the same time, in the year 60, and sent by the same hand, as the epistle to the Colossians; seeing the same persons were with the apostle at the writing of both, and send their Christian salutations in the one, as in the other; compare and Archippus, the minister in Colosse, is made mention of in both, and it is very probable that Philemon, to whom it was written, was a Colossian, since Onesimus, his servant, on whose account, and by whom it was sent, is said to be one of the Colossians, Philemon is said to be one of the seventy disciples, and afterwards Bishop of Gaza; The occasion of the epistle was this; Philemon's servant, Onesimus, having either embezzled his master's goods, or robbed him, ran away from him, and fled to Rome, where the apostle was a prisoner in chains in his own hired house, under the custody of a soldier, and where he received all that came, and preached the Gospel to them, and among those that went to hear him, this fugitive servant was one, and was converted under his ministry; and who not only received the grace of God, but had such gifts bestowed on him as qualified him to be a preacher of the word. Now the design of this epistle is to reconcile Philemon to his servant, and to entreat him to receive him again, not only as a servant, but as a brother in Christ; and the most proper and prudent methods and arguments are used to engage him to it. The epistle, though it is a familiar one, and short, is very instructive; it shows great humility in the apostle, and that he did not think it below him to be concerned in doing such an office as to reconcile a master to his servant, and which is worthy of imitation; as also it teaches the right that masters have over their servants, which is not lost by their becoming Christians, and even ministers of the Gospel; and that recompense should be made unto them for injuries done by them: it likewise displays the riches of the grace of God, in the conversion of such a vile creature: and the wonderful providence of God in overruling that which was sinful in itself, running away from his master, to the greatest good, even the conversion of him; and is an instance of surprising grace: and from hence may be learned, that there is salvation in Christ for the chief of sinners; and that the conversion of them is not to be despaired of.” - John Gill - Theolgian

“Philemon lived at Colossae and was probably a convert of Paul and member of the Colossian church. Onesimus was a slave of Philemon who had robbed his master (verse 18) and fled to Rome where he had been converted under Paul's preaching (verse 10). It is the only individual or private letter written by Paul and is written to tell Philemon of the conversion of Onesimus and to make a plea for him. Through the kindness shown Onesimus we have revealed to us the great kindness of the Apostle's heart. He speaks to Philemon not as an apostle in authority, but as a friend to a friend, thereby showing his great courtesy. The letter is of inestimable value as showing the power of the gospel to win and transform a poor slave and to soften the harsh relations between the different classes of ancient society.” - Studylight . org

“The singular loftiness of the mind of Paul, though it may be seen to greater advantage in his other writings which treat of weightier matters, is also attested by this Epistle, in which, while he handles a subject otherwise low and mean, he rises to God with his wonted elevation. Sending back a runaway slave and thief, he supplicates pardon for him. But in pleading this cause, he discourses about Christian forbearance with such ability, that he appears to speak about the interests of the whole Church rather than the private affairs of a single individual. In behalf of a man of the lowest condition, he demeans himself so modestly and humbly, that nowhere else is the meekness of his temper painted in a more lively manner.” - John Calvin

“ St Paul intimates, (See Philemon 1:8-9) that he chose to lay aside all his apostolic authority, and to beg it as a favour of Philemon to be reconciled to Onesimus; and, in order to touch and melt the heart of Philemon, he begins with styling himself a prisoner of Jesus Christ. This affable and condescending manner of address must be owned to be more agreeable and engaging than that of authority and command. The apostle might here call Timothy the brother, and not his son, as he does elsewhere, to add weight and dignity to his character, and thereby render his name of more moment in behalf of Onesimus. Whoever contributed any way towards helping forward the gospel, were called the apostle's fellow-labourers.” - Adam Clarke - Theologian

The Epistle of Paul the Apostle to Titus Chapter Three

1 Put them in remembrance that they be subject to the principalities and powers, and that they be obedient, and ready to every good work.

2 That they speak evil of no man, that they be no fighters, but soft, showing all meekness unto all men.

3 For we ourselves also were in times past unwise, disobedient, deceived, serving the lusts and divers pleasures, living in maliciousness and envy, hateful, and hating one another.

4 But when that bountifulness and that love of God our Savior toward man appeared,

5 Not by the works of righteousness, which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost,

6 Which he shed on us abundantly, through Jesus Christ our Savior,

7 That we, being justified by his grace, should be made heirs according to the hope of eternal life.

8 This is a true saying, and these things I will thou shouldest affirm, that they which have believed God, might be careful to show forth good works. These things are good and profitable unto men.

9 But stay foolish questions, and genealogies, and contentions, and brawlings about the Law: for they are unprofitable and vain.

10 Reject him that is an heretic, after once or twice admonition,

11 Knowing that he that is such, is perverted, and sinneth, being damned of his own self.

12 When I shall send Artemas unto thee, or Tychicus, be diligent to come to me unto Nicopolis: for I have determined there to winter.

13 Bring Zenas the expounder of the Law, and Apollos on their journey diligently, that they lack nothing.

14 And let ours also learn to show forth good works for necessary uses, that they be not unfruitful.

15 All that are with me, salute thee. Greet them that love us in the faith. Grace be with you all. Amen

Cross references:

Titus 3:1 : Romans 15:1; 1 Peter 2:13

Titus 3:3 : 1 Corinthians 6:11

Titus 3:5 : 2 Timothy 1:9

Titus 3:9 : 1 Timothy 1:4, 7; 2 Timothy 2:23

Editor’s thoughts:

Verses 1-8 - The attributes and qualities that we must maintain to be good proxies of our Lord.

Be subject to those in authority over you and be ready to demonstrate your willingness to do good works for them. Do not speak evil of anyone, (idle gossiping and backbiting) nor repay evil with evil. (Read Romans 12:17; 2 Corinthians 2:20; 1 Timothy 5:13). Remember always, that we once traveled in similar company. But now, we have put on the new man of faith, and as such we should strive to refrain from all our former evils. (Read Ephesians 4:17, 24; Colossians 3:10, 12)

God has called us to demonstrate to the world how the righteous man should endeavor to live, however, let us not forget that it is His mercy, kindness, and love that caused Him to make the pathway to salvation by the sacrifices of Christ Jesus. Hereafter, let us walk in His image of righteousness.

Finally, always remember that it is through this redeeming of ourselves by Him to Himself, that we are saved. Our works are the fruition of that redemption. Maintain them always.

Verses 9-11 - Avoid contentious people. These are those that would seek to only cause strife within yourself and within your circle of those of your family and friends. To argue with such distracts from the paths you have been set upon. It is likewise of no profit to you.

Verse 14 - Read verse 3:8

The Epistle of Paul the Apostle to Titus Chapter Two

1 But speak thou the things which become wholesome doctrine,

2 That the elder men be watchful, grave, temperate, sound in the faith, in love, and in patience:

3 The elder women likewise, that they be in such behavior as becometh holiness, not false accusers, not subject to much wine, but teachers of honest things.

4 That they may instruct the young women to be sober minded, that they love their husbands, that they love their children,

5 That they be temperate, chaste, keeping at home, good and subject unto their husbands, that the word of God be not evil spoken of.

6 Exhort young men likewise, that they be sober minded.

7 In all things show thyself an example of good works with uncorrupt doctrine, with gravity, integrity,

8 And with the wholesome word, which cannot be condemned, that he which withstandeth, may be ashamed, having nothing concerning you to speak evil of.

9 Let servants be subject to their masters, and please them in all things, not answering again,

10 Neither pickers, but that they show all good faithfulness, that they may adorn the doctrine of God our Savior in all things.

11 For that grace of God, that bringeth salvation unto all men, hath appeared,

12 And teacheth us, that we should deny ungodliness and worldly lusts, and that we should live soberly and righteously, and godly in this present world,

13 Looking for that blessed hope, and appearing of that glory of that mighty God, and of our Savior Jesus Christ.

14 Who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works.

15 These things speak, and exhort, and convince with all authority. See that no man despise thee.

Editor’s thoughts:

Verses 1-8 - These passages emphasize the qualities needed to have an effective and truly faith-based church. Starting with the pastor's duties with speaking things of sound doctrine which are proper and noble, thereby showing himself to an example unto his flock.

Secondly, Paul speaks on how elder members of the congregation should behave. This being with reverence to God first, and then all others. That is to say, to fulfill the first two commandments; love God, love each other. Such actions can be used for exhortations, or reproofs, but must always be done with patience and love for they are instructions to those that walk behind those that have already trodden the paths before them.

Now it is understood that we men and women are mere flesh and are subject to all divers of anger at offenses whether they be real or perceived. However, brethren, let us lay aside our anger when it rises up to the surface. Remember, we are first called to share the Gospel, and secondly, to live it as best we may able.

Verses 8-9 - This was a time when servants, were usually in the form of slaves, but not always so. Therefore we must bear in mind that while we do not practice such today, the fact that there are those that do serve others, passages still applies. This can also be extended to employers. Therefore, pastors, elders, and congregational members; exhort, encourage all who serve in one capacity or another to always do all that they work at to do as unto our Creator for this is right, and just in His eyes.

Verses 11-14 - We are saved by the loving Grace of our Creator, and has now been made available for all peoples to accept. Remember always friends, that God is righteous and holy, and so it is our requirement to emulate both of theses aspects of His nature. Likewise remember that because He so loves us, we His creation that He was will to sacrifice all for us that we might be redeemed unto to Him.

Verse 15 - A renewing of verses 1, and 7. Speak to teach the Gospel, speak to exhort/encourage, speak to reprove/correct. And in all speech do so from God’s word

The Epistle of Paul the Apostle to Titus Chapter One

1 Paul a servant of God, and an Apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth, which is according unto godliness.

2 Unto the hope of eternal life, which God that cannot lie, hath promised before the world began:

3 But hath made his word manifest in due time through the preaching, which is committed unto me according to the commandment of God our Savior:

4 To Titus my natural son according to the common faith, Grace, mercy, and peace from God the Father, and from the Lord Jesus Christ our Savior.

5 For this cause left I thee in Crete, that thou shouldest continue to redress the things that remain, and shouldest ordain Elders in every city as I ap-pointed thee.

6 If any be unreproveable, the husband of one wife, having faithful children, which are not slandered of riot, neither are disobedient.

7 For a Bishop must be unreproveable, as God’s steward, not froward, not angry, not given to wine, no striker, not given to filthy lucre,

8 But harberous, one that loveth goodness, wise, righteous, holy, temperate,

9 Holding fast that faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine, and convince them that say against it.

10 For there are many disobedient and vain talkers and deceivers of minds, chiefly they of the Circumcision,

11 Whose mouths must be stopped, which subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

12 One of themselves, even one of their own Prophets said, The Cretans are always liars, evil beasts, slow bellies.

13 This witness is true: wherefore convince them sharply, that they may be sound in the faith.

14 And not taking heed to Jewish fables and commandments of men, that turn away from the truth.

15 Unto the pure are all things pure, but unto them that are defiled, and unbelieving, is nothing pure, but even their minds and consciences are defiled.

16 They profess that they know God, but by works they deny him, and are abominable and disobedient, and unto every good work reprobate.

Editor’s thoughts:

Verse 2 - God is not a man that He would lie. He cannot lie for that would be against His holy nature. (See Numbers 23:19)

Verses 7-9 - The qualities that would make up the needed requirements for church elders, and those that would be placed in positions of authority. Primarily, one who would be slow to anger, (Read Proverbs 19:11), patient(Read 2 Timothy 2:24), and noble in so far as being one that acknowledges all good report, (Read Philippians 4:4). Likewise said person, must be strong and grounded, hold steadfast in the belief of Christ, for that is sound doctrine. It can be used to exhort or reprove as needed.

Verse 11 - Quite the opposite of the noted above. These are the types that would sell the Gospel for profits only, or worse yet, sell false doctrines that would profit them only, and not those who have purchased it. The Gospel is to be freely given to any that would seek it.

Verse 15 - We are here reminded of Acts 10:9-15 and likewise Mark 7:20-21

Verse 16 - The facade of the ungodly and the hypocrite. Acting as if they are righteous pillars of the community by words, but in works, they are anything but so, and are therefore unfit for any service.

The Second Epistle of Paul the Apostle to Timothy Chapter Four

1 I Charge thee therefore before God, and before the Lord Jesus Christ, which shall judge the quick and dead at that his appearing, and in his kingdom,

2 Preach the word: be instant, in season, and out of season: improve, rebuke, exhort with all longsuffering and doctrine.

3 For the time will come when they will not suffer wholesome doctrine: but having their ears itching, shall after their own lusts get them an heap of teachers,

4 And shall turn their ears from the truth, and shall be given unto fables.

5 But watch thou in all things: suffer adversity: do the work of an Evangelist: cause thy ministry to be thoroughly liked of.

6 For I am now ready to be offered, and the time of my departing is at hand.

7 I have fought a good fight, and have finished my course: I have kept the faith.

8 For henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day: and not to me only, but unto all them also that love that his appearing.

9 Make speed to come unto me at once:

10 For Demas hath forsaken me, and hath embraced this present world, and is departed unto Thessalonica. Crescens is gone to Galatia, Titus unto Dalmatia.

11 Only Luke is with me. Take Mark and bring him with thee: for he is profitable unto me to minister.

12 And Tychicus have I sent to Ephesus.

13 The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but specially the parchments.

14 Alexander the coppersmith hath done me much evil: the Lord reward him according to his works.

15 Of whom be thou ware also: for he withstood our preaching sore.

16 At my first answering no man assisted me, but all forsook me: I pray God, that it may not be laid to their charge.

17 Notwithstanding the Lord assisted me, and strengthened me, that by me the preaching might be fully believed, and that all the Gentiles should hear: and I was delivered out of the mouth of the lion.

18 And the Lord will deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be praise for ever and ever, Amen.

19 Salute Prisca and Aquila, and the household of Onesiphorus.

20 Erastus abode at Corinth: Trophimus I left at Miletus sick.

21 Make speed to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.

22 The Lord Jesus Christ be with thy Spirit. Grace be with you, Amen.

Editor’s thoughgts:

Verse 2 - Be ready at any time to speak upon and spread the gospel of Jesus Christ. For one never knows when the opportunities might arise. Be knowledgeable and well armed by the word of God to do so. Likewise, use this knowledge not only as instruction, that should be done with love and patience, but also to rebuke or exhort as the case may be.

Verse 5 - Be careful and watchful in all that you do, and say. It is certain, that you will experience hardships and persecution, do so with patience, and know full well that God is perfecting and refining you for all good and profitable works.

Verse 17 - The Lord is faithful and will remain so as it is His very righteousness nature that makes Him so. In the various trials and tribulations that you will go through you will find that He will deliver you, and in the process strengthen you.

“Be instant in season, out of season By these words he recommends not only constancy, but likewise earnestness, so as to overcome all hindrances and difficulties; for, being, by nature, exceedingly effeminate or slothful, we easily yield to the slightest opposition, and sometimes we gladly seek apologies for our slothfulness. Let us now consider how many arts Satan employs to stop our course, and how slow to follow, and how soon wearied are those who are called. Consequently, the gospel will not long maintain its place, if pastors do not urge it earnestly.

Reprove, rebuke, exhort By these words he means, that we have need of many excitements to urge us to advance in the right course; for if we were as teachable as we ought to be, a minister of Christ would draw us along by the slightest expression of his will. But now, not even moderate exhortations, to say nothing of sound advice, are sufficient for shaking off our sluggishness, if there be not increased vehemence of reproofs and threatening.

But watch thou in all things. He proceeds with the former exhortation, to the effect that the more grievous the diseases are, the more earnestly Timothy may labor to cure them; and that the nearer dangers are at hand, the more diligently he may keep watch. And because the ministers of Christ, when they faithfully discharge their office, are immediately called to engage in combats, he at the same time reminds Timothy to be firm and immovable in enduring adversity.

Leaning on heavenly power, he was himself fully able to bear the whole burden and was so far from being discouraged by the influence of that fear which seized on all, that it became only the more evident that the grace of God has no need of receiving aid from any other quarter. He does not boast of his courage, but gives thanks to the Lord; that, when reduced to extremities, he did not give way nor lose heart under so dangerous a temptation. He, therefore, acknowledges that he was supported by the arm of the Lord, and is satisfied with this, that the inward grace of God served as a shield to defend him against every assault.” - John Calvin Theologian

The Second Epistle of Paul the Apostle to Timothy Chapter Three

1 This know also, that in the last days shall come perilous times.

2 For men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy,

3 Without natural affection, truce breakers, false accusers, intemperate, fierce, no lovers at all of them which are good,

4 Traitors, heady, high-minded, lovers of pleasures more than lovers of God,

5 Having a show of godliness, but have denied the power thereof: turn away therefore from such.

6 For of this sort are they which creep into houses, and lead captive simple women laden with sins, and led with divers lusts,

7 Which women are ever learning, and are never able to come to the acknowledging of the truth.

8 And as Jannes and Jambres withstood Moses, so do these also resist the truth, men of corrupt minds, reprobate concerning the faith.

9 But they shall prevail no longer: for their madness shall be evident unto all men, as theirs also was.

10 But thou hast fully known my doctrine, manner of living, purpose, faith, longsuffering, love, patience,

11 Persecutions, and afflictions which came unto me at Antioch, at Iconium, and at Lystra, which persecutions I suffered: but from them all the Lord delivered me.

12 Yea, and all that will live godly in Christ Jesus, shall suffer persecution.

13 But the evil men and deceivers shall wax worse and worse, deceiving, and being deceived.

14 But continue thou in the things which thou hast learned, and which are committed unto thee, knowing of whom thou hast learned them:

15 And that thou hast known the holy Scriptures of a child, which are able to make thee wise unto salvation, through the faith which is in Christ Jesus.

16 For the whole Scripture is given by inspiration of God, and is profitable to teach, to convince, to correct, and to instruct in righteousness,

17 That the man of God may be absolute, being made perfect unto all good works.

Editor’s thoughts:

Verses 2-5 - These verses can be summed up in verse four; basically stating that all men will be lovers of pleasure as opposed to loving the holiness and righteousness of God. Carnal desires will fill their every thought, and sear their minds as if with a hot iron (See Proverbs 1:29; 1 Timothy 4:2; Titus 1:16)

Verses 8-9, 13 - But rest assured friends that God's light, His word, will illuminate every evil deed and you will be able to recognize them so that they advance any false doctrines or unrighteous thoughts among the believers.

Verse 12, 16 - All those whose belief is in Christ will suffer some form of persecution. Whether it be physical, or the ostracizing of them from the general population. All will be considered fools, or weak of mind. And considered deniers of man's wisdom. However, as we know, all wisdom is from God and is bread and nourishment for the spirit. It is fit for teaching and correction. For guidance to those that have yet to learn righteousness. (See Proverbs 1:7, 9:10; Matthew 4:4)

Future Punishment and the Bible

(Part One)

by Samuel Logan Brengle (1860-1936)

Prefaced & Edited by R.P. Woitowitz Sr.

Brethren:
There are many that believe one of two doctrines.
First, hell is not real
Second, a loving God would not condemn anyone to eternal suffering.

Friends, both are lies. Jesus Himself (and I think He would know with all certainty) speaks many times over about Hell, describing it as a place of fiery torment, or as the outer darkness. Either way, it is the permanent and eternal separation from our Creator, period. There is no way around this, nor is there any sugar coating about it. I can think of no other punishment, no other condition so unbearable as to be cut off from Him. And yet, there are those that will not believe it could be so.
R.P. Woitowitz Sr. - Disciple of Christ

8 But unto them that are contentious, and disobey the truth, and obey unrighteousness, shall be indignation and wrath. 9 Tribulation and anguish shall be upon the soul of every man that doeth evil: of the Jew first, and also of the Grecian.

Joseph Cook, one of America's soundest and clearest thinkers, said to me a generation ago, 'Let the Churches banish from their pulpits the preaching of Hell for a hundred years, and it will come back again, for the doctrine is in the Bible, and in the nature of things.' And he said in his great lecture on the 'Final Permanence of Moral Character': 'The laws by which we attain supreme bliss are the laws by which we descend to supreme woe. In the ladder up and the ladder down in the universe, the rungs are in the same side pieces. The self-propagating power of sin and the self-propagating power of Holiness are one law. The law of judicial blindness is one with that law by which the pure in heart see God.'

There is but one law that can save me from 'the law of sin and death,' that is 'the law of the Spirit of life in Christ Jesus.' If I refuse to submit to that law, I abide eternally under the law of sin and death and endure eternally its dread penalties.

'Every sinner must be either pardoned or punished.'

I once heard these words uttered by The Army Founder in the midst of an impassioned appeal to men to make their peace with God; and they have remained in my memory, always representing a tremendous truth from which we can never get away. The Atonement opens wide the door of pardon, of uttermost Salvation, and of bliss eternal to every penitent sinner who will believe on Christ and follow Him, while it sweeps away every excuse from the impenitent sinner who will not trust and obey Him.

The Atonement justifies God in all His ways with sinful men.

The holiest beings in the universe can never feel that God is indifferent to sin when He pardons a believing sinner, lifts up his drooping head and introduces him to the glories and blessedness of Heaven because Christ has died for him. On the other hand, the sinner who is lost and banished to outer darkness, cannot blame God nor charge Him with indifference to his misery, since Christ, by tasting death for him, flung wide open the gateway of escape. That he definitely refused to enter in will be clear in his memory forever, and will leave him without excuse.

We do not often encounter now the old-fashioned Universalist, who believed that all men, whether righteous or wicked, enter into a state of blessedness the moment they die. But others, with errors even more dangerous, because seemingly made agreeable to natural reason and to man's inborn sense of justice, have come to take his place and weaken men's faith in the tremendous penalties of God's holy law; in fact, there seems to be a widespread and growing tendency to doubt the existence of Hell and the endless punishment of the wicked.

A theory often advanced is the annihilation, or extermination, of the wicked. It is said that there is no eternal Hell; and that the wicked do not enter into a state of punishment after death, but are immediately or eventually blotted out of existence.

Then there is the doctrine of 'eternal hope.' This asserts that the wicked will be punished after death, possibly for ages, but that in the end they will all be restored to the favor of God and the bliss of the holy. The words of our Lord to the traitor appear to be an unanswerable refutation of this doctrine. If all are to be saved at last, would Jesus have said about Judas 'It had been good for that man if he had not been born '? (Read Matthew 26:24) For what are ages of suffering when compared to the blessedness and rapture of those who finally see God's face in peace and enjoy His favor to all eternity?

There is something so awful about the old doctrine of endless punishment, and such a seeming show of fairness about these new doctrines, that the latter appeal very strongly to the human heart, and enlist on their behalf all the sympathies and powerful impulses of 'the carnal mind' which is enmity against God,' and which is 'not subject to the law of God, neither indeed can be.' (Read Romans 8:7; James 4:4)

In forming our opinions on this subject we should stick to the Bible. All we know about the future state is what God has revealed and left on record in 'the law and ..... the testimony,' and 'if they speak not according to this Word, it is because there is no light in them.' (See 1 John 1:6; Job 24;13) Human reason, as well as human experience, fails us here, and we can put no confidence in the so-called revelations of spiritualism nor in the dreams of sects who pretend to be able to probe the secrets of eternity. If the Bible does not settle the question for us, it cannot be settled.

The Bible teaches that there is punishment for the wicked after death, and that of this punishment they are conscious. In the record of the rich man and Lazarus, Jesus says: 'The rich man also died,..... and in Hell he lifts up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said,..... Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.' (Read 16:24)

Some labor hard to strip this Scripture of its evident meaning and to rob it of its point and power, by declaring that it is only a parable. On the contrary, the Saviour's statements are given as facts. But even though we admit the account to be a parable, what then? A parable teaches either what is or what may be, and in that case, these words lose none of their force but stand out as a bold word-picture of the terrible doom of the wicked.

Over and over Jesus speaks of the wicked being cast into 'outer darkness,' where 'there shall be weeping' and 'wailing and gnashing of teeth.' Three times in one chapter He speaks of the worm that dieth not and the fire that is not quenched. Paul says, 'Indignation and wrath, tribulation and anguish,' shall come upon the wicked. And John in the Revelation, says they are in torment.' What can all this mean but conscious punishment? (Read Matthew 8:12, 22:13, 25:30; Mark 9:44-48; Romans 2:8; Revelation 14:10, 20:10)

Let a man who never before saw the Bible, read these words for the first time, and he would at once declare that the Bible teaches the conscious suffering of the wicked after death. He might not believe the teaching, but he would never think of denying that such was the teaching of the Bible. The punishment mentioned in the Bible must be felt, must be conscious, otherwise, it is not 'torment,' 'tribulation and anguish.' The 'second death,' the death of the soul, must be something other than the destruction of its conscious existence. Jesus has defined for us eternal life as the knowledge of God: 'This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.' [John xvii. 3] If then this blessed knowledge constitutes eternal life, what is the death which sin imposes but just the absence of this knowledge, with consequent wretchedness and misery? To lose God, to sink into outer darkness, to lose all fellowship with pure and loving souls, to be an outcast forever, this is 'the second death,' this is 'torment and anguish,' this is 'Hell,' and this is 'the wages of sin.'

The Bible further teaches that the punishment of the wicked after death will be endless.

There are distinguished teachers and preachers who have declared that the Bible does not teach the eternity of sin and of punishment. But if we examine for ourselves, we find this teaching as clear as human language can make it. In the Revised Version we read: 'Whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin,' and eternal sin will surely be followed by eternal woe. While sin lasts misery lasts. The strongest terms that can be used have been used to teach eternal punishment. When we say a thing will last forever we have put it strongly, but when we duplicate the phrase and say it will last forever and forever, we cannot add to its strength -- we have said all that can be said. This is just what the Bible does in speaking of the punishment of the wicked. The phrase 'for ever and ever ' is the strongest term by which the idea of eternity is expressed in the Bible. It is the phrase used to express the eternal life and glory of the righteous: 'And they shall reign for ever and ever.' Paul used these words when he prayed for the continuance of God's glory: 'To whom be glory for ever and ever.' [Galatians i. 5; see also Philippians iv. 20; 2 Timothy iv. 18; Hebrews xiii. 21.] It is also the very phrase used to assert the eternal existence of God Himself -- Who 'liveth for ever and ever.' [Revelation iv. 9, 10; x. 6; xv. 7.]