passed the camp of the saints about, and the beloved city: and fire came down from God, out of heaven, and devoured them.

Lam. 4:11. The Lord hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundation thereof.

Zech. 2 5. For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her (Jerusalem).

Luke 12: 49. I am come to send fire on the earth; and what will I, if it be already kindled?

Heb. 12 29. For our God is a consuming fire.

Dan. 79, 10. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him : thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.

Dan. 10: 6. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.

EVERLASTING FIRE.-Matt. 18: 8. Wherefore, if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands, or two feet, to be cast into everlasting fire (aionion pur, or fire of the age).

Matt. 25 41. Then shall he say also unto them on his left hand, Depart from me, ye cursed, into everlasting fire (aionion pur), prepared for the devil and his angels.

ETERNAL FIRE. - Jude 1: 7. Even as Sodom and Gomorrah, and the cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire (aionion puros).

UNQUENCHABLE FIRE. Matt. 3: 12. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

Luke 3: 17. Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with unquenchable fire.

SECTION II.

Brief Remarks on the scripture usage of the word FIRE, and the phrases EVERLASTING, ETERNAL and UNQUENCHABLE FIRE.

It will readily be learned from a careful observance of those scriptures arranged in Section 1 of this Chapter, that the term fire is a very common and emblematical expression, denoting severe trials, calamities, and even common afflictions of the people,

called the judgments of God. It will also be seen that the term fire, in many instances, stands immediately connected with the words rendered hell, such as Sheol, Gehenna, &c., which see in this work.

The above facts are so easily understood, both from the Old and New Testament scriptures, that but very little need be said. The first place in which it is mentioned in the New Testament is Matt. 3: 10, "And now also the axe is laid unto the roots of the trees: therefore every tree that bringeth forth not good fruit is hewn down, and cast into the fire." There are other similar passages, which teach the same things, and are understood in the same manner. Under the figure of cutting down trees, and casting them into the fire, in this text, is represented the severe judgment about to fall on the Jewish nation, which was before denominated the wrath to come This figure was often used by the prophets, and, consequently, must have been well understood by the Jews in our Saviour's day. See Isa. 10: 33, 34; Jer. 46: 22, 23; Ezek. 31: 23.

We need not offer arguments that this is the true application of this and the like passages, inasmuch as there is such a universal agreement on the subject among standard commentators. Hammond says, "But now are God's judgments come home to this people, and ready to seize upon the whole nation, and shall actually fall upon every unreformed sinner among you." Par. in loc. Pearce says, “Vengeance is about to be taken upon the Jewish nation." Assembly's Annotations, Poole's Annotations, Lightfoot, and others, make the same application. Clarke says, "The Jewish nation is the tree, and the Romans the axe," &c. Kenrick says, "The national calamities with which you are threatened, are no light evils, but such as, if you do not repent, shall be like cutting up the tree by the roots; for as barren trees, which bring forth no fruit, are hewn down and cast into the fire, so shall it be with you, if you perform not good works; your kingdom shall be overthrown, and the inhabitants of the land utterly extirpated." See Paige's Selections.

A like application is made of similar passages, by the same authors. There is not, in truth, an instance in the Bible where fire is used to signify punishment in eternity. In sermons and exhortations a different interpretation is often given; but few, however, are willing to risk their reputation for biblical knowledge, by publicly

dispating what is so abundantly asserted by the most learned

authors.

In the second place it will be seen, in the observance of those passages, that by fire is prefigured the truth of God; which is represented as burning, cleansing, purifying and heating. See Mal. 4: 1, and 3: 2, 3. By these quotations is learned the burning affliction of the Jewish people, in the day of their distress. Dr. A Clarke says, "The day cometh that shall burn as an oven, — signi fying the destruction of Jerusalem by the Romans. And all the proud, this is in reference to verse 15, of the preceding chapter. The day that cometh shall burn them up,· either by famine, by sword, or by captivity, all these rebels shall be destroyed. It shall leave them neither root nor branch; a proverbial expression for total destruction; neither man nor child shall escape." Com. on Mal. 4: 1. Thus Clarke applies the passage wholly to the destruction of Jerusalem by the Romans. It is also seen, from the same (Mal. 3: 3), that Christ is represented at that time as sitting "as a refiner and purifier of silver: purifying the sons of Levi, that they may offer unto the Lord an offering in righteousness." The prophet represents the Lord himself as a wall of fire. Zech. 2: 5, "For I, saith the Lord, will be unto her a wall of fire round about, and a glory in the midst of her" (Jerusalem). In Luke 12: 49, it is said, "I am come to send fire on the earth; and what will I, if it be already kindled?" Heb. 12: 29, Paul says, "For our God is a consuming fire." From the above remarks are made plain the nature and qualities of this fire. The properties and qualities of God are indestructible. There are also moral and intellectual properties in man, as parts of God's perfection, or image, which cannot be destroyed. Thus, notwithstanding "God is a consuming fire," yet, that fire is such that it only consumes what stands opposed to its own perfections: it cannot destroy its own qualities or properties. Hence the utility of the apostle's language in 1 Cor. 3: 13-15," Every man's work shall be made manifest for the day shall declare it, because it shall be revealed by fire: and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire." So we learn that this fire not only consumes wickedness, wicked works, and the

imperfections of man, but at the same time purifies and saves the suffering sinner.

In 2 Thess. 1: 7-9, the apostle speaks of the Lord Jesus" as being revealed from heaven in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ who shall be punished with everlasting (aionion) destruction from the presence of the Lord, and from the glory of his power." This revelation by fire, and the destruction of the age, upon those that obeyed not God or the gospel, was the same as expressed in the 24th and 25th chapters of Matt., namely, the destruction of Jerusalem and that people as a nation. The Jews were those who troubled the Thessalonian brethren, and when Christ was revealed in fire (his chastening power), those Jews were punished with everlasting destruction from the presence of the Lord, that is. from Jerusalem, and, from the glory of his power. There was no glory resulting to those wicked Jews; they had been disobedient, and must receive the fruit of their doings. The violation of every law, whether physical, moral or national, must have its results. The Jews had undoubtedly violated all of those laws; of course they must suffer accordingly. The time had come; they were ripe for its result. It is called the destruction of the age (aionion destruction), because that age of people were ripe for the result, and the angels, or messengers (the Romans), were ready to execute it. It took place during that generation. See Matt. 16: 27, 28. Mark 8: 38; 9: 1; Luke 9: 26, 27; Matt. 23: 36; 24: 34. Christ is represented as taking vengeance on them, not only because he had warned them of its approach, and cautioned them to be wise and shun its calamities, but because they had utterly refused to give heed to his warnings and instructions, maltreating him as an impostor and malefactor. Christ, in this ordeal, sat as a refiner. Nothing was consumed or destroyed save the wicked and wickedness. The destruction of the wicked was only literal; he did not destroy them further than their literal existence was concerned. Nothing is said of following them into eternity. See Luke 13: 1—5, "There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus, answering, said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay; but except ye repent, we shall all likewise

perish. Or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay; but except ye repent, ye shall all likewise perish." Here Christ informed the Jews that, unless they reformed, and gave heed to his advice, they should all likewise perish, that is, they should perish in like manner as did the Galileans: they lost their earthly existence, and so did the Jews at Jerusalem. It was the natural result of their previous course, while, at the same time, all who heeded Christ's instruction were saved. This fiery catastrophe did not consume the righteous; they made their escape, and were safe.

There are several passages, such as 2 Peter 3: 7, Rev. 20: 9 and some others, which relate to the same time, and have the same interpretation. Whenever the term fire is connected with Sheol, or Gehenna, it can have no more than a temporal signification; for the reason that those places themselves are only temporal, as will be seen in this work.

We find at least two instances where the adjective aionion, rendered everlasting, is prefixed to the word fire; but it is well known that adjectives do not of themselves establish qualities in nouns; they are only used to express those properties or qualities that are inherent in the subject itself. Hence punishment (which was the object of this fire), being a means and not an end, cannot be affected by aionion, whatever meaning may be attached to it. The truth is, aionion, or everlasting, has no other than a limited signification See on that word, in this work. In Matt. 18: 8, and 25: 41, the phrase everlasting fire occurs, and appears to allude (especially the first, from its parallel in Mark 9: 43-48) to the fire of Gehenna, which will be considered under that head. It also appears that the last stands connected with that event. The word everlasting, applied to punishment, and the word eternal, applied to life, in this verse, are both from the same word, and both have the same meaning: the one shall go away into punishment aionion, the other into life aionion. So we see that both words have the same meaning, and that neither has an unlimited signification.

ren

In Jude 7, the same word occurs, and is prefixed to fire, dered eternal fire. Jude is here speaking of Sodom and Gomorrah, with other cities that had given themselves over to wickedness, as being set forth for an example, suffering the vengeance of eternal