Salted With Fire

QUESTION: Explain Mark 9:49, "For every one shall be salted with fire." (R. V.)

ANSWER: "Every one" is not every person, but every one who "is cast into Gehenna," as in the preceding context. The fire is the penal fire of the obdurate sinner who under punishment is not annihilated, but preserved as salt preserves meat. God's love reciprocated gladdens forever; rejected it torments forever, for it will never change. The lost soul can never be indifferent to it, hence its misery.

— Steele's Answers p. 263.

The Doctrine of Eternal Punishment

QUESTION: On what grounds does the doctrine of eternal punishment rest?

ANSWER: On the authority of Christ, Matt. 25:46; Mark 3:29, "eternal sin," R. V., and that of his apostles, Heb. 6 2, "eternal judgment;" Rev. 20:10, "tormented day and night forever and ever;" and 14:11, "the smoke * * * forever and ever." The human reason sustains this in its highest upreaching, as in Plato, who supports this doctrine in the case of the incurable wicked. Given these two terms: a perverse free will forever refusing to repent, and the immortality and indestructibility of the soul, and eternal misery is the only possible inference. Both Revelation and Reason prove this awful doctrine.

— Steele's Answers pp. 261, 262.

Where is Hell?

QUESTION: Can hell be in the sun?

ANSWER: It can be anywhere there is a free moral agent persistently resisting the pressure of God's infinite and unchanging love till he has lost all capacity to respond thereto. Remorse is hell. Whether hell is a place as well as a state, I know not, and hope I never shall know. From the figurative language of Christ and his apostles nothing more with certainty can be inferred than that they meant to denote great and unending miseries.

— Steele's Answers pp. 247, 248.

Immortality of the Soul

QUESTION: A neighbor denies "the immortality of the soul," saying that there is no such a phrase in the Bible; that after death the wicked will have a chance to repent, and if they do not repent, they will be annihilated. How is this?

ANSWER: The doctrine of the eternal existence of the wicked is found in all those passages which speak of their endless punishment in plain terms, as in Matt. 25:46, or under the imagery of "unquenchable fire" (Matt. 8:12). "Smoke of their torment ascending forever and ever" (Rev. 14:11); "the false prophet tormented day and night forever and ever" (Rev. 20:10); "eternal sin" (Mark 8:29, Revision); "eternal fire" (Matt. 25:41). There is no Scripture in proof that repentance after death is possible. The idea that God will ever annihilate a free moral agent is nowhere found in the Bible. If that is the way to secure a holy universe, God would have annihilated the devil long ago.

— Steele's Answers p. 171, 172.

Paul Would Die for His People

QUESTION: Explain Rom. 9:3, "For I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen, etc.

ANSWER:  As Christ on the cross was regarded by men as accursed or separated from God in making the atonement, so Paul could, if it were possible, take Christ's place, or make another atonement on the top of Christ's atonement to save the Hebrew people. As dying for one condemned to be executed is the highest possible expression of love, so Paul's love for his race would prompt him to submit to an ignominious, judicial death if that would save his "kinsmen according to the flesh" from the doom of eternal punishment. A present day Arab expresses his love for another by saying, "Let my life be a ransom for thee." The Oriental mind is full of the solemn thought of substitutive suffering.

— Steele's Answers p. 141.

Eternal Misery

QUESTION: What texts prove the eternal misery of the impenitent?

ANSWER: Dan. 12:12: "And some to shame and everlasting contempt." Matt. 25:46: "All these shall go away into eternal punishment." Rev. 20:10: "The beast and the false prophet," terms representing human beings, "shall be tormented day and night forever and ever." He who believes only the promises in the Bible, and disbelieves its threatenings, is not a true believer in Jesus Christ.

— Steele's Answers p. 85.

Can Repentance Based on Fear be Genuine?

QUESTION: Can repentance be genuine, if based upon hope of reward or fear of punishment? Is the following sentence true, "Virtue founded on fear is only vice in a fit of dejection"?

ANSWER: this kinds like the distant echo of the New England Hopkinsian doctrine that holiness is disinterested benevolence, that the least regard for our own well-being is inconsistent with true holiness, and repentance is not genuine if it does not include willingness to be damned for the glory of God. In the first quarter of the last century, a boy named Mark Traffon, in a Calvinian inquiry meeting in Maine, was asked if he was willing to be sent to hell forever for God's glory, and replied: "No, sir, I have decided objections." He went to hear an Arminian preacher, was converted, and became an eminent minister. Moses had respect to the recompense of reward, and Noah, moved by fear, prepared for himself an ark. In Christ's preaching he perpetually appealed to men's hopes and fears, especially to the latter. He uttered more alarm truth and said more about hell fire than any other person in the Bible. Many modern preachers seem to be wiser than the great Teacher. They think that the doctrine of retribution is not promotive of genuine piety, and for this reason drop it from their sermons, and then wonder why sinners are not converted, and comfort themselves with the declaration that "the times have changed and the age of revivals is past." Says Bishop Butler in his Analogy: "Veracity, justice, regard to God's authority, and our own chief interest, are coincident; and each separately, a just principle. To begin life from either of them, and persist, produces that very character which corresponds to our relations to God, and secures happiness."Repentance from the lowest motive leads to the higher and ultimately to the highest.

— Steele's Answers pp. 76, 77.

Is Perfect Love a Requirement for Entering Heaven?

QUESTION: Should the experience of perfect love be taught as a requirement for entering heaven, or as a high privilege of the regenerate and as an especial equipment for a more devoted service for the Master?

ANSWER: We admire Wesley's advice to preach this great blessing by drawing, not by driving. It will do much harm to threaten true believers with hell fire, if they do not consciously receive their full heritage in Christ in this life. There are no such threatenings in the Word of God against the children of God. "If children, then we are heirs of God and joint heirs with Christ." Perfect love is the preparation for the heaven to which the first degree of love gives the title. Every genuine Christian is a candidate for perfect love, if he perseveringly seeks it. No one can love God a little without desiring Him to love him with all his heart, and no one can love with all his might without desiring a larger capacity for loving. Says Faber:

"And they who love God cannot love him by measure, 

For their love is but thirst to love him still better."

The perfect love described by St. John is characterized by its fearlessness, which can arise only from its moral purity. This is the quality of the perfect love which Wesley preached. This is sooner or later the heritage of every persevering believer. From this point onward he is no longer dissatisfied, but he is forever afterwards in time and in eternity unsatisfied, crying with good Ambrose of old, "Ampliora Domine, ampliora" — More, Lord, more.

"Insatiate to this spring I fly;

I drink and yet am ever dry;

Ah! Who against thy charms is proof?

Ah! Who that loves, can love enough?"

— Steele's Answers pp. 64, 65.

What Did Wesley Teach About Paradise?

QUESTION: Does Wesley say in one of his sermons that Paradise is a place where believers are purified before they are admitted to heaven?

ANSWER: We have not time to read again all of Wesley's sermons, more than a hundred, but we believe that no such doctrine can be found in them for the following reasons: (1) We have been reading Wesley's writings more than sixty years, and have never found it. (2) He was very insistent on entire sanctification in this life and could not consistently teach any doctrine which would weaken the motive to seek perfect purity here and now. (3) He could not have been so unwise as to define Paradise in exactly the same way as the Papists define Purgatory. (4) He would not in his sermons have given a different description of Paradise from that found in his Notes on the New Testament, "The place where the souls of the righteous remain from deaths till the resurrection" (Luke 23:43); "The seat of happy spirits in their separate state, between death and the resurrection" (1 Cor. 12:4); "A garden of pleasure" (Rev. 2:7). These are his descriptions of Paradise.

— from Steele's Answers pp. 54, 55.

Punishment for Sin vs. Sin's Natural Consequences

QUESTION: (a) Explain the difference between the punishment of sin and it's natural consequences. (b) May not Matt. 25:46 and Rev. 22:11 be a statement of the same thing from different standpoints?

Matthew 25:46: "And these shall go away into everlasting punishment:but the righteous into life eternal." (KJV)

Revelation 22:11: "He that is unjust, let him be unjust still:and he which is filthy, let him be filthy still:and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." (KJV)

ANSWER: (a) Punishment relates only to the guilt of sin. Forgiveness removes the liability to punishment. It does not remove regret for sin in time nor in eternity. In this sense sin casts a shadow into heaven itself. In other words you cannot forgive the sin which God has forgiven. Nor does God, who forgives a sinner in middle life, restore the blessings lost in his wasted youth, such as education, and intellectual power and possibly physical health lost by sins against his body. The prodigal son was received by his Father, but the money lost by riotous living was not restored in the form of a second division of the paternal estate. Then again others suffer in consequence of one man's sin whose forgiveness does not arrest these evil consequences, such as the poverty of the drunkard's wife and children. His reformation and conversion to Christ does not restore the farm which has gone down his throat and lodged in the till of the saloon. I speak with deliberation and reverence when I say that God cannot forgive the natural consequences of sin, because he cannot change the past. To do so would falsify history. He is a God of truth. He can no more change the past than he can change the multiplication table. (b) There is a sense in which sin is its own punishment, as virtue is its own reward. Yet as this reward differs from that which God will bestow in heaven, so this punishment must differ from that which he will inflict in hell. What this final reward is, and final punishment, has not yet been revealed. It awaits the Day of Judgement. Hence in preaching it may not be best to make this distinction between natural consequences and penalty. There is a poem relating to an impenitent sinner, the last verse of every stanza ending thus:

"To be left alone with memory

Is hell enough for me."

Yet I cannot believe that such expressions as "the wrath of God," "the Day of Judgment," and "eternal judgment" are rhetorical figures for the natural consequences of sin. In that case the final sentence of the Judge would be superfluous. The assertion that the moral law automatically inflicts penalty on transgressors is a doctrine which strongly leans toward the denial of the existence of a personal moral Governor. I lay no foundation for pantheism.

— from Steele's Answers pp. 49-51.

Conditional Immortality in Scripture?

QUESTION: Do these texts prove the doctrine of conditional immortality: (a) I Tim. 6:16, "Who only hath immortality" and (b) I Cor. 15:53-4, "And this mortal shall have put on immortality."

ANSWER:  (a) "God is said alone to have immortality, because he has it not from another's will, as other immortals have, but from his own essence" (Justin Martyr), "underived, independent immortality" (Wesley's note). (b) This is quoted from a chapter in which the future destiny of the righteous only is described. Paul believed in the resurrection of the unjust (Acts 24:15), as did Daniel in 12:2, and as Christ asserted in John 5:29. But Paul had no occasion to discuss the future of the unjust in this passage. Hence this omission does not disprove their endless existence. Study "eternal punishment" in Matt. 25:46 and Rev. 20:10, where two men "shall be tormented day and night forever and ever."

— From Steele's Answers pp. 31, 32.