7. In Mt.8v29. Mk.5v7. and Lk.8v28, "basanizo" describes the fear demons have of confinement in Hades and Hell.
In Mark.5v7., the demons scream out ("krazo"), "What have we in common with thee, Jesus thou Son of the Most High God?" The demon then, amazingly, beseeches Jesus, and adjures Him in the name of God, "torment me not," which in both Mk.5v7. and Lk8v28., is "mê me basanises," (the 2nd. person singular aorist subjunctive of "basanizo"), which Young, in his "Concise Critical Comments," translates as, "mayest thou not try (or test) me!" We also see from Mt.8v29., that the demons ask Jesus, "Are you come here to torment (or try, Young) us ("basanisai," the aorist infinitive of "basanizo") before the time?" Don't try me before the appointed time ("pro kairou") of judgement." From Lk.8v31., we also see the demons feared a test and trial of their lives before the appointed time of judgement, and, in their eyes, a premature time confinement in God's prison, the Abyss, for they implored Jesus not to send them into the Abyss, but to allow them to enter into a herd of pigs. Jesus allowed this, and all the pigs immediately rushed into the lake and were drowned. Jesus almost certainly knew that this would happen, and probably allowed it to teach both the apostles and ourselves, that we must not listen to the requests of demons, but should always dispatch them into the Abyss. Again "basanizo," is most appropriate here, for it surely speaks of a test and trial of the lives, works, and characters of the demons before the time of their final judgement, when they will be cast into Hell.

The demons recognised Jesus, but this is not surprising for He was their Creator, and before they followed Satan into evil, they, with all the angelic hosts, sang and shouted for joy when the foundations of the earth were laid. Job.38v4-7. That once beautiful angels have become totally malicious demons, is shown by the way that they continually and sadistically inflicted physical and mental pain on the poor man that they possessed. These demons forced him to cut himself, and the anguished cries that poured from his lips night and day, shows how grievously they afflicted his mind. God will certainly not descend to similar sadistic methods in His punishment of the wicked. The demons were filled with fear and terror when they thought that Jesus would restrict their evil activities and imprison them in the Abyss long before the appointed time of their future confinement in the Lake of fire. This fear tormented them, but they still would not repent.

8. In Rev.14v9-11. "basanizo" is used in connection with the eternal judgement of Antichrist's followers.

The judgement on the wicked is said to last for ever.
In Rev.14v9-13., a third angel proclaims to the world the warning that if anyone worships and follows Antichrist from this time forward, they will come under eternal judgement. This third angel tries to turn people to the way of righteousness by arming men against the fear of the Beast by warning them of the greater fear of Hell. At this stage of events people will see the terrible destruction about them caused by the wickedness of Antichrist. They will also hear about God's wonderful plans through the preaching of these mighty angels, so at this time, anyone who turns their back on God will have made up their minds in full light to sin for ever, and so are unreconcilable, and when Jesus returns, they defiantly fight Him, and blaspheme Him to His face. Rev.16v21. 19v19. Ps.2v1-5. When people see the misery that their sin has caused and say, "I love evil, and I am still going to be evil, and I hate God and righteousness," God cannot show mercy. It would be wicked to be merciful and forgive those who love evil and will not repent, and who are determined to sin for ever. Jn.9v41. 15v22-25.

In Rev.14v10. God warns Antichrist's followers that they will be forced to drink, "Of the wine of the wrath of God."
God warns that He will lay aside the strong restraint of many ages and blaze out in hot "thumos" fury against the evil followers of Antichrist. God also warns of His more settled determined judicial "orge" anger, "the cup of his anger." In Rev.16v19. and 19v15., we have both "thumou" and "orges," the wrath of the anger of God. The strength of God's anger is said to be "prepared unmixed," "tou kekerasmenou akratou," literally "the mixed unmixed," it speaks of strong wine unmixed with water, but mixed with spices to make it still stronger, the wicked followers of Antichrist will drink of God's fury and anger, and will not escape.

N.B. Rev.14v9-11., is a vital key to the correct interpretation and understanding of eternal punishment.
This is one of the most critical Scriptures about eternal punishment, and a careful examination of it will bring considerable enlightenment. In Rev.14v10., "he shall be tormented in fire," is "basanisthesetai en puri;" Young, in his "Concise Critical Comments, says it literally means he shall be "tried in fire," which shows that the thought of being tested or tried can definitely apply here. "Basanisthesetai," is the third person singular future passive indicative of "basanizo," the singular emphasises that each individual will have to answer personally to God for their decision to follow Antichrist into evil. Also note that "with fire, "en puri," should read "in fire." Rev.19v20. 20v10. 21v8. Similar imagery is used in Gen.19v24. Is.30v33. and Ezek.38v22.. "Basanizo," can definitely here have its basic literal meaning of testing.

"In the presence of the holy angels and in the presence of the Lamb;" "in the presence," on both occasions," is the adverb "enopion," 1799; a compound of "en," "in," and "ops," "the eye." "Enopion," is derived from "optomai," 3700, which means, to see, to look at, in the passive sense, to allow oneself to be seen. "Enopion," means literally "in the sight of," and is used in connection with both God and men, as in 2Cor.8v21., "Providing for honest things, not only in the sight of the Lord, but also in the sight of men." See. Acts.4v19. 10v31. Rom.3v20. 12v17. 1Tim.6v13. In this sense it can mean "before," or "in the presence of." So Rev.14v9-11., states that the eyes of the Lamb and the holy angels examine the souls of Antichrist's followers in the lake of fire, and their reaction to their confinement there, and it also appears that the wicked are conscious of their presence.

What are Jesus and the holy angels looking for? Why are they examining the wicked?

1. Has justice got to be seen to be done, and proved beyond any doubt?
It is as true in Heaven as on earth, that justice has not only to be done, it has also to be seen to be done. The inhabitants of God's kingdom need to know beyond any shadow of doubt, that no one in Hell is repentant.. As Jesus and His angels examine the reaction of the wicked to confinement in Hell, they look for any trace of repentance; however, all they find in them is a bitter hatred of God, His children, and righteousness, and a love of evil, and a determination to sin for ever. The attitude of the wicked before the throne of God and in Hell will reveal to all the determined impenitence of the sinner and his hatred of righteousness. The wicked fearfully look forward to the day of judgement. Heb.10v26-30. However, though they wail over their confinement, they will gnash their teeth in bitter anger, and blaspheme God to His face. Rev.19v19. 16v9,11,21. Ps.2v1-3. Mt.8v12. 13v42,50. 22v13. 24v51. 25v30. Lk.13v28.

2. Is the revelation of this evil necessary to preserve the eternal happiness of God's kingdom?
Has the destructive effect of evil on the personality got to be manifested to all in the kingdom? We know that when Paul states in 1Cor.3v15., "If anyone's work is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire;" he is not speaking about Hell, but the judgement of the lives and works of Christians by Jesus, at His judgement throne, at His second coming. The context of 1Cor.3v15., is speaking of the loss of reward, as in 2Jn.1v8., not of loss of soul. However, the Scriptures do speak of people being saved out of the fire, we read in Zech.3v2., "And Yahweh said to Satan, Yahweh rebuke thee, O Satan; yea, Yahweh who has chosen Jerusalem rebuke thee! Is this not a brand plucked out of the fire?" And we are told in Jude.v23., that fear can motivate people to salvation, we read, "And others save with fear, pulling them out of the fire; hating even the garment polluted by the flesh." Will those who are saved purely on the grounds of fear of punishment need the sight of the end of the wicked to keep them from going into evil in the kingdom? Those who object to this thought, should remember that a third of the angels of Heaven went into evil in the presence of God, and have continued in evil, even after God made the lake of fire, and revealed their end in it. Both angelic and human history prove that the lessons of history are quickly forgotten and ignored. Eternity is a long time, do people have to be reminded of the effect and end of evil, by sight or video?

In Rev 14:11., "the smoke of their torment," "torment" is the noun "basanismos."
In Rev.14v11., "torment." is, "basanismos," 929, it is akin to "basanizo," it only occurs here in Rev.14v11., and in Rev.9v5. and 18v7,10,15., where it is used to describe the effects of divine judgements. Bloomfield states that "the smoke of their torment," "ho kapnos tou basanismou auton," in Rev.14v11., means, "the smoke of the fire in which they are consumed." In contrast, Robertson says that in Rev.9v5., "basanismos," is used in the sense of a limited penalty, here it is "for ever and ever," "eis aionas aionon," "unto ages of ages." I prefer Young's statement in his "Concise Critical Comments, that "basanismos," here means literally "trial," and says that "torment goes up for ever and ever," literally means, "trial goes up to ages of ages."

"Basanismos" speaks of a testing by the touchstone, a "basanos," a black stone which was used to test the purity of gold or silver by the colour of the streak produced on it by rubbing it with either metal; it is the act of testing, or the state or condition of those who are tested. It is used in both the active sense of testing, and in the passive sense of being tested. Here the smoke of the torment is said to ascend for ever, it does not say that the torment continues for ever as it does in Rev.20v10..

Christ and the holy angels are certainly not reduced to the level of the inquisitors, who put their victims through the most dreadful tortures in the name of God. In Rev.14v11., "basanizo" would be best translated in the passive sense, "to be tested or tried." Jesus and the holy angels test the souls of the wicked and their reaction to having their bodies taken away by the lake of fire, and being in chains of darkness. 2Pet.2v17. Jude.v6,13. Rev.20v10. Their tests reveal how the wicked still desire to practice evil, and how the evil within them torments them. This Scripture informs us that all who follow Antichrist and Satan will end in the lake of fire. Rev.20v14,15. 21v8. The lake of fire does not gradually roast people for ever, it destroys the body in the twinkling of an eye, so physical suffering cannot occur.

There are two important things that we need to note about Rev.14v9-11..

a. This Scripture is not speaking of the heathen who have never had the Gospel preached to them.
It is referring to people who have seen the ultimate in prophetic ministry through the Two Witnesses, and the ministry of mighty angelic beings, and have rejected the truth in spite of all of this. It is extremely unreasonable and thoughtless to say that because a person has never had the opportunity to hear the Gospel they will go to Hell forever, and will never have the opportunity of salvation, even though they are crying for mercy and repentant when they stand before God. If this were true it would be impossible for anyone in Heaven to be happy, for they would realise that there were millions in Hell who had no need to be there. The only thing that will make Hell bearable is that all God's people know that it is absolutely unavoidable and that all those who are confined in Hell are determinedly unrepentant and totally evil, malicious, pernicious and injurious in their intentions. God will certainly not put people into Hell who are repentant, for this would be wicked and equally as diabolical as the murder of millions of people by Hitler and Stalin.

b. It is speaking of people who are irrevocably hardened after full light.
It is a terrible fact that evil can so destroy a person's character that even God cannot do anything to make them repent. The impenitence of the wicked causes all the righteous, not only to realise that the wicked must go to Hell, but to rejoice that earth and Heaven will be freed from their evil influence forever. Rev.19v1-6. They realise that this is the only way which Heaven and earth can be free from sin and sorrow, and that if the wicked were set free, happiness would be impossible. God's eternal prison, "Gehenna," will ensure that God's kingdom will be free from sin and sorrow, God has chosen to put the wicked in Hell because life with the wicked would be a continual misery. If the wicked were put in a kingdom of their own it would be utterly destroyed in a very short space of time, and the suffering that they would inflict on each other would be worse than the isolation of Hell. Thus we see that social life, or community life of any kind, becomes impossible to the wicked, it is only mutual love and faith that makes community life a blessing.

When people wilfully continue in evil after God has confirmed His truth by mighty miracles, they become so hardened that it is impossible for them to repent. Jer.13v23. 17v1. Heb.6v4-6. 10v26-31. 3v6-19. Antichrist and his followers, like Satan and the powers of darkness, are hardened unrepentant unreconcilables. Even the prospect of confinement in Hell fails to bring the wicked to repentance, they have made an irrevocable decision to eternally love evil, and their imprisonment in Hell proves this. Rev.21v8. They are eternally determined to be wicked, their character in Hell is the same as when they lived. Even the Lamb and the holy angels as they examine and scrutinise the wicked find it impossible to find any trace of repentance, or any grounds for their release, they are proved unreconcilable.

The greatest torment of the wicked is a torment that they have chosen themselves.
It is the torment of a mind that is so twisted and deranged by evil, that it only desires and knows the lie and is devoid of the truth. They have chosen, as Jesus says in Mk.9v44,46,48., to have an eternal gnawing worm of evil in their souls. Only those who have had a revelation from God about this can appreciate the suffering which a soul or spirit inflicts upon itself through loving evil. Even the prospect of the lake of fire, and eternal isolation and confinement, fails to bring the wicked to repentance, they have made their final decision to be wicked, as Rev.21v8. shows, the character of the wicked in Hell is the same as when they lived. Even the Lamb and the holy angels as they examine them find it impossible to find any trace of repentance, or any grounds for their release, they are proved unreconcilable.

There is no contradiction between the hymn-writers words, "For the love of God is broader than the measure of man's mind; And the heart of the eternal, is most wonderfully kind," and the words in Rev.14v11., where the angel states that the followers of Antichrist, "shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; And the smoke of their torment ascended up for ever and ever: and they have no rest day nor night." The angel is certainly not saying that Christ and His holy angels are reduced to the level of the Roman Inquisitors, who put their victims through the most dreadful tortures in the name of God, and enjoyed doing it. This Scripture states that all who continue to follow Antichrist and Satan after the warning of the third angel, will end in the lake of fire, and this will destroy their bodies for the second time. Rev.20v14,15. 21v8. God is not saying that a person will be tortured and roasted alive for ever. The lake of fire will consume the bodies of angels and men in the twinkling of an eye, so physical suffering cannot take place. Such revelations make us realise why God says, "work out your salvation with fear and trembling." Phil.2v12.

No rest day or night. "They have no rest," is "ouk echousin anapausin," This is exactly the same language that is used in Rev.4v8., to describe the continuous praise of God by the four living creatures. Scholars say that "day or night" here in Rev.14v11., is in the genitive case form, the same as when Paul said in 1Thes.2v9., that he worked "day and night, and in 1Thes.3v10., that he prayed "day and night." The genitive case informs us that Paul sometimes worked both day and night, and sometimes prayed both day and night, but he did neither continuously without a break. Paul's instruction in 1Tim.5v5. for godly widows to pray "day and night," is also in the genitive case. In Revelation John uses the genitival "day and night," to describe the Living Creatures praise of God in Rev.4v8.; the accusations of Satan of the children of God in Rev.12v10.; and the torment of Satan, Antichrist and the False Prophet in Rev.20v10.. The genitival construction also occurs in Mk.5v5. Lk.18v7. Acts.9v24. and 2Thes.3v8.. Guillebaud concludes on page 24 of "Righteous Judge," that the genitival construction of this phrase suggests there will be "no break or intermission in the sufferings of the followers of the Beast, while it continues; but in themselves they do not say that it will continue for ever." End of quote. The words of Rev.14v11., "they have no rest day nor night," reveal that the wicked not only exist, but that they are conscious as well, at least for some time after being put in the lake of fire.

Scholars say that "day and night" continual action is expressed in Greek by the accusative case, as when in Mk.4v27., Jesus says a seed springs and grows up in both day and night.; and in the continuous fasting and prayers of Anna in Lk.2v37.; and of Paul's continual tearful warnings to the Ephesians in Acts.20v31.; and of Paul's prayers for Timothy in 2Tim.1v3.. Some of these may be a case of hyperbole, that is, an obvious exaggeration designed to produce a vivid and compelling impression, but they reveal the almost continuous nature of the prayer and concern that these great Christians had for other people.

The dreadful end of the wicked is compared with the blessedness of the dead that die in the Lord. The angel says they "rest from their labours," "kopon," and that "their works, "erga," do follow them" into the heavenly kingdom. The angel says that these Christians who die for their Lord are blessed. This is the second of 7 beatitudes in the book of Revelation. Rev.1v3. 14v13. 16v15. 19v9. 10v6. 22v7,14.

Jesus warns us that many Christians will die for the faith through dreadful persecution, and that we will need patient endurance to win through, when Antichrist is at the height of his power and fury. Rev.6v9-11. 13v10. Mt.10v22. 24v13,44-51. 25v35-40. "Patience," is the noun "hupomone," which speaks of triumphant fortitude and courageous steadfastness rather than the long patience of "makrothumia." It is worth noting that the Greek word translated "labour," can have the meaning of trouble, vexation, pain and suffering as well as the meaning of labour and toil. Mk.14v6. Lk.11v7. 18v5. Glory and blessing awaits those who are prepared to labour and suffer for Christ.

8. In Rev.20v10., "basanizo" describes the eternal judgement of Satan, Antichrist and the False Prophet.
We read in Rev.20v10., "The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented {"basanisthesontai," the third person plural future passive indicative of "basanizo"} day and night for ever and ever." "eis tous aionas ton aionon." "to the ages of the ages." "They shall be tormented," is "basanisthesontai," the future passive indicative of "basanizo." For "day and night," "hemeras kai nuktos," see 4:8; 7:15; 12:10; 14:11.. "For ever and ever," is "eis tous aionas ton aionon," "to the ages of the ages." see 1:6,18; 4:9,10; 5:13; 7:12; 10:6; 11:15., etc. The devil will be cast down from heaven at the start of the Great Tribulation, Rev.12v9., then he will be imprisoned for a season in the Abyss, and in Rev.20:2,3., he receives his final doom.

God takes no pleasure in judgement, we read in 2Pet.3v9., "The Lord is not slack about His promise, as some count slackness, but is patient toward you, not wishing for any to perish but for all to come to repentance. In Hosea.11v5-9., we see God's great distress over Israel's backsliding and wickedness, and His reluctance to allow the cruel nation of Assyria to conquer and dominate apostate Israel.

C. THE NATURE AND CAUSE OF THE TORMENT OF THE WICKED IN HELL.

We will now examine again the use of "basanizo," translated as "tormented" in Rev.14v10,11. and 20v10., for misinterpretation of these Scriptures causes doubts about the justice of God to arise in Christian's minds. It is important to realise that "basanizo" is used of severe distress of mind. In 2Pet.2v6-8., it describes the distress caused in lot's mind by the wicked people of Sodom. Our God of love is certainly not guilty of torture. We must make sure that we are not influenced in our interpretation of "basanizo" from the usage of it by the heathen, we can only find its true meaning from the men of God who had a revelation of God and His character, and who were "carried along and inspired by the Holy Spirit," to write the Scriptures. 2Pet.1v21. We will now consider what is the nature and cause of the torment of the wicked in Hell.

1. The wicked are tormented by confinement in chains of darkness.
The demons in the man at Gadara implored Jesus not to imprison them before their appointed time. They feared the confinement and darkness of the Abyss, and being, "reserved in chains of everlasting ("aidios") darkness for the judgement of the great day." Jude.v6. We read in 2Pet.2v4., that the wicked angels who polluted the earth in Noah's time, "are delivered into chains of darkness, to be reserved for judgement." After the destruction of their bodies by the lake of fire, wicked angels and men are "silent in darkness." 1Sam.2v9. Peter also tells us in 2Pet.2v17., that apostates and evil men "are wells without water, clouds carried by a tempest, to whom the mist of darkness is reserved for ever ("eis aiona). Jude echoes these solemn words when he says that evil people and apostates are, "Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever." "Jude.v13. When Jude.v13, states that the wicked are in chains of darkness "for ever," it uses, "eis ton aiona." Conditionalists would note that Jesus used this exact phrase, "eis ton aiona," in Mk.11v14, to speak of the life of a fig tree, "And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it." The tree was not immortal, the judgement lasted as long as the tree existed.

The demons in the man of Gadara preferred the darkness of the tombs,; this could well be because they were filled with terror when they saw the Deity and glory of God that is manifested in His creation, and wanted to avoid looking at it. Mk.5v1-20. N.B. v 2-5. Rom.1v18-20. Ps.19v1-4. Those who hate God's wisdom love death. Prov.8v36. The demons within the demoniac of Gadara sadistically enjoyed mercilessly tormenting him, and caused him to continually injure himself by cutting himself with stones. We can only rejoice and thank God for His permanent removal of such evil beings from society. The great Hallelujahs in Rev.19v1-6., are for God's judgement on the wicked. God's love for His children compels Him to confine the wicked to Hell, a prison from which the impenitent cannot escape.

God uses words which show His judgement on the wicked consists of curtailment of their evil activities.

The verb "kolazo," 2849, from "kolos," docked, means to dock, curtail, and prune as trees, and so to curb, check and restrain, and to chastise, correct, and punish. "Kolazo," only occurs twice, once in the middle voice in Acts.4v21., which reads, "So when they had further threatened them, they let them go, finding nothing how they might punish ("kolazo," curtail and restrain} them, because of the people: for all men glorified God for that which was done." "Kolazo," occurs once in the passive voice in 2Pet.2v9., "The Lord knows how to deliver the godly out of temptations, and to reserve the unjust to the day of judgement to be punished ("kolazo," curtail and restrain)." God once and for all curtails and restrains the activities of the wicked so that they cannot harm anyone any more.

The noun "kolasis," 2851, is derived from the verb "kolazo," means, correction, punishment, penalty. In classical Greek, "kolasis" has the thought of punishment for the betterment of the offender., in contrast to "timoria," which has the thought of outraged justice upholding the law and defending the oppressed. "Kolasis," only occurs twice., it is used in Mt.25v46., for "eternal punishment," and many think that "kolasis" has much the same meaning as "timoria" here in the New Testament.. In 1John.4v18., "kolasis" is used by John to describe the torment of fear, which is expelled by perfect love. The experience of God's forgiveness and love drives away all fear of correction and punishment. There may be a holy awe of God, but not a slavish fear, which destroys the enjoyment of His love. Heb.2v15.

In Rom.2v9., Paul states the wicked will experience "Tribulation and anguish," "thlipsis kai stenochoria."
The noun "thlipsis," means "a pressing, pressure," from the verb "thlibo," to crush, press, as a person in a crowd. It is used of the pressure of financial need. 2Cor.8v13. Phil.4v14.. It is used in Mt.13v21. 24v9. Mk.4v17. Acts.11v19. 14v22. 20v23. 1Thes.3v3,7. 2Thes.1v4. Heb.10v33. Rev.2v10., of Christians being persecuted, and of the Great Tribulation in Mt.24v21,29. Mk.13v19,24. and Rev.7v14.. It is even used of the pressures that come on married people in 1Cor.7v28., and of the distress of a women in childbirth in Jn.16v21.. The noun "stenochoria," is from "stenos," narrow, and "chora," space, so Rom.2v9. means, "pressure and confined space." These words describe the limitation of action that confinement in Hell brings on the wicked, they will no longer be free to corrupt or injure anyone.

2. The wicked are tormented by their own total emptiness of soul.
In the end the wicked completely destroy their own happiness. In James.1v13,14., we read, "But each one is tempted when he is drawn away by his own desires and enticed. v15. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death." Full-grown sin produces death, not life. True joy and happiness can never be produced by evil, only righteousness and "agape" love based relationships with God and people can produce true eternal joy and peace, "The work ("ma`aseh," 4639, work, effect, product) of righteousness will be peace, and the effect ("abodah," 5656, work, effect, result, ) of righteousness, quietness assurance and confidence forever." Is.32v17. God demands righteousness because it is the only way to produce peace, and permanent tranquillity of mind and security. "There is no peace for the wicked, saith the Lord," they destroy their own happiness. Is.48v22. 57v21. Satan and his angels have ruined their own peace, they only find satisfaction through sadism, and opposition to all that is good. When they are confined in Hell and restricted from all their activities, they have to live with the total emptiness of their own beings. People who try to find happiness through ruthless selfishness and possessions, have nothing when their possessions are gone. The wicked in the end have the torment of a totally empty soul. The opposite is true of the children of God, like the persecuted Christians at Smyrna, who were rich when they were totally destitute of material possessions. Rev.2v9.

3. The wicked are tormented by their unfulfilled desire to do evil.
The wicked in Hell can no longer do the evil things they got pleasure from, for the lake of fire has destroyed their bodies and eternally confined them. Satan and his angels only get pleasure from corrupting people and sadism, they cannot injure or harm anyone any more, and their evil pleasures are finished forever. The whole of the kingdom of God rejoices that the wicked cannot ruin the happiness of God's creatures any more, and that sin is banished, and love reigns supreme. However, it pains God to confine His creatures to the isolation and confinement of Hell.

4. The wicked are tormented and destroyed by the evil they love.
It is a striking fact that the Hebrew word "avon," means both "iniquity," and "the guilt, consequence of, or punishment for iniquity." When in Gen4v13., "Cain said unto the Lord, My punishment is greater than I can bear;" he was saying "My iniquity is greater than I can bear." His iniquity became his punishment. This is true of those in Hell, the iniquity within them is their greatest torment. We read in Prov.8v36., "But he who sins against me injures himself; all those who hate me love death." Those who sin against the wisdom and ways of God injure and ruin their own personality, and have an affection ("aheb" 57) for ruin of soul, death, and confinement in Hades. The torment of Hell goes far beyond eternal boredom, the evil that the wicked love is within them, and is their fearful tormenting companion.

The wicked have to live with the evil they have within them, Jesus describes it well when He speaks of the gnawing worm of evil within the soul. In Mark.9v44,46,48., He repeats three times, the solemn words, "Where their worm does not die, and the fire is not quenched." "Worm," is "skolex," 4663, a worm which specifically preys upon dead bodies. In Is.66v22-24., "worm," is, "towla," 8438, (from 3216 "yala," to blurt out and speak rashly, to talk wildly, to swallow, devour); a voracious maggot, Jonah.4v7., or the crimson-grub, which was used for dying cloth red. Though Mk.9v44,46., are lacking in Aleph, B, C, L, W, Delta, and some other manuscripts, they are in the vast majority of Greek manuscripts, A, 5th. cent.; D and N, 6th. cent; Theta and Pi, 9th. cent.; most minuscules, 9th. to 14th. cent.; the Vulgate, 4th. cent.; the Syriac Peshitta, 2nd. cent., (according to Scrivener); and the Harkleian, 6th. or 7th. cent.; the Gothic, 4th. cent.; the Ethiopic, 6th. century; Augustine. Dean Burgon on page 510 of his "The Revision Revised," writes, "but we entirely miss many a solemn utterance of the SPIRIT, -as when we are assured that verses 44 and 46 of S. Mark 9 are omitted by 'the best ancient authorities,' whereas, on the contrary, the manuscripts referred to are THE WORST."

Eternal punishment springs out of the love of God for His creation, the torment of the wicked is all self-inflicted, they have chosen evil and it is the evil they have chosen that is their greatest torment and scourge. This is the last thing that a God of love desires, but even He cannot change the minds or desires of the wicked, because they have their own free will. God warns us in Jer.13v23., that those who habitually learn and practice evil, can no more change their ways than an Ethiopian can his skin, or the leopard its spots.


D. GOD'S VENGEANCE, RECOMPENCE, AND ANGER.

In Rom.12v19. and Heb.10v30., we read of "vengeance," and "recompense.
In Rom.12v19., as is Heb.10v30., Paul reminds us that vengeance belongs to God, "Dearly beloved, never take your own revenge ("ekdikeo"}, but leave room for the wrath {of God,} for it is written, "Vengeance {"ekdikesis"} is Mine, I will recompense," says the Lord."

a. In Heb.10v30., "vengeance," is the noun "ekdikesis," 1557, {from the verb "edikeo," 1556}.
"Edikesis," speaks of the meting out of justice to all parties, and is used for vindication as well as retribution, punishment and vengeance, it occurs in Luke.18v7,8. 21v22. Acts.7v24. Rom.12v19. 2Cor.7v11. 2Thes.1v8. Heb.10v30. 1Pet.2v14. It is used in 1Pet.2v14., of the judgements and justice of worldly rulers and magistrates. In Lk.21v22., Jesus uses "ekdikesis" to describe the angry Roman justice, vengeance and retribution in A.D. 70, and probably a preview of Antichrist's vengeful holocaust on Israel and the Church in Palestine in the last days. "Ekdikesis" can also include the idea of the acquittal and vindication of the innocent and righteous, as in 2Cor.7v11., where Paul uses it to describe the acquittal and vindication of the Corinthians, See NKJ. "Ekdikesis" is used in Lk.18v7,8, of just Divine retribution on Antichrist and his followers for persecuting Christ's Church in the great tribulation, "And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? v8. I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?" In 2Thes.1v8., we read of the manner of God's judgement on the wicked at Christ's coming, "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:"

Moses defended an Israelite from an Egyptian who was oppressing him, and avenged him by killing the Egyptian. Acts.7v24. "And seeing one of them being treated unjustly {"adikeo"}, he defended him and took vengeance {"ekdikesis"} for the oppressed by striking the Egyptian down." In Rom.12v19., as is Heb.10v30., Paul reminds us that vengeance belongs to God, "Dearly beloved, never take your own revenge {"ekdikeo"}, but leave room for the wrath {of God,} for it is written, "Vengeance {"ekdikesis"} is Mine, I will recompense," says the Lord."

The verb "ekdikeo," 1556, is derived from "dike," justice, and so means that which proceeds out of justice; it speaks of the justice which vindicates a person's right, and avenges and protects the innocent and oppressed and punishes the oppressor. It is used in regard to the widow's cry for justice and vengeance, and her vindication in Lk.18v3,5., a type of Christians who are persecuted by Antichrist. It is also used twice in Revelation, in Rev.6v10., of Christians who have been martyred, praying in Heaven for judgement on those who had killed them, and in Rev.19v2., to speak of the vengeance of God on the wicked. God's vengeance speaks of strict punishment for a deserved penalty by outraged justice, it does not give any thought of the judgement improving the offender. See 2Thes.1v6.. Some have tried to say that the use of "kolasis" for "punishment" in Mt.25v46., carries the thought of punishment for the improvement of the offender, however, many scholars say that this idea of "kolasis" had little usage in classical Greek, and none in Hellenistic Greek. We are told that both "kolasis" and "timoria" are used interchangeably by leading classical Greek authors, including Aristotle, and "kolasis" is often employed where there is no thought of betterment. In any case in Heb.10v29., "timoria" is used of the punishment of the sinner.

The noun "timoria," 5098, means primarily help, it denotes vengeance and punishment, in Classical Greek it had a sense of vindictiveness, and outraged justice, it only occurs in Heb.10v29.. The verb "timoreo," 5097, means primarily "to help," then, to avenge, from "time," value, and "ouros," a guard, properly, to be a guardian or avenger of honour, and so to avenge, to punish on the behalf of someone, to vindicate. to avenge by redressing injuries, and inflicting a penalty. "Timoreo," only occurs in Acts.22v5. and 26v11., where Paul uses it to describe the bitter memories of his own vindictive ruthless anger against Christians before his conversion. While addressing the Jews in the Temple Paul states in Acts.22v5., "I went to Damascus to bring in chains those who were there to Jerusalem to be punished." In Acts.26v11., Paul states in his defence before king Agrippa , "And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities." The judgement of God has the anger of outraged justice, but none of the malice and vindictiveness that were manifested in Paul's persecution of the Church.

b. In both Rom.12v19. and Heb.10v30., "recompense," is "antapodoso" 467.
"Antapodoso," is the future active indicative of "antapodidomi," 467, to pay back, to give back in return for something received, and can mean either to reward and recompense good, or to repay and bring retribution upon evil with a penalty, and so to avenge. We read in 2Thes.1v6., "It is a righteous thing with God to recompense {"antapodidomi," repay requite by either reward or retribution} affliction to them that afflict you." Even worldly rulers can be "the minister of God, a revenger {the noun "ekdikos,"1558, an avenger, a punisher} to execute wrath upon him that doeth evil." In 1Thes.4v6., God is said to be the "avenger, "ekdikos," who takes the part of those who are wronged, God is angry on the behalf of the oppressed, a God of Love does not enjoy judging His Creation. We read in Is.28v21., that Jesus and the Father's angry judgements at Christ's return are God's strange {"zuwr," to be strange} work, and His strange {"nokriy," foreign, alien} act.

Our Lord gave us the assurance of Divine justice when He stated in Mt.16v27., The Son of Man shall come in the glory of His Father with His angels; and then shall He render unto every man according to his deeds." In Rom.2v9-11. Paul emphasises the impartial justice of God, he writes, "Tribulation and anguish, upon every soul of man who does evil, of the Jew first and also of the Greek; v10. But glory, honour, and peace to everyone who works what is good, to the Jew first and also to the Gentile: v11. For there is no partiality with God."

We read in Heb10v26-31., "For if we go on wilfully sinning after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, v27. but a certain fearful expectation of judgement, and a fiery punitive zeal which will consume the adversaries. v28. Anyone who rejected and violated Moses' law died without mercy on the testimony of two or three witnesses. v29. Of how much worse punishment, do you suppose, will he be thought worthy who has contemptuously trampled the Son of God underfoot, and counted the blood of the covenant by which he was sanctified an unclean and unholy thing, and insulted and outraged the Spirit of grace? v30. For we know Him who said, "Vengeance is Mine; I will repay," says the Lord. And again, "The Lord will judge His people." v31. It is a terrifying thing to fall into the hands of the living God." Those who are wilfully evil, and despise and reject God's great mercy manifested in the atonement of Jesus, will find that it is a terrifying experience to fall into the hands of a just Almighty God. Heb.10v28-31,38,39.

THE "ORGE" AND "THUMOS" ANGER OF GOD.
The anger of God and His punishment of the wicked is as much a fact of Scripture as the love of God. The two Greek words for anger, "orge" and "thumos," are applied to God's anger and justice, however, none of the evil characteristics of anger, which are seen in the works of the flesh, can be applied to God's anger, His anger is the anger of perfect justice and springs from love for His creation. Gal.5v19-26. Eph.4v26,31,32.

God's "orge" anger simmers, His "thumos" anger blazes.
"Orge" anger speaks of the anger that arises out of a settled disposition, and describes the simmering anger of God at injustice and evil in the world. "Orge" is used to describe God's weighed judicial verdict; His anger of justice. Rom.1v18. Eph.5v6. Col.3v6. Rev.6v16,17. 11v18. etc.. "Orge" describes the resolute habit of mind and attitude that God manifests in dealing with the sinner before the great day of His wrath. "Orge" occurs in the following places. Mt.3v7. Mk.3v5. Lk.3v7. 21v23. Jn.3v36. Rom.1v18. 2v5,8. 3v5. 4v15. 5v9. 9v22. 12v19. 13v4,5. Eph.2v3. 4v31. 5v6. Col.3v6,8. 1Thes.1v10. 2v16. 5v9. 1Tim.2v8. Heb.3v11. 4v3. James.1v19,20. Rev.6v16,17. 11v18. 14v10. 16v19. 19v15. The verb "orgizomai," is used in, Mt.5v22. 18v34. 22v7. Lk.14v21. 15v28. Eph.4v26. Rev.11v18. 12v17.

"Thumos" is a more passionate, and yet a more temporary anger, a "great but transient anger," "like fire in straw," quickly blazing up, and as quickly extinguished. "Thumos" occurs 18 times in the New Testament, 10 of which are in the Revelation, it is used to describe the wrath of God 8 times, Rom.2v8. Rev.14v10,19. 15v1,7. 16v1,19. 19v15., and it well describes the tremendous outburst of God's wrath on the day of the Lord, at the second coming of Christ. Everywhere else the word "thumos is used in a bad sense. Lk.4v28. Acts.19v28. 2Cor.12v20. Gal.5v20. Eph.4v31. Col.3v8. Heb.11v27. Rev.12v12. 14v8. 18v3. In Rom.2v8., both "orge" and "thumos" are used to speak of the anger that those who will not obey the truth, will experience on the day of judgement. John the Baptist warned that the wicked chaff would be burned up with unquenchable fire. Mt.3v7. His uncompromising words to those who came to be baptised by him warn of the reality of the wrath come, "O generation of vipers, who hath warned you to flee from the wrath to come." Lk.3v7. In Rev.14v10. 16v19. and 19v5., God uses both "orge" and "thumos" anger, to emphasise the strength of His anger on the day of the Lord.

GOD'S ANGER ARISES FROM HIS POSITION AS CREATOR AND JUDGE.

a. As a loving Creator. God's wonderful plans have been continually frustrated by wicked angels and evil men, who for totally selfish reasons have been willing to destroy the happiness of both Heaven and Earth. They have defied and hated God because His love and justice manifested their unrighteousness, and failing to repent, they could only see and hate Him. Jn.15v22-26.

b. As a just Judge. God's love drives Him to champion and avenge those who suffer injustice. The cries of the oppressed rise up to His ears. He watches and records all actions and thoughts in the world, and those who wrong the righteous and oppress the weak will receive the justice and judgement they deserve. God will release His pent-up anguish and anger at the suffering of the righteous and innocent, and will destroy both wicked angels and evil men in blazing anger and judgement. Is.34v1-8. N.B. v5 "My sword shall be bathed in Heaven." Is.42v13-17. 63v1-6. Amos.2v6-16. Rev.6v17. 16v5-7. 19v11-21. 20v1-3. Mt.13v36-43,47-50. 25v41,46. 2Thes.1v4-10. 2v8. God's anger is not the bad temper of a despot, but the reasoned righteous anger of a loving judge. It is aroused, not by His own sufferings, but by the sufferings of others. See our Lord's anger towards the Scribes and Pharisees, and His angry judgement on the wickedness of the Antichrist. Mt.23v1-39. Rev.6v17. The wrath and judgement of God mentioned in Rom.2v5-11., spring from His love of the righteous, and His determination to provide eternal happiness for them. The wages of sin is death, because the sinner is too dangerous to be left at large. God made the plan of redemption before the foundation of the world, and He Himself has paid the penalty of sin for those who repent, the Creator dying for the creature. Unrepentant eternal sin can never be paid for, that demands eternal judgement.

The result of people seeking their own happiness and pleasure regardless of the cost to others has been universal misery. One of the signs of the last days is that people will be "lovers of pleasure more than lovers of God." 2Tim.3v4. God's plan is that everyone will seek other people's happiness, for true happiness is a by-product of love for other people. Pursue happiness and it will elude you, pursue the good and happiness of others, and you find real happiness. The pursuit of ones own happiness, makes one indifferent to the happiness of others; the pursuit of other people's happiness brings as a by-product ones own happiness and satisfaction.

In essence there is no difference between God's problem and that of any ruler. Rulers have to preserve the peace and happiness of society, they have to face the opposition of those who would try to defeat this purpose, and in the end they have to liquidate malicious and malignant enemies. God has to confine to Hell those who oppose His loving purposes, for with the selfish unrepentant wicked at large there would only be pain, distress, and war forever, and happiness would be quite impossible. The only response that God can make to eternal sin is eternal judgement, otherwise happiness would be impossible for rest of creation. Mt.12v31,32. Mk.3v28-30. We should thank God that He has saved us, by His great grace and love, from the sins and evil that make such a dreadful fate inevitable.

God does not use words which are used for the torture of His people by the wicked, for judgement on the wicked.
God does not use the Greek words which are used to describe the torture of God's people by the wicked, to describe His punishment of the wicked. In Heb.11v37. and 13v3., Paul uses "kakoucheo,"2558, from "kakos," evil, and "echo," to have, and so means to treat badly, to oppress, to plague, to torment, it is used in the passive voice to speak of the torture and persecution of God's people." "Katadunasteuo," 2616, to rule down oppressively with power, to exercise dominion against.. Acts.10v38. James.2v6,7. "Lumainomai," 3075, to mistreat, insult, make havoc. Acts.8v3. "Dero," 1194, to scourge thrash, smite. Acts.5v40. 16v37. 22v19. "Pascho," 3958, to suffer, to vex. Acts.3v18. 9v16. 1Thes.2v14. In Heb.11v35. "Tumpanizomai," 5178, literally means, to beat a drum, "tympanum." God's children were stretched like the skins of a drum over a wheel-shaped instrument of torture, and were then horribly beaten to death with clubs or thongs as it revolved, it is similar to our " to break upon the wheel." God never lords against, "katakurieuo," 2634; or exercises authority in a tyrannical manner, "katexousiazo," 2715, and warns Christian leaders not to do so. Mt.20v25-28. Mk.10v42. 1Pet.5v3.


CONCLUSION.
As we have stated before, all the facts and evidence about God's truth have not been revealed, as Paul, even with his unique apostolic revelation of New Testament truth, acknowledges. He states in 1Cor.13v12., "Now we see but a dim and blurred reflection in a mirror, as in a riddle or enigma, but then face to face. Now my knowledge is partial and incomplete, but then I shall fully know, even as I am fully known." Our present knowledge of eternal realities is only partial, and we should acknowledge it; there are facts about eternal punishment, "which are secret and belong to the Lord." Deut.29v29. So we should be gentle and avoid aggressive dogmatism. 2Tim.2v25. ("prautes.") We shall only "fully know" all the facts when God's kingdom comes, and we too are "fully known." The Conditional Immortality view that in the end God will refuse to sustain the souls of the wicked, and so they will cease to exist, could be true; for it is certainly a better reflection of the character of God than the traditional viewpoint of Augustine and Calvin. However, both Traditionalists and Conditionalists may have failed to realise that by embracing evil, the wicked may have committed a spiritual "hara-kiri," and that the evil they have embraced, will in the end devour and destroy their own beings. Mk.9v44,46,48. It could be that Rev.14v9-11., is telling us that Jesus and the holy angels examine the wicked in Hell until the evil within the wicked destroys their being and personality. When we get to the Heaven, our heavenly Father will reveal the whole truth to us. Until that wonderful day there is one thing that both Traditionalists and Conditionalists can full agree upon, and proclaim with total confidence, that God's love is perfect, and His judgements are always true and righteous. In the light of the Cross of Jesus, we are even more convinced than Abraham, that the Judge of the whole earth will do right. Gen.18v25.

God's prophetic words have puzzled and tested the greatest of the prophets. God often speaks in ambiguous puzzles, and even the finest prophets were at times greatly troubled, because they found it difficult to understand and interpret WHAT God had told them, and WHEN the events they prophesied would take place, and they had to earnestly seek God for the interpretation of their revelations, it was not a purely intellectual exercise. Numb.12v6-8. 1Pet.1v10-12. Even the great prophet Daniel had to be instructed by angels to understand the revelations that God gave to him, and even he could not understand some of his prophecies, for they were sealed until an appointed time. Dan.7v15,28. 8v15-27. 9v21-0-27. 10v21. 12v4. Rev.10v4. God's revelations about eternal punishment also sift, test, and expose our prayerfulness, love, and theology. Eternal punishment should never be confused with eternal punishing, for God will certainly not eternally inflict pain on the wicked, both Traditionalists and Conditionalists would heartily agree that our God of love is definitely not a sadist. We read in Hos.11v8., "How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I set you like Zeboim? My heart churns and is turned over within Me; all My repentings and compassions are kindled together." Doctrines on eternal punishment that deny this longsuffering mercy, amazing love, and righteous justice of God, must be rejected.

The righteous know that the wicked must go to Hell because of their determined impenitence, because if they were free happiness would be impossible. In Rev.19v1-6., God's children rejoice that the pain caused by evil is finished. If the wicked were put in a kingdom of their own, it would be a repeat of the great tribulation, and the suffering that the wicked would inflict on each other would be even be worse than the isolation of Hell. So we see that social life of any kind, never mind a happy life, in the end becomes impossible to the wicked.

The Great White Throne Judgement will disclose the wonderful grace of God, His innumerable strivings and pleadings with the souls of men and angels, for God does not want any souls to perish. 2Pet.3v9. There is nothing strange about eternal judgement, it is common sense, Hell safeguards and preserves the happiness of Heaven from the malice of the wicked. The Law of God is given to preserve the happiness of society, and just as human societies have prisons to preserve society from criminals, God is forced to have His prison for those who will not repent and are determined to be eternally wicked.

Most people do not realise that habitual sin can harden and eternally set the will in evil, and many think that the doctrine of confinement in Hell is strange, evil and cruel, and cannot be true of a God of love. However, if you asked these same people if it was strange, evil and cruel to imprison unrepentant hardened criminals and murderers, they would say, "Certainly not, it is the only way to preserve society." Hell is the only possible end for those who have determined to sin eternally. Hell is not an act of cruelty by God, it is a place where cruel, hate-filled, evil people are confined to preserve the happiness of others. For a time God has allowed the wicked to make the world a misery, and this has made it obvious to all that the wicked must be put in Hell before there can be any hope of security and happiness.

Jesus said that those who reject Him, and see and hate both Him and His Father, have decided to sin forever, and would be eternally selfish and wicked if they had the opportunity. Mk.3v28-30. Jn.15v22-27. If an earthly judge were to let off unrepentant hardened criminals and murderers, because he said that he loved them, society would be enraged and they would say that the judge was unjust and wicked; yet how many think that a God of love must let off those who have rejected His salvation and are determined to sin for ever, regardless of how it would effect society. People forget that love is a desire for the well-being and happiness of others, therefore, a just God of love must preserve the happiness of His subjects by removing from society those who would forever destroy any hope of happiness.

Jesus not only died to obtain forgiveness for us, and reveal to us His wonderful love, He also died to show that God is absolutely just and will uphold the law, and that only by Jesus paying the penalty of our sin could there be any hope of forgiveness. The Cross of Christ establishes the Law, and enables God to be just and yet forgive the repentant sinner. Rom.3v26,31., However, it warns us that God cannot forgive the unrepentant sinner. God sends people to Hell because they are determined to sin forever. God is perfect in His love, meekness, and gentleness, He is a perfect gentleman, but He is also the perfect judge and custodian of the happiness of His creation.

Mankind has already seen the effects of Satan's cruel and evil plans, and soon the world will experience the greatest blood-bath it has ever known, as a result of following Satan, and rejecting God's way of love. The choice is either war without end, or a Divine judgement on evil, which is followed by God's rule of love and righteousness, that produces peace. Is.32v12,17. After the judgement of the Great White Throne, God will make sure that there will be no more sorrow through sin, or any kind of sorrow at all, God will reluctantly commit to Hell, those whose desire to sin forever makes them a positive menace to the peace and happiness of all creation and His kingdom. Then He will place before His children those treasures which will forever satisfy and rejoice our hearts, endless variation, expansion, "creations beyond imagination", and above all the glorious revelation and presence of God our Father and our Saviour, who will be our eternal joy and delight.


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