And whosoever was not found written in the book of life was cast into the lake of fire.
15. And whosoever &c.] “By the works of the Law shall no flesh be justified.” Any who are not in the number of those saved by God’s free grace, are sure to have sins recorded against them, sufficient for a judgement “out of those things which were written in the books” to end in this terrible sentence. Cf. St Mat 25:41.
Fuente: The Cambridge Bible for Schools and Colleges
And whosoever – All persons, of all ranks, ages, and conditions. No word could be more comprehensive than this. The single condition here stated, as being what would save any from being cast into the lake of fire, is, that they are found written in the book of life. All besides these, princes, kings, nobles, philosophers, statesmen, conquerors; rich men and poor men; the bond and the free; the young and the aged; the frivolous, the vain, the proud, and the sober; the modest and the humble, will be doomed to the lake of fire. Unlike in all other things, they will be alike in the only thing on which their eternal destiny will depend – that they have not so lived that their names have become recorded in the book of life. As they will also be destitute of true religion, there will be a propriety that they shall share the same doom in the future world.
Written in the book of life – See the notes on Rev 3:5.
Was cast into the lake of fire – See the notes on Mat 25:41. That is, they will be doomed to a punishment which will be well represented by their lingering in a sea of fire forever. This is the termination of the judgment – the winding up of the affairs of men. The vision of John here rests for a moment on the doom of the wicked, and then turns to a more full contemplation of the happy lot of the righteous, as detailed in the two closing chapters of the book.
Section e. – Condition of things referred to in Rev 20:11-15;
(1) There will be a general resurrection of the dead – of the righteous and the wicked. This is implied by the statement that the dead, small and great, were seen to stand before God; that the sea gave up the dead which were in it; that Death and Hades gave up their dead. All were there whose names were or were not written in the book of life.
(2) There will be a solemn and impartial judgment. How long a time this will occupy is not said, and is not necessary to be known – for time is of no consequence where there is an eternity of devotion – but it is said that they will be all judged according to their works – that is, strictly according to their character. They will receive no arbitrary doom; they will have no sentence which will not be just. See Mat. 25:31-46.
(3) This will be the final judgment. After this, the affairs of the race will be put on a different footing. This will be the end of the present arrangements; the end of the present dispensations; the end of human probation. The great question to be determined in regard to our world will have been settled; what the plan of redemption was intended to accomplish on the earth will have been accomplished; the agency of the Divine Spirit in converting sinners will have come to an end; and the means of grace, as such, will be employed no more. There is not here or elsewhere an intheation that beyond this period any of these things will exist, or that the work of redemption, as such, will extend into the world beyond the judgment. As there is no intheation that the condition of the righteous will be changed, so there is none that the condition of the wicked will be; as there is no hint that the righteous will ever be exposed to temptation, or to the danger of falling into sin, so there is none that the offers of salvation will ever again be made to the wicked. On the contrary, the whole representation is, that all beyond this will be fixed and unchangeable forever. See the notes on Rev 22:11.
(4) The wicked will be destroyed, in what may be properly called the second death. As remarked in the notes, this does not mean that this death will in all respects resemble the first death, but there will be so many points of resemblance that it will be proper to call it death. It does not mean that they will be annihilated, for death never implies that. The meaning is, that this will be a cutting off from what is properly called life, from hope, from happiness, and from peace, and a subjection to pain and agony, which it will be proper to call death – death in the most fearful form; death that will continue for ever. No statements in the Bible are more clear than those which are made on this point; no affirmation of the eternal punishment of the wicked could be more explicit than those which occur in the sacred Scriptures. See the Mat 25:46 note, and 2Th 1:9 note.
(5) This will be the end of the woes and calamities produced in the kingdom of God by sin. The reign of Satan and of Death, so far as the Redeemers kingdom is concerned, will be at an end and henceforward the church will be safe from all the arts and efforts of its foes. Religion will be triumphant, and the affairs of the universe be reduced to permanent order.
(6) The preparation is thus made for the final triumph of the righteous – the state to which all things tend. The writer of this book has conducted the prospective history through all the times of persecution which awaited the church, and stated the principal forms of error which would prevail, and foretold the conflicts through which the church would pass, and described its eventful history to the millennial period, and to the final triumph of truth and righteousness; and now nothing remains to complete the plan of the work but to give a rapid sketch of the final condition of the redeemed. This is done in the two following chapters, and with this the work is ended.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. Written in the book of life] Only those who had continued faithful unto death were taken to heaven. All whose names were not found in the public registers, who either were not citizens, or whose names had been erased from those registers because of crimes against the state, could claim none of those emoluments or privileges which belong to the citizens; so those who either did not belong to the new and spiritual Jerusalem, or who had forfeited their rights and privileges by sin, and had died in that state, were cast into the lake of fire.
THIS is the way in which God, at the day of judgment, will proceed with sinners and apostates. Reader, see that thy name be written in the sacred register; and, if written in, see that it never be blotted out.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The book of life: See Poole on “Rev 20:12“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. The blissful lot of therighteous is not here specially mentioned as their bliss hadcommenced before the final judgment. Compare, however, Mat 25:34;Mat 25:41; Mat 25:46.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And whosoever was not found written in the book of life,…. Upon the opening of it, Re 20:12 as all that worship the beast, and wonder after him, Re 13:8 and all wicked men, everyone of them:
was cast into the lake of fire; where are the devil, beast, and false prophet, Re 19:20. It is a saying of R. Isaac m,
“woe to the wicked, who are not written , “in the book”, for they shall perish in hell for ever and ever:”
and in the Targum on Eze 13:9 it is said of the false prophets,
“that , “in the writing of eternal life” (or in the book of eternal life), which is written for the righteous of the house of Israel, they shall not be written.”
There seems to be some allusion in the phrase used here, and in the preceding verse, and elsewhere in this book, to the lake Asphaltites, a sulphurous lake, where Sodom and Gomorrah stood, which the Jews call the salt sea, or the bituminous lake; and whatsoever was useless, or rejected, or abominable, or accursed, they used to say, to show their rejection and detestation of it, let it be cast into the sea of salt, or the bituminous lake; thus, for instance,
“any vessels that had on them the image of the sun, or of the moon, or of a dragon, , “let them cast them into the salt sea”, or bituminous lake n.”
m Tosaphta in Zohar in Gen. fol. 78. 2. n T. Bab. Avoda Zara, fol. 42. 2. Vid. ib. fol. 49. 1. &. 53. 1. & 71. 2. & Nazir, fol. 24. 2. & 26. 1, 2. Bava Metzia, fol. 52. 2. Temura, fol. 22. 2. & Meila, fol. 9. 2. & 10. 1.
Fuente: John Gill’s Exposition of the Entire Bible
If any was not found written in the book of life ( ). Condition of first class with and the first aorist passive indicative of . In this short sentence the doom is told of all who are out of Christ, for they too follow the devil and the two beasts into the lake of fire (the counterpart of the Gehenna of fire, Mt 5:22). There is no room here for soul sleeping, for an intermediate state, for a second chance, or for annihilation of the wicked. In Da 12:2 there is a resurrection to death as well as to life and so in John 5:29; Acts 24:15.
Fuente: Robertson’s Word Pictures in the New Testament
And whosoever [ ] . Lit., if any. So Rev.
Fuente: Vincent’s Word Studies in the New Testament
1) “And whosoever was not found,” (kai ei tis ouch heurethe) “And if anyone was not found; if heaven examined the book of life, those whose names are written on the new-birth-register of the Family of God, would your name be found there? Is your new birth record in Heaven? Job 16:19; Joh 3:6; Luk 10:20.
2) “Written in the book of life,” (en te biblo tes zoes 346
gegrammenos) “Having been inscribed (by name) in the book of life,” the Lamb’s book of life or the book of life containing the names of all the redeemed, written, enrolled in heaven, Dan 12:1; Luk 10:20; Php_4:3; Rev 13:8; Rev 20:12; Rev 21:27.
3) “Was cast into the lake of fire,” (eblethe eis ten limnen tou puros) “He was (that one was) cast down into the lake of fire,” abandoned from God and heaven and holy people forever. This is called the “Day of Destruction,” Job 21:30; Isa 5:14; Mat 23:33; To be destroyed, to perish, and to be consumed, are terms used to refer to a state of immeasurable loss, suffering, and uselessness .Neither is ever used to mean annihilation, when referring to the final state of the wicked.
Fuente: Garner-Howes Baptist Commentary
15. Book of life There was no book of death. Heaven has a glorious citizenship, and a glorious census-book of its citizens. But gehenna is an anarchy, without record and without citizenship.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And if any was not found written in the book of life, he was cast into the lake of fire.’
Thus all men are involved in this judgment. It is an all-embracing scene into which all other pictures of the judgment have to be fitted. And fitted they can be if we recognise that what is important is the spiritual lessons and not the physical descriptions. The significance of the book of life is that it contains the names of those who have been cleansed from sin, who have washed their robes and made them white in the blood of the Lamb (Rev 7:14). It is revealing that only those who are hidden in Christ and covered with His righteousness can face the judgment without fear for all their sins have been borne by another. But as Paul constantly stressed, while our works cannot justify us, they can certainly condemn us, and those who are not His will be found doubly guilty, for they have not only broken God’s law but they have also rejected His mercy. For them there is no future. There is only the lake of fire.
So briefly is the fate of the wicked depicted. But now they are left behind. Now that man’s final judgment has been described, and the destruction of all that is evil revealed, we move on in the remainder of the book to the destiny of the righteous. For this in the end was the aim of book and is the aim of God. And what a transformation it is. A few verses previously it was all doom and gloom, but that is now behind and we are to see the glorious vision of the future. One can but feel sorry for those who see in this new picture a future that will be tarnished and fail, for it is rather a picture of complete triumph and full blessedness for all who are His.
Fuente: Commentary Series on the Bible by Peter Pett
REFLECTIONS
Oh! the unspeakable joy, the Church, both in heaven and earth, must feel, in Christ’s triumphs over the devil! What a glorious sight, even in contemplation, to behold Christ coming down from heaven, and seizing upon the monster, to cast him into the bottomless pit, where hell and horror reigns.
Praises to our All-conquering Jesus, for shutting him up, during his thousand years reign with his saints, that their joy shall have no interruption. And blessed be his holy Name, that he will raise up his saints and faithful ones, to sit on thrones with him, during this blissful age, of light, and life, and glory. Nothing of sin, nothing of sorrow, shall interrupt this blessed Millennium. And Jesus will have the souls of them that were beheaded for the witness of Jesus, and the word of God, and that have not worshipped the beast, but hated the whore; to reign with him. Oh! the felicity of beholding Jesus, and the glory of his Person, and the love of his heart, to his redeemed, his people!
They are indeed blessed, and holy, who have part in the first resurrection. God the Holy Ghost hath said it. And, my soul, beg the Lord to seal the everlasting remembrance of it, in thy inmost affections. On such, the second death hath no power!
And while thy Church, O Lord, are rejoicing with holy triumph, over the devil, and the beast, and the false prophet, in beholding them forever cast into the lake of endless torment; oh! for grace, in a life of faith on the Son of God, to be waiting for that great day of the Lord, when Jesus will come to be glorified in his saints, and to be admired in all that believe. Then will Jesus say to all his redeemed: Come ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world. Lord! shall this be my happy portion? Will Jesus so own me, when he cometh to make up his jewels? Oh! for the Lord to bless my soul now with grace; and sure I am, that then the Lord will give me glory.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
15 And whosoever was not found written in the book of life was cast into the lake of fire.
Ver. 15. And whosoever ] As those priests were cashiered that could not prove their pedigree, Ezr 2:62-63 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
In Enoch (xxxviii. 5, xlviii. 9) the wicked are handed over by God to the saints, before whom they burn like straw in fire and sink like lead in water. The milder spirit of the Christian prophet abstains from making the saints thus punish or witness the punishment of the doomed ( cf. on Rev 14:10 ). In Apoc. Pet. 25 the souls of the murdered gaze on the torture of their former persecutors, crying , . These features, together with those of torturing angels (Dieterich, 60 f.) and Dantesque gradations of punishment (Dieterich, 206 f.), are conspicuous by their absence from John’s Apocalypse. There is a stern simplicity about the whole description, and just enough pictorial detail is given to make the passage morally suggestive. As gehenna, like paradise (4 Ezr 3:4 ), was created before the world, according to rabbinic belief (Gfrrer, ii. 42 46), it naturally survived the collapse of the latter (Rev 20:11 ). Contrast with this passage the relentless spirit of 4. Esd. 7:49 f. (“I will not mourn over the multitude of the perishing they are set on fire and burn hotly and are quenched”). If John betrays no pity for the doomed, he exhibits no callous scorn for their fate. The order of Rev 20:13-15 and Rev 21:1 f. is the same as in the haggadic pseudo-Philonic De Biblic. Anti-quitatibus (after 70 A.D.) where the judgment (“reddet infernus debitum suum et perditio restituet paratecen suam, ut reddam unicuique secundum opera sua”) is followed by the renewal of all things (“et exstinguetur mors et infernus claudet os suum et erit terra alia et caelum aliud habitaculum sempiternum”).
So much for the doomed. The bliss of saints occupies the closing vision (Rev 21:1 to Rev 22:5 ). From the smoke and pain and heat it is a relief to pass into the clear, clean atmosphere of the eternal morning where the breath of heaven is sweet and the vast city of God sparkles like a diamond in the radiance of his presence. The dominant idea of the passage is that surroundings must be in keeping with character and prospects; consequently, as the old universe has been hopelessly sullied by sin, a new order of things must be formed, once the old scene of trial and failure is swept aside. This hope of the post-exilic Judaism ( cf. Isa 65:17 ; Isa 66:22 ) was originally derived from the Persian religion, in which the renovation of the universe was a cardinal tenet; it is strongly developed in Enoch (xci. 16, civ. 2, new heaven only) and 4 Esd. 4:27 f. (“if the place where the evil is sown pass not away, there cannot come the field where the good is sown”). The expectation ( cf on Rom 8:28 f.) that the loss sustained at the fall of Adam would now be made good, is handly the same as this eschatological transformation; the latter prevailed whenever the stern exigencies of the age seemed to demand a clean sweep of the universe, and the apocalyptic attitude towards nature seldom had anything of the tenderness and pathos, e.g. , of 4 Esd. 8:42 48 ( cf. 7:31). The sequence of Rev 20:11 f. and Rev 21:1 f. therefore follows the general eschatological programme, as e.g. in Apoc. Bar. xxi. 23 f., where, after death is ended (very mildly), the new world promised by God appears as the dwelling-place of the saints ( cf. also 32:1 f.). The earthly Jerusalem is good enough for the millennium but not for the final bliss; the new order (Rev 21:5 ) of latter ( cf. above) coincides, as in Oriental religion (Jeremiah , 45 f.), with the new year ( i.e. , spring) festival of the god’s final victory. The literary problem is more intricate. With Rev 21:1-8 , which is evidently the prophet’s own composition, the Apocalypse really closes. The rest of the vision, down to Rev 22:5 , is little more than a poetical repetition and elaboration ol Rev 21:1-8 , to which Rev 22:6 f. forms the appropriate conclusion, just as the doublet Rev 19:9 b , Rev 19:10 (in its present position) does to Rev 19:1-8 . When Rev 19:9 b , Rev 19:10 is transferred to the end of 17 (see above), the parallelism becomes even closer. Both 17 (the vision of the harlot-Babylon, with her evil influence on the world, and her transient empire) and Rev 21:9 to Rev 22:5 (the vision of the Lamb’s pure bride, with her endless empire) are introduced alike ( cf. Rev 17:1 , Rev 21:9 ) and ended alike, though Rev 22:6-8 has been slightly expanded in view of its special position as a climax to the entire Apocalypse. As 17. represents John’s revision of an earlier source, this suggests, but does not prove, a similar origin for Rev 21:9 to Rev 22:5 . He might have sketched the latter as an antithesis to the former; certainly the “editorial” brushwork in Rev 21:9 to Rev 22:5 is not nearly so obvious and abrupt as, e.g. , in 18. Upon the other hand there are touches and traits which have been held to imply the revision of a source or sources, especially of a. Jewish character (so variously Vischer, Weyland, Mngoz, Spitta, Sabatier, Briggs, Schmidt, S. Davidson, von Soden, de Faye, Kohler, Baljon, J. Weiss, and Forbes), delineating the new Jerusalem ( cf. Rev 21:1-2 ). In this event the Christian editor’s hand would be visible, not necessarily in Rev 21:22 (see note), but in the -allusions, in Rev 21:14 b , Rev 21:23 ( cf. Rev 22:5 ), 25 b (= Rev 22:5 a ), and 27 (= Rev 20:15 , Rev 21:8 , Rev 22:3 a ). Another set of features (Rev 21:12 ; Rev 21:16 ; Rev 21:24-27 a , Rev 22:2 c , Rev 22:3 a , Rev 22:5 ) is explicable apart from the hypothesis of a Jewish source, or indeed of any source at all. Literally taken, they are incongruous. But since Rev 21:9 to Rev 22:5 may be equivalent not so much to a Jewish ideal conceived sub specie Christiana as to a Christian ideal expressed in the imaginative terms of a Jewish tradition which originally depicted an earthly Jerusalem surrounded by the respectful nations of the world, a number of traits in the latter sketch would obviously be inapplicable in the new setting to which they were transferred. These are retained, however, not only for the sake of their archaic associations but in order to lend pictorial completeness to the description of the eternal city. The author, in short, is a religious poet, not a theologian or a historian. But while these archaic details need not involve the use of a Jewish source (so rightly Schn and Wellhausen), much less a reference of the whole vision to the millennial Jerusalem (Zahn), or the ascription of it to Cerinthus (Vlter) or a chiliastic Jewish Christian editor (Bruston), may not the repetitions and parallelisms, especially in view of Rev 22:6 f., indicate a composite Christian origin, as is suggested, e.g., by Erbes (A = Rev 21:1-4 , Rev 22:3-17 ; Rev 22:20-21 , [920] = Rev 21:5-27 , Rev 22:1-2 ; Rev 22:18-19 ) and Selwyn (Rev 22:16-21 , the conclusion of [921] = Rev 21:2 , Rev 22:3-5 , Rev 21:3-6 a , Rev 22:7 , Rev 21:6-8Rev 21:6-8Rev 21:6-8 , or of [922] = Rev 21:9 to Rev 22:2 , Rev 22:6 ; Rev 22:8-15 )? Some dislocation of the original autograph or scribal additions may be conjectured with reason in Rev 22:6-21 (see below), at least. But the reiterations are intelligible enough as the work of a single writer, whose aim is to impress an audience rather than to produce a piece of literature. The likelihood is that John composed Rev 21:9 f. as an antithesis to the description of the evil city which he had reproduced from a source in 17, and that he repeated the incident of Rev 22:8-9 (as Rev 19:9-10 at the end of 17), adapting it to its position at the close of the whole book as well as of the immediately preceding oracle.
[920] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[921] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[922] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
Fuente: The Expositors Greek Testament by Robertson
whosoever = if (App-118. a) any one (App-123.), Note the Figure of speech Polysyndeton (App-6) verses: Rev 20:9-18.
Fuente: Companion Bible Notes, Appendices and Graphics
whosoever: Mar 16:16, Joh 3:18, Joh 3:19, Joh 3:36, Joh 14:6, Act 4:12, Heb 2:3, Heb 12:25, 1Jo 5:11, 1Jo 5:12
was cast: Rev 19:20, Mat 25:41, Mar 9:43-48
Reciprocal: Exo 34:7 – that will by no means clear the guilty Psa 9:17 – The wicked Psa 45:4 – right Psa 87:6 – this man Psa 97:3 – General Psa 140:10 – into deep Isa 4:3 – written Isa 34:2 – the indignation Isa 50:11 – ye shall Jer 17:13 – written Eze 13:9 – neither shall they be Dan 12:1 – written Amo 3:7 – but Mat 7:13 – that Mat 13:42 – cast Mat 18:8 – everlasting Mat 25:46 – everlasting Mar 9:44 – the fire Luk 8:31 – the deep Luk 10:20 – your Luk 16:24 – for Joh 10:3 – and he Joh 15:6 – he Joh 17:9 – pray for Act 3:23 – that every Rom 3:25 – remission Rom 5:12 – and death Rom 8:9 – he is 2Co 5:11 – the terror Phi 4:3 – whose 2Th 1:8 – flaming Heb 1:13 – until Heb 6:8 – whose Heb 10:27 – fiery Heb 12:23 – which Jam 1:15 – when Jam 5:3 – and shall 1Jo 3:8 – this purpose Rev 3:5 – the book Rev 11:18 – and the time Rev 17:8 – whose Rev 20:10 – the lake Rev 21:8 – the lake Rev 21:27 – they Rev 22:18 – God
Fuente: The Treasury of Scripture Knowledge
Rev 20:15. This explains who is meant in the preceding verse to be cast into the lake of fire. In order to avoid such a doom it behooves us all to get our names written in the book of life, then live so that they will not be blotted out.
Comments by Foy E. Wallace
Verse 15.
5. The names not written in the book of life. “And whosoever was not found written in the book of life was cast into the lake of fire”–Rev 20:15.
The book of life was the registry of the approved of God. The names not found in it were not a part of God’s called and chosen people–they belonged to the society opposed to the church.
The same reference in Rev 13:8 mentioned the names not written in the book of life “from the foundation of the earth,” which affirms the great truth that in all nations and ages the only people who belong to God in the true sense of the people of God were and are the people who have lived and now live in obedience to His divine will.
Let it be impressed on the minds of the readers of Revelation, that these visions of resurrection; of second death and judgment; were all extraordinary and of special character. They were not intended for future and general application. They belonged to the apocalypse, and the apocalypse belonged to that period. The depiction of the first resurrection and the second death were not meant for expositions of the doctrine of the resurrection from the dead and the future eternal punishment of the wicked, abundantly taught elsewhere in numerous scriptures. Though the imagery has basis in these fundamental doctrinal truths, the visions of Revelation were limited in application to the pageantry of apocalyptic description of the fortunes of the early church and the divine judgments on its enemies.
Fuente: Combined Bible Commentary
Rev 20:15. And if any one was not found written in the book of life, he was cast into the lake of fire. Here then is the purpose, and the only one, for which the book of life is spoken of as used at the judgment before us. It was searched in order that it might be seen if any ones name was not written in it; and he whose name could not be discovered in its pages was cast into the lake of fire. For a carefulness of expression very similar to that of these words see Joh 10:16 and note.
From all that has been said it will be apparent that the judgment now described is not a general judgment, but one on the wicked only. The first view is no doubt that which most naturally suggests itself to the reader of the passage, until he examines more particularly the expressions that are employed, and calls to mind the whole style of thought exhibited in this book. But (1) The thought of a general judgment breaks the continuity of the scene. The passage, as a whole, is occupied with judgment upon the enemies of the Church. The interposition of a judgment, and consequent reward, of the righteous disturbs the even now of the description: (2) It is very difficult to imagine that those who have already reigned with Christ in the thousand years, and to whom judgment either relating to themselves or over others has been given (Rev 20:4), should now be placed at the judgment bar: (3) Add to all this the use and meaning in St. Johns writings of such words as the dead, judged, the sea, death, and Hades,and it appears impossible to adopt any other conclusion than that in the vision now before us we have a judgment of the wicked, and not a general judgment.
Fuente: A Popular Commentary on the New Testament
Hell was prepared for the devil and his angels, but some men will be sent there for eternity because they refused to repent. ( Mat 25:41 )
Fuente: Gary Hampton Commentary on Selected Books
The names of the wicked will be absent from the book of life. This will confirm their eternal fate (cf. Rev 14:11).
"When taken seriously, this final note evaporates all theories of universalism or apocatastasis [restoration] . . ." [Note: Johnson, p. 590. Cf. Robertson, 6:465; and Ladd, p. 258. See Berkouwer, pp. 387-423, for a very good discussion of eternal punishment.]
Eternal punishment is a doctrine that is becoming increasingly unpopular in our day. Notice that Jesus Christ, the Judge, spoke very plainly when He affirmed it (Rev 20:14-15; Rev 20:10; Rev 19:20; Rev 14:10; Mat 18:8; Mat 23:15; Mat 23:33; Mat 25:41; Mat 25:46; Mar 9:46). [Note: See David J. MacLeod, "The Sixth ’Last Thing’: The Last Judgment and the End of the World (Revelation 20:11-15)," Bibliotheca Sacra 157:627 (July-September 2000):315-30.]
"If we once saw sin as God sees it, we would understand why a place such as hell exists." [Note: Wiersbe, 2:621.]