FAQ 1. What is fire in the Bible all about?

What is fire in the Bible all about?

Because of the extensive underlining in the original book format, this particular question would be best studied by downloading the book. Refer to pages 31-34, 207-215 of the revised 2010 edition Hope Beyond Hell.

Fire, as it relates to God’s judgments, is a metaphor. It should never be taken literally. To do so falsifies Scripture. God is both “Love” and a “Consuming Fire” (1Jn. 4:8, 16; He. 12:29). It is comforting to know that our loving Father is committed to consume all evil in us. For more on fire, see pages 243-244.

Fire Not Quenched

Thomas Allin wrote:

Any good lexicon will show us how little the term trans-lated “unquenchable” really conveys that idea. Homer of-ten applies it to “glory,” “laughter,” “shouting,” to the brief fire that consumed the Grecian Fleet. Eusebius twice says that martyrs were consumed in “unquenchable” fire. Church Hist. Vi.41. Cyril calls the fire that consumed the burnt offering, unquenchable. –De ador.lib.x. It is terrible to think of the agony caused to loving hearts by misleading translations; perhaps, most of all by that disgraceful rendering, “never shall be quenched.” Mk. 9:43-45 (now removed after it has worked such evil.) (3)

To understand what Mark meant by “unquenchable,” we must go to the Old Testament. “The fire on the altar is burning on it, it is not quenched, and the priest hath burned on it wood morning by morning…fire is continually burning on the altar, it is not quenched” (Le. 6:12-3).

Here we have a fire kept continually burning by the constant efforts of the priests each day. It is a fire with a purpose. Once it accomplished its purpose in the Aaronic priesthood, it was allowed to go out. Who believes the fires burning on those Old Testament altars are still burning today?

[Turn to 2K. 22:17; Is. 34:8-10; Jer. 21:12.]

Generation to generation is not forever. God’s “unquenching” fury against Israel in these passages does come to an end. “Circumcise…your hearts…lest My fury comes forth like fire, and burn so that no one can quench it, because of the evil of your doings.…Take Refuge!…For I will bring disaster from the north, and great destruction” (Jer. 4:4-7). The words, “no one can quench it,” mean that no one can extinguish it while it runs its course. It is another way of saying “unquenchable.” The terminology here points to some form of remedial judgment. It is important to note that He brings chastisement because of the evil “of” their doings and not because they “are” evil beings beyond recovery. The prevalent theology is built on the latter.

“Its cities were broken down… by His fierce anger.… ‘The whole land shall be desolate; yet I will not make a full end [“destroy completely”—NIV; see also Jer. 5:10, 18]. For this shall the earth mourn,…because I have spoken. I have purposed and will not relent, nor will I turn back from it’” (Jer. 4:26-28).

“You have stricken them, but they have not grieved; You have con-sumed [burned] them, but they have refused to receive correction;…They have refused to return…for they do not know the way of the Lord, the judgment of their God” (Jer. 5:1-4).

Why does the fire of His fury burn so that no one can quench it? Is there a purpose? Absolutely! (Jer. 4:28). It is a refiner’s fire (Mal. 3:2, 3). He consumes to correct (Jer. 5:3; 30:11). If they continue to refuse, He continues to consume, for He is relentless (Jer. 4:28). “Unquenchable” means “unstoppable.” He will not cease until His purpose is achieved. “Behold, My anger and fury will be poured out on this place—on man and beast, the trees of the field, the fruit of the ground. And it will burn and not be quenched” (Jer. 7:20). If unquenchable is not forever for beasts, trees, and fruits, why must it be so for people?

“Behold, My anger and My fury will be poured out…and it will burn and not be quenched.…This is a nation that does not obey the voice of the LORD their God nor receive correction.…For the children of Judah have done evil in My sight” (Jer. 7:20, 28, 30). The purpose of God’s judgments are correction for “having done” evil, not annihilation or eternal torment for “being hopelessly evil.” An infinite difference lies between these two ideas.

“If you will not heed Me…then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem, and it shall not be quenched” (Jer. 17:27). Have the palaces stopped burning yet?

“I will kindle a fire in you, and it shall devour every green tree and every dry tree in you; the blazing flame shall not be quenched, and all faces from the south to the north shall be scorched by it. All flesh shall see that I, the LORD, have kindled it; it shall not be quenched. Then I said, ‘Ah, Lord GOD! They say of me, Does He not speak parables?’” (Ez. 20:47-49).

Yes, He does speak in parables, and the meaning of “shall not be quenched” is not the same as “shall not ever be quenched.” Note that they are not to be tormented forever, but scorched! Those who received our Lord’s words understood that “unquenchable” did not last forever, but went on relentlessly until its objective was attained (see also Is. 1:31; Amo. 5:6).

Refining Fire

We all will be salted (NAS) with His refining, purifying fire. “…cast into hell fire where their worm does not die and the fire is not quenched. For everyone will be seasoned [purified GNT] with fire” (Mk. 9:47-49). Note that the fire that purifies us is directly linked to “hell” fire! And it affects “everyone,” which includes you and I. “Purified with fire” are the testing, trials, and judgments God must bring us through to perfect us. These are the means by which we are transformed into the image of Christ—the purpose of our salvation. Even Christ “learned obedience” through the trials of suffering (He. 5:8). “The disciple is not above His Master” (Mt. 10:24). If we resist His purifying fires in this age, we will need to go through them in the next, for our God is relentless (unstoppable—Jer. 4:28), as we saw above. He will not give up on us until His purposes for us are accomplished! Consider the following texts:

• You tested us; refined us as silver, brought us into the net; laid affliction on our backs, caused men to ride over our heads; We went through fire.…But You brought us out to rich fulfillment (Ps. 66:10-12).

• He is like a refiner’s fire and like launderer’s soap. He will sit as a refiner and a purifier of silver; He will purify the sons of Levi, and purge them as gold and silver, that they may offer to the LORD an offering in righteousness (Mal. 3:2, 3).

• He will baptize you with the Holy Spirit and with fire (Mt. 3:11; Lu. 3:16).

• I came to cast fire upon the earth; and would that it were already kindled (Lu. 12:47-49 RSV)!

• Each man’s work will become manifest…it will be revealed with fire, and the fire will test what sort of work each one has done. If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire (1Co. 3:13-15).

• Your faith…is tested by fire… (1Pe. 1:7).

See also Is. 48:10, Jer. 9:7, Da. 11:35, Zec. 13:9, Re 3:18, and page 243. God refines, purifies, and purges us to richly fulfill us, that we may offer a righteous offering! Our works can only be evaluated through the testing of what is called “fire.” Even our faith must be so tested. Fire is a good thing. It is for our fulfillment regardless of its pain. No fire. No pain. No gain.

Undying Worm

“And they shall go forth and look upon the corpses of the men who have transgressed against Me. For their worm does not die, and their fire is not quenched” (Is. 66:24). “The corpses of this people will be food for the birds of the heaven and for the beasts of the earth. And no one will frighten them away” (Jer. 7:33). The undying worm concept, in my view, has been greatly misunderstood. The term is not saying people cannot die and thus must live on in perpetual torment. William Barclay pointed out:

The Valley of Hinnom [Gehenna] became the place where the refuse of Jerusalem was cast out and destroyed. It was a kind of public incinerator. Always the fire smoldered in it, and a pall of thick smoke lay over it, and bred a loath-some kind of worm which was hard to kill (Mark 9:44-48). So Gehenna…became identified in people’s minds with all that was accursed and filthy, the place where useless and evil things were destroyed. (4) (Also bodies of criminals – p. 215)

Fire and worms reflected the repugnant conditions taking place in the Jerusalem dump. Both act as purifying agents by destroying disease carrying organisms. They represented the purifying aspect of the Gehenna judgment. They are relentless until all dross and decayed matter are consumed. Therefore, God’s purifying purpose of removing all impurity in those judged will be fully accomplished. This offers no support for the idea that judgment must be endless.

Lake of Fire—An Everlasting Torture Chamber?

“The Ancient One sat down to judge…He sat on a fiery throne…and a river of fire was pouring out flowing from his presence…” “He shall be tormented with fire and brimstone… in the presence of the Lamb.” “If I make my bed in hell, behold, You are there” (Dan. 7:9-10 NLT; Re. 14:10; Ps. 139:8). It brings me great comfort to know that our Father and Christ Himself are present with us in God’s fiery judgment. Whether the metaphor is a “river,” a “lake” or “hell,” He is with us. Our Father’s consuming and refining fire (He.12:29; Mal. 3:2-3) flows from He who IS Love – unfailing, unending Love. (1Jn. 4:8,16; 1 Co. 13:8; Ps. 13:5 NIV).

Re. 20:14 defines the “lake of fire” as both the “second death” and “death and Hades cast into it.” Death cast into fire is the death of death; the last enemy destroyed! (1Co.. 15:26- see page 111). I see this as also dying to our sinful self (Ro. 6). Once God, as a Consuming Fire, consumes the dross in us, destroys the death in us if you will (Ro. 8:6; 1Ti. 5:6; 2Co. 5:14-15), we come forth in newness of life, a new creation! (Ro. 6:4; 2 Co. 5:17). This conforms with the Gehenna “until” judgment of Mt. 5:22-26.

Torture is tumpanizō (Strong’s #5178), used once in the NT: “…others were tortured, not accepting their release, so that they might obtain a better resurrection…” (He. 11:35). The Greek word associated with “torment” in the fiery lake is not tumpanizō, but basanizo (Strong’s # 928). “Torment” (basanizo) is used of a sick person, of a ship “tossed” with waves; “toiling” in rowing; “vexed” regarding Lot; birth—“pains” (Mt. 8:6; 14:24; Mk. 6:48; 2Pe. 2:8; Re. 12:2). This is not torture. Charles Pridgeon, president and founder of the Pittsburgh Bible Institute, wrote:

The original idea of basanizo is “to put to the test by rub-bing on a touchstone,” to test some metal that looked like gold to find whether (Mal. 3:2-3) it was real or not. The meaning and usage harmonizes with the idea of divine purification and the torment which is the test to find whether there has been any change in the sufferer.…Sulphur [brimstone] was sacred to the deity among the ancient Greeks; and was used to fumigate, to purify, to cleanse and consecrate to the deity; for this purpose they burned it in their incense. In Homer’s Iliad (16:228), one is spoken of as purifying a goblet with fire and brimstone. The verb derived from Theion is Theioo, which means to hallow, to make divine, or to dedicate to a god (see Liddell and Scott Greek-English Lexicon, 1897 Edition). To any Greek, or any trained in the Greek language, a “lake of fire and brimstone” would mean a “lake of divine purification.” (5)

The Greek-English Keyword Concordance translates the Greek word theion as both “brimstone”(sulfur) and “divine.” It reads: “Sulphur (divine), was so called because it was used in the lustrations [purification ceremonies] of false worship.” (6) The Word Study Concordance has “brimstone” (Strong’s #2303; thīon) derived from thīos (Strong’s #2304 which the KJV and NIV both translate as “Divine”–Ac. 17:29; 2 Pe. 1:3-4). (7) Vine says theion (brimstone) originally denoted “fire from heaven,” and goes on to say that “sulfur was used in pagan purifications.” (8) So all the sources agree here. The lake of fire and brimstone means a lake of divine purification. Wow!

Consider the references to this “lake of fire,” called the “second death.” “He who overcomes shall not be hurt” [injured – CLT] by it. (Re. 2:11). Being “injured” by something is a far cry from being infinitely tormented.

“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests…and shall reign with Him a thousand years” (Re. 20:6). I believe that those having part in this resurrection already died the “second” death when they died to sin on earth (Ro. 6).

“The dead were judged according to their works…Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works” (Re. 20:12-13). “According to works” is in direct conflict with a mass generic sentence!

“Then Death and Hades were cast into the lake of fire. This is the second death” (Re. 20:14). The death of death! The last enemy is destroyed!

“The cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death” (Re. 21:8). These are having their “part” which harmonizes perfectly with “according to works,” but is totally inconsistent with infinite penalty. For how can what is infinite be “part” of something greater? The closer we look at the language of judgment in Scripture, the more it contradicts the prevalent view.

“They are having no rest day and night, those worshiping the wild beast and its image” (Re. 14:11b CLT). This refers to the time prior to their judgment as it is unthinkable they would continue to worship the beast while being chastised for doing so. Even if they did, it indicates nothing about the duration of their judgment. In addition, as we said concerning “in part,” and “according to works,” the concept of “day and night” pertains to the time realm, and is inconsistent with eternity.

First Time “Gehenna” Used by Christ

[Turn to Mt. 5:21-22.]

At the very outset of the New Testament, Christ established the limited nature of the Gehenna judgment. This is extremely significant. For in the context of His first mention of it, He confirmed the Mosaic code of justice: “An eye for an eye, and a tooth for a tooth” (Mt. 5:38 derived from Ex. 21:24; Mt. 5:17-19). This code established that each crime merits a just and fit punishment, one obviously measurable: “You shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe” (Ex. 21:23-25). If Christ understood Gehenna to be everlasting, He could not have associated it with the Mosaic code. What is measurable about everlasting? And furthermore, He specifically confirmed this by saying that the same measure we use on others will be used on us! (Mt. 7:2). This indicates Gehenna is not eternal. For example, no derogatory remark (fool) afflicts everlasting pain, and therefore cannot merit everlasting punishment in return.

[Turn to Mt. 5:23-26.]

“Prison” here is a metaphor for Gehenna. This harmonizes with the “prison” of 1Pe. 3:19, and the Father’s sentence of Mt. 18:34-35. It is directly linked to Gehenna in the preceding verse (Mt. 5:22) by the word “therefore,” and it is immediately followed by another Gehenna judgment in the very next passage (Mt. 5:27-32). Thus, Mt. 5:23-26 is “sandwiched” between two Gehenna judgments. The final clincher is that the Lord identifies the Gehenna judgment as a most serious judgment we are all to fear. He says, “Truly (Assuredly NKJV) I say unto you.” That is serious. What other judgment could he possibly be referring to in this context but the Gehenna judgment?

“Truly I say to you, you will not come out of there [Gehenna] until you have paid up the last cent.” The word “until” unmistakably confirms Gehenna is of a limited duration. Once the penalty is exacted, release follows, but not before. Note He addressed these words to a mixed audience of believers and unbelievers (Mt. 5:1; 7:28; 8:1). (See also Mt. 18:34-35).

[Turn to Mt. 5:27-30.]

Here, He describes the consequences of sinning lustfully. We can all imagine the scene—not pleasant. Nevertheless, these are concepts we can identify with in this physical world. With Gehenna, however, we know little. We have to trust Christ implicitly. So what does He say? It is “more profitable” to lose an eye or a hand, than to experience Gehenna. That’s it. That is all He chose to say. If Gehenna were truly unending and horrible beyond what we can imagine, how could He describe it merely as “less profitable”? Is this all He could say to contrast momentary and unending pain? Such a phrase can only describe another finite penalty, though to a degree more severe.

For the continuing exposition of Christ’s use of Gehenna, including: “Fire not Quenched,” “Refining Fire,” “Undying Worm,” and “Lake of Fire,” see page 207.

Whatever judgment fire entails, we can be confident it conforms to the character of our Father. “He is like a refiner’s fire…He will sit as a refiner and a purifier of silver; He will purify the sons of Levi…that they may offer to the Lord an offering in righteousness”(Mal. 3:2-3). Please note that His judgment fire is administered in the presence of the Lamb who was slain for us from the foundation of the world (Re. 14:10; 13:8). He certainly will not rest day and night as He looks on our sufferings with His unchanging heart of compassion (Mt. 9:36; He. 13:8).Everything God does was planned before the world began. Gehenna was not something God was forced to create because man surprised or disappointed Him. Nothing is an afterthought. All things serve His good purposes for His creation, a creation which He declared to be, “indeed” very good (Ge. 1:31). It is critical we know that God is in full control of His world. Please reflect on: 1Pe. 1:18-20; 1Co. 2:7; Ep. 1:4; 2Tim. 1:9; Titus 1:2.

Second Time “Gehenna” Used by Christ

Gehenna,… Hebrew Ge-Hinnom, or Valley of Hinnom… to the south of Jerusalem, where, after the introduction of the worship of the fire-gods by Ahaz, the idolatrous Jews sacrificed their children to Molech…(2 K. 23:10). After this it became the common refuse-place of the city, into which the bodies of criminals, carcasses of animals, and all sorts of filth were cast. From its depth and narrowness, and its fires and ascending smoke, it became the symbol of the place of the future punishment of the wicked… As fire was the characteristic of the place, it was called the Gehenna of fire.¹

[Turn to Mt. 10:17, 24-31] (Parallel passages: Mt. 10:28, Lu. 12:5)

Here, our Lord says in one breath, to fear God and not to fear Him. Unless the Spirit opens our understanding, we will see much contradiction in the Bible. So, which is it? Do we fear, or do we not?

God uses adversity, persecution, sickness, and suffering in all of their forms to refine and mold us into the image of Christ (Ja. 1:2-4; 1Pe. 4:1-2, 12-14). Here God is urging us to accept the cross of suffering (in this case, persecution) for our spiritual development. To cower from our ordained trials only impedes God’s refining work in us. Those whom He is not allowed to refine and mold now, must yet be refined in the Gehenna fire of purification in a more encompassing way—body and soul. The Gehenna destruction must break down the resisting strongholds of self-will in the soul. This apparently is a more painful process warranting a greater degree of fear than that which is experienced merely in the physical body.

We consist of more than just soul and body, but also of spirit. Even if our soul and body were to be annihilated (if God were to do that), our spirit is not mentioned. The apostle Paul identified three parts of our being. “May your spirit, soul, and body be kept sound and blameless at the coming of our Lord Jesus Christ” (1Th. 5:23 RSV). And why are we commanded to love God with all our heart, soul, mind if there are no distinctions (Mt. 22:37)? What is meant by the Word of God piercing even to the division of soul and spirit (He. 4:12)? What is the difference between these two terms? In defining soul, W. E. Vine, in his An Expository Dictionary of Biblical Words provides 11 separate definitions! (2) This is a challenging word! Regardless of the specific meaning of “soul,” it is the end purpose of God’s judgments that is the issue. For light here, we must search the whole revelation of God. Our study of the word “destruction” in Chapter 1 demonstrated that “destruction” does not necessitate eternal ruin or annihilation, but on the contrary, can be shown to result in a glorious and constructive purpose.

Those of the Calvinist and Reformed traditions do not see this as a real threat to the elect or first-fruits. He is merely “able” to destroy. They support this with Mt. 3:9: “God is able to raise up children to Abraham from these stones.” They reason that because He does not really raise children from stones, though He could, neither does He annihilate or eternally torment His children, though He could.
It was important to Christ that His disciples understood that the Ge-henna judgment was from their “Father.” As a father of three, this speaks volumes to me. A loving father always has the welfare of his children at heart in all his disciplines. That our Lord links it with such an endearing term is strong evidence against the prevalent view.

So, are we to fear our Father or not? He clearly did not intend that His hearers should continue in fear, as He immediately completes His thought by exhorting them not to fear. Now, consider the outcome had the disciples understood His threat as everlasting torment: Would they have cared if they were of more value than birds, if everlasting torment hung over their heads? Such apparent words of comfort would be a mockery. Why even express such a trifle? It is certainly not the “fear not” they would remember, but the “fear Him” who can torment forever. Since our Lord immediately followed His threat with such comforting words, it is very hard for me to believe everlasting torment could have possibly been in anyone’s mind that day.

Third Time “Gehenna” Used by Christ

[Turn to Mt. 23:15]

If Gehenna is everlasting (beyond measure), how can one deserve it twice as much as another? Only a measurable penalty can be merited twice as much.

[Turn to Mt. 23:33, 36-39]

We must not make too much of the words “serpents” and “vipers,” for Jesus even calls Peter, whom He loves, “Satan”. In asking, “How will you escape the sentence of Gehenna?” (vs. 33), the Lord is asserting that they will not escape (verse 36 confirms this). Then He says, “Jerusalem, Jerusalem…how often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling.” Do you not sense God’s broken heart, His true heart for His wayward children? “Truly I say to you, all these things [the sentence of Gehenna (vs. 33) and the guilt of all the righteous blood (vs. 35)] will come upon this genera-tion…Behold, your house is being left to you desolate! For I say to you, from now on you will not see Me until you say, ‘Blessed is He who comes in the name of the Lord!” Here is that word “until” again (vs. 39). The sentence of Gehenna endures only “until” they say, “Blessed is He.…” These in Gehenna will once again see the Lord and call Him Blessed. (Ps. 66:4-8; Re. 5:12-13).

Last Time “Gehenna” Used by Christ

[Turn to Mt. 18:9 and Mk. 9:43-50.]

This passage is similar to what was said on the first occasion except it introduces two new concepts—a fire that is not quenched, and the undying worm. A few translations have translated “unquenchable fire” as “fire that never goes out” (vs. 43). This is unjustified, as “never” is not in the Greek. The literal translations do not use it (YLT, CLT, ROTH, ESV 2001), and most of the others do not use it either (RSV, NAS, JB, NEB, DBY, Douay, etc.).

“…the fire is not quenched. For everyone will be salted with fire” (Mk. 9:48-9). The word “for” links Gehenna fire to fire that salts everyone. What is the relationship between these two? Are they one and the same? If not, why are they linked together? This link is strong evidence that in some way, they both (the Gehenna and salt fires) must carry a constructive purpose.

Great, Marvelous, Just are Thy Acts – by Charles Rutsch

“For neither is the Father judging anyone, but has given all judging (“krisis” Strong’s #2920) to the Son, that all may be honoring the Son, according as they are honoring the Father. He who is not honoring the Son is not honoring the Father who sends Him…and those who do good shall go out into a resurrection of life, yet those who commit bad things, into a resurrection of judging [krisis]”( Jn. 5:22, 23, 29 CLT). Note: the same Greek word “krisis” is used in verses 22 and 29.

All judging has been given to the Son, that all would honor the Son. Every heart will honor Jesus Christ as their Savior for in the name of Jesus (His name means Savior) every knee will bow (Ph. 2:10) and all will say, “Only in the Lord is there righteousness and strength” (Is. 45:24). Not only will every knee bow to Him Who is their Savior, but all will forsake their false idols, and every tongue will acclaim Jesus Christ to be their sovereign Lord (Ph. 2:11). And every tongue will praise God (Ro. 14:11). No one can say that Jesus is Lord except by the Holy Spirit (1Co. 12:3).

The primary purpose of judgment is to break down all idolatry and false worship, so that we will only honor and worship the true God. We tend to honor and worship ourselves, money, false gods, etc. Yet, all pride will be humbled and all trust in idols will be broken down. Nebuchadnezzar is an object lesson in God’s ways. He is first proud of all his accomplishments and is self-exalting, but then he loses his mind for seven seasons, is humbled, and then worships the true God who is really in control of everything (Da. 4:28-37). All God’s judgments operate on this same principle. “For I am the Lord, I do not change therefore you are not consumed, O sons of Jacob” (Mal. 3:6).

Great and marvelous are Thy acts, Lord God Almighty! Just and true are Thy ways, King of the eons! Who may by no means be afraid of Thee, Lord, and glorify Thy name? For Thou only art benign (holy KJV, kind YLT). For all the nations shall arrive and worship before Thee, for Thy just awards (righteous acts – NIV) were made manifest (Re. 15:3, 4 CLT).

In II Thessalonians, Paul talks about the man of lawlessness who will sit in the temple and demand worship at some point in the future. People may think they would not be foolish enough to worship such a man, but really, we all have a strong tendency to sit in the temple of own hearts and worship, exalt, and honor ourselves. What will play out on the world stage is really what goes on in our hearts. People do not honor, worship, and serve the true God. So He “sends an operation of deception that all may be judged who do not believe the truth” (2Th.2:12). This judgment humbles and breaks down everything that people had confidence and faith in so that “all the nations shall come and worship before You, for Your judgments have been manifested” (Re. 15:4).

Judgment is that which corrects and straightens out. If we are proud and idolatrous then we need to be corrected. Nebuchadnezzar experienced this painful process, but the end result was for his good. Those who experience the “resurrection of judging” (krisis) will go through a judging process that is ultimately for their good as well. (9)

References

1 Vincent, Marvin. Word Studies in the New Testament- 2nd Ed. Mclean, VA: Mcdonald Publishing. 1888. Vol. I 40.
2 Vine, W.E. An Expository Dictionary of Biblical Words. New York: Nelson, 1985. 588.
3 Allin, Thomas. Christ Triumphant. 1878. Rpt. 9th ed. Canyon Country, CA: Concordant, n.d. 265-266.
4 Barclay, William. “The Gospel of Matthew.” Daily Study Bible Series. Philadelphia: Westminster, 1978. 141.
5 Pridgeon, Charles H. Is Hell Eternal or Will God’s Plan Fail? Third Ed. n.p. 1931. Chapter 11
6 Knoch, A.E. Concordant Greek-English Keyword Concordance. Canyon Country, CA: Concordant, 1947. 80, 293.
7 Wigram, George, and Ralph Winter. The Word Study Concordance. Wheaton, IL: Tyndale House, 1978. 2307.
8 Vine, W.E. An Expository Dictionary of Biblical Words. New York: Nelson, 1985. 80.
9 Rutsch, Charles. Carmichael CA. Nov 11, 2009. From an email received.

From Hope Beyond Hell Revised 2010 pages 31-34, 207-215, 240