I. WHAT THE BIBLE TEACHES REGARDING THE ENDLESSNESS OF FUTURE PUNISHMENT

1. To find out exactly what the Bible teaches as to the endlessness of future punishment let us turn first of all to the words of our Lord Jesus Himself in Matt. 25:46 (R. V.), +"And these shall go away into eternal punishment: but the righteous into eternal life."+ The first question that confronts us in studying this passage is what the word _aionios_ (_aionion_) which is here translated "_eternal_" means. The best Greek-English dictionary of the New Testament is Thayer's. In this dictionary Thayer after a careful study of the word, its derivation and its usage, gives these three definitions of the word, and these three only: (1) "Without beginning or end, that which always has been and always will be." (2) "Without beginning." (3) "Without end, never to cease, everlasting." It is frequently said that the word _aionios_ according to its derivation means _age-lasting_, and therefore may refer to a limited period. Even admitting this to be true, we should bear in mind that the meaning of words is not determined by their derivation but by their usage, and the most important question is not what the derivation of this word may be, but as to how it is used in the New Testament. It is used 72 times in the New Testament. Forty-four of these 72 times it is used in the phrase "eternal life," or as it is sometimes rendered, "everlasting life." No one questions that everlasting life is endless and that in connection with the word "life" "age lasting" (if that be its proper derivation of the word) means _lasting through all ages, never ending_. Once it is used in connection with the word "habitations," referring to the habitations which the blessed are to have in the world to come, and, of course, these also are never-ending. Once it is used of the "weight of glory" that in the world to come awaits the believer in Jesus Christ who endures affliction for Christ in the life that now is. In this case again, of course, by universal consent it means endless. Once it is used of the "house not made with hands" that believers in Christ are to receive at the coming of the Lord Jesus (II Cor. 5:1-8). Of course, this "house not made with hands" is everlasting. In fact the very point that is being brought forward in this passage is the contrast between our present bodies which are but for a brief time and our resurrection bodies which are to exist throughout all eternity. Once it is used of the future unseen things that never end, contrasted with the present seen things that are for a season (II Cor. 4:18). Of course, these are never-ending. That is the very point that is being brought out in the contrast. Once it is used of the everlasting "comfort" (R. V.) or "consolation" (A. V.) that "our Lord Jesus Christ Himself, and God our Father" give us, and that is certainly never ending. Twice it is used of the "glory" that those in Christ obtain (II Tim. 2:10). That, of course, by universal consent is endless. Once it is used of the "salvation" Christ brings, which is beyond question never ending. Once (Heb. 9:12) it is used of the "redemption" that Jesus Christ secures for us by His blood. This redemption is never ending. In fact, the chief point of contrast in the context in this case is between the temporary redemption secured by the _constantly repeated_ sacrifices of the Mosaic ritual and the never ending redemption secured by the perfect sacrifice of Christ made _once for all_. Once it is used of the "inheritance" that those who are in Christ receive (Heb. 9:15). Here again beyond a question it is never ending. Once it is used of the "_everlasting_ covenant" through Christ's blood contrasted with the _temporary_ covenant, based on the blood of bulls and goats, given through Moses. Here again it necessarily and emphatically means never ending. That is the very point at issue. Once it is used of the "everlasting kingdom" of our Lord and Saviour Jesus Christ (II Peter 1:11), and we are told in Luke 1:33, "of His kingdom there shall be no end." Once it is used of "everlasting gospel" (or good news) and that, of course, also never ends. Once it is used of the "everlasting God" (Rom. 16:26) and He certainly endures not merely through long ages, but without end. Once it is used of the Holy Spirit who is called "the eternal (or everlasting) Spirit," and He certainly endures, not merely through long ages, but throughout an absolutely endless eternity. This covers fifty-nine of the seventy-two times it is used, and in these fifty-nine instances the thought of endlessness is absolutely necessary to the sense, and in not a single one of the thirteen remaining times where it is used is it used of anything that is known to end. If usage can determine the meaning of any word then certainly the New Testament use of this word determines it to mean _never ending_, or, as Thayer defines it, "_without end, never to cease_, everlasting."