fire Although the word aionion, here rendered eternal, has the same signification as above defined, yet it will be seen that the phrase, eternal fire, is here used as the instrument of punishment. Let that fire last as long as it may, it is not said that they were to suffer eternally, or even as long as the fire might continue to burn. The word eternal is here prefixed to fire, not to the cities or their inhabitants. It is stated that the fire which consumed the cities of Sodom and Gomorrah actually continued to burn for more than two thousand years; but who could be so insane as to suppose that the inhabitants of those cities suffered during that period? It is immaterial how long that fire continued to burn on the plains of Sodom and Gomorrah; it is certain that the inhabitants could suffer no longer than life remained. Hence, no shade of an argument can be adduced from this text to favor the unmerciful doctrine of endless misery.

In Matt. 3: 12, and Luke 3: 17, we have instances where this fire is called unquenchable. It will, however, readily be understood that this unquenchable fire stands immediately connected with the axe and the trees that were to be hewn down and cast into the fire; and also with the baptism which was to be performed with the Holy Ghost and with fire. From the connection of these expressions, it certainly is reasonable to suppose that the same subject is in view, and the same signification given, with the exception that he here extends his figure in showing favor to the obedient, as well as stern judgment to the disobedient. By gathering his wheat into the garner is signified the deliverance and safety of those who obeyed him, and who were actually safe from all harm in the city of Pella, among the mountains; while the unbelieving Jews were left to the pitiless fury of the Roman armies, and the fiery pangs of starvation and death. The severe distress of the Jews was represented by the phrase unquenchable fire, not because the fire would never cease to burn, but because it could not be extinguished, and would continue until the material on which it fed should be destroyed, or until the cause by which it was produced should be entirely removed.

Pearce, on this text, says, "In this whole verse the destruction of the Jewish state is expressed in the terms of husbandmen; and by the wheat's being gathered into the garner, seems meant that the believers in Jesus should not be involved in the calamity." Ham

mond says, "The burning of this chaff signifies the condition of the Jews in this life." Cappe refers it to the calamities and destruction of Jerusalem. Kenrick and Clarke give the same exposition. See

their comments in full, Paige's Selections.

We know of no arguments which can possibly be made to bear against the foregoing conclusions. The fire of God's love and truth will burn, and continue to burn, to all eternity, and that for the good of his creatures. That called the fire of affliction, as connected with man, will burn until every imperfection is removed, and no longer.

CHAPTER XI.

ON THE WORM THAT DIETH NO1

SECTION I.

Those passages where the expression THEIR WORM DIETH NOT may be founa

Isa. 66: 23, 24. And it shall come to pass, that from one new moon t another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched and they shall be an abhorring unto all flesh.

Mark 9: 43-48. And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than, having two hands, to go into hell (Gehenna), into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off; it is better for thee to enter halt into life, than, having two feet, to be cast into hell (Gehenna), into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than, having two eyes, to be cast into hell-fire (Gehenna puros); where their worm dieth not, and the fire is not quenched. For every one shall be salted with fire, and every sacrifice shall be salted with salt.

SECTION II.

Brief Remarks on the "Worm that dieth not.”

The expression," Where their worm dieth not, and the fire is not quenched," is relied on with much confidence, by the believer in endless misery, as strong proof of that doctrine. But for what reason we are unable to learn. Sure are we that the scripture

usage of the expression gives no such evidence. It is well known that the worm here expressed was represented as in Gehenna; consequently, all depends upon the nature, durability and continuance, of that place. Now Gehenna, here rendered hell, is well known to be a word of Hebrew origin, and strictly signifies the literal valley of Hinnom; from HINNOM, the owner of the valley, which was on the south-east of the city of Jerusalem, and watered by the brook Kedron. See Aspin's History and Maps. In this valley had been planted the notable idol (worshipped by the Jews), called Moloch. After a lapse of time this place was desecrated, and became the receptacle of the filth and offal of the city; and, as this offal constantly produced worms, hence came the expression “where their worm dieth not ;" and as it became necessary to keep a perpetual fire for the consumption of said offal, came the expression "and the fire is not quenched." Such facts are too well authenticated to be disputed by any intelligent or well-informed mind. Both the worms and the fire existed so long as there was a cause to produce them; but it is well known that, for ages past, both have ceased to exist. This place was sometimes called Tophet, the valley of slaughter, &c. Jer. 7: 31, and 19: 6. With these facts in mind, how are we to interpret our Saviour's expression, or how could the Jews have understood him? They knew all about Gehenna, and its puros, or pur, fire. Christ knew all about this Gehenna, which he presented to the people; and if he prefigured pain and misery thereby, what time and place did he allude to? Had he, on any other occasion, or at any time, taught the Jews that there was a Gehenna of fire in eternity? or that there was any place there prefigured by Gehenna? No, reader, never adopt such conclusions until you are enabled, by good authority, to point us to such time and to such place.

Are you not aware that the only part of man which can exist in eternity is spiritual, immortal, closely connected with Christ, the object which he loved, and for which he died? And can you suppose that Christ meant to signify, by his expression, a direct comparison between the immortal part of man in eternity and the loathsome worms of the valley of Hinnom? If so, reflect for a moment, and examine both sides of your figure. If your conclusions be right, then, all who escape hell and go to heaven (in eternity), must certainly go there halt, maimed and decrepit, — perhaps some with

one eye, or one limb, and peradventure some without either. These are unavoidable conclusions; for he says, if thy hand offend thee, cut it off; or, if thy foot offend thee. cut it off; or, if thine eye offend thee, pluck it out; for it is better for thee to enter halt, maimed, &c., into life, than, having all these members, to be cast into Gehenna fire. Now, whosoever makes choice of the above figure of Gehenna, must also abide by their heaven of decrepitude; and there is no remedy; for if Gehenna means an eternal hell, then life means eternal heaven, vice versa.

We will now leave the above figure, and inquire after the probable meaning of the passage. When Christ made this expression to the Jews, he undoubtedly had his mind on the passage of the prophet. Isa. 66: 23, 24, And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord. And they (all flesh) shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." That the prophet used these words to express temporal judgments, will not be disputed. He speaks of a period in which there were new moons and Sabbath days; and of a place in which there were fleshly, or corporeal worshippers; and the worms and fire, they went forth to look upon, could not have been in eternity, for he says, "they shall look upon the carcasses of the men," and adds, "they shall be an abhorring unto all flesh." Now there can be no such thing as carcasses in the eternal world; neither could those there "be an abhorring unto all flesh;" for there is neither new moons, Sabbath days, carcasses, flesh, nor worms, in the eternal and immortal worlds. Hence, Christ could not have used this language to convey any other than the same idea conveyed by the prophet, and understood by the people. When he said to them, it is better to enter halt into life, &c., he could have meant nothing more or less, than they had better forego all their pleasures, gains, unbelief, and whatever served as obstacles, and heed his advice, make their escape, and be saved from the distress and ruin suddenly coming upon that people and nation. Thus, all that can possibly be understood by the undying worm, and the Gehenna of fire, is confined to earth, and earthly existence. For further illustrations, see on the word Gehenna in this work.