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[h=2]DOES DESTRUCTION IMPLY ANNIHILATION?[/h]
According to F. LaGard Smith, “The primary scriptural cornerstone for the case [for the annihilation of the wicked—[SIZE=-1]EL/KB[/SIZE]] is Matthew 10:28” (2003, p. 167). Since Jesus told His disciples, “Do not fear those who kill the body but cannot kill the soul. But, rather, fear Him who is able to destroy both soul and body in hell” (Matthew 10:28), His statement supposedly proves that hell is merely a picture of complete extermination of the souls of the wicked. Annihilationists, including both Seventh-Day Adventists and Jehovah’s Witnesses, have (mis)used Matthew 10:28 for centuries to propagate their error. In his book, After Life, Smith cites this particular verse more than any other verse from Scripture. Surely, annihilationists allege, Jesus would not have employed the word “destroy” in this verse if He did not mean extermination.The phrase “to destroy” in Matthew 10:28 is derived from the Greek word apollumi, which is used 92 times in the New Testament. It is translated by such terms as perish, destroy, lose, and lost. While it is true that occasionally apollumi is used to mean death (Matthew 2:13; 8:25; 26:52), most often it simply signifies the idea of suffering a loss of well-being and the loss of being blessed. In Luke 15, Jesus spoke of the shepherd’s lone sheep that was “lost” (apollumi), but not annihilated (vs. 6). In that same chapter, He told of the father’s prodigal son who was “lost” (apollumi), not extinguished (vss. 24,32). The wineskins of which Christ spoke in Matthew 9:17 did not pass into nonexistence, but were “ruined” (apollumi). Jesus did not come to seek and to save those who did not exist; rather He came to save those who were alive physically, but ruined spiritually by sin [i.e., lost (apollumi)—Luke 19:10]. Paul stated that the Gospel is “veiled to those who are perishing” (apollumi) in sin, not to those who are exterminated by sin. Considering the fact that even when apollumi is used to mean “death” (Matthew 2:13; 8:25; 26:52), total annihilation of the person is not under consideration (for the soul still would be alive). Therefore, one can rightly conclude that there is not a single instance in the New Testament where apollumi means “annihilation” in the strictest sense of the word. The Scriptures clearly teach that those who, at Judgment, will be “destroyed” because of their wickedness, will be like the “beast” who will “go to perdition” (apoleia, Revelation 17:8,11) in “the lake of fire and brimstone,” where they will be, not annihilated, but “tormented day and night forever and ever” (Revelation 17:8,11; 20:10). “Destruction” does not equal “annihilation.”
Respected Greek scholars also disagree with the annihilationist’s position that the Greek term underlying our English word “destroy” in Matthew 10:28 means “annihilation.” W.E. Vine, in his Expository Dictionary of New Testament Words, explained: “The idea is not extinction but ruin, loss, not of being, but of well-being” (1940, 1:302). Specifically, in regard to Matthew 10:28, he stated: “of the loss of well-being in the case of the unsaved hereafter” (1:302). A.T. Robertson added: “ ‘Destroy’ here is not annihilation, but eternal punishment in Gehenna” (1930, 1:83). In the Theological Dictionary of the New Testament, professor Albrecht Oepke commented on the meaning of destroy, stating that it is “definitive destruction, not merely in the sense of extinction of physical existence, but rather of an eternal plunge” into Hell (1964, 1:396). Lexicographer Joseph Thayer agreed with these assessments, saying that “destroy” in Matthew 10:28 means “metaphorically, to devote or give over to eternal misery” (1962, p. 64). [[SIZE=-1]NOTE[/SIZE]: Considering that the publisher’s introduction to the fourth edition of Thayer’s lexicon indicates “Thayer was a Unitarian” who denied such things as “the eternal punishment of the wicked” (p. vii), it is logical to conclude that his definition of apollumi could only be the result of an informed knowledge of the word’s true meaning.]
Even when we use the word “destroy” in modern times, frequently something other than annihilation is intended. Suppose a married couple involved in a violent car wreck survived the accident and returned to the scene the next day with a newspaper reporter to see the wreckage. If the couple spoke of their badly mangled car as being “destroyed,” would anyone think that the newspaper reporter would be justified in writing a story about how the couple’s car allegedly “went out of existence” during the wreck? To ask is to answer. When a sports journalist covers a high school basketball game and writes about the Clearwater Cats “destroying” the Blue Horn Bombers, will any person even slightly familiar with the English language understand “destroy” in the article literally to mean “annihilate”? Certainly not. Even in twenty-first-century English, “to destroy” frequently means something other than “to exterminate.”
In the well-known parallel text to Matthew 10:28, Luke recorded: “My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!” (Luke 12:4-5, emp. added). To be destroyed is equivalent to being cast into hell. Since the New Testament indicates that hell is the place of “everlasting fire” (Matthew 25:41) “that shall never be quenched” (Mark 9:43, 48), and is the future abode of the wicked where they will suffer “everlasting punishment” (Matthew 25:46), we can know that to be destroyed in hell (Matthew 10:28) is equivalent to suffering eternal misery.
Paul used the unique phrase “eternal destruction” in his second letter to the church at Thessalonica (1:9). The Greek word translated “destruction” in this verse, however, is olethros, not apollumi. Olethros appears a total of four times in the New Testament, three of which refer to the “destruction” of those who rebel against God (1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Timothy 6:9). Like apollumi, olethros does not connote annihilation. In 1 Timothy 6:9, Paul used olethros to describe the miserable spiritual condition of those who lust after riches. These individuals were not annihilated, but were in a state of “ruin” ([SIZE=-1]NASV[/SIZE], [SIZE=-1]RSV[/SIZE], [SIZE=-1]NIV[/SIZE]) because they had “strayed from the faith” (vs. 10). Regarding the appearance of olethros in 1 Thessalonians 5:3, Gary Workman asked: “f the fate of the ungodly is sudden annihilation at the second coming of Christ (1 Thess. 5:3), how are they going to stand before his seat? (2 Cor. 5:10)” [1992, 23:32]. Furthermore, “ince that destruction is ‘sudden,’ there could not be any torment at all—which is contrary to Bible teaching” (p. 32). In fact, in 2 Thessalonians 1:9
[t]he expression “everlasting destruction” is used in apposition to “suffer punishment” (literally meaning, “to experience just payment”). A part of the “deserved” aspect is that of “affliction.” Note that verse 6 says “...God considers it just to repay with affliction those who afflict you....” “Affliction” implies conscious suffering; it stands in opposition to the concept of annihilation.... As Gerstner observed: “Extermination is not affliction; it is the prevention of affliction” (Jackson, 2003a, 39:31).
There simply is no solid evidence to justify interpreting “eternal destruction” as “annihilation.” Paul used olethros in this verse to mean “the loss of a life of blessedness after death, future misery,” not extermination (Thayer, 1962, p. 443; cf. Wuest, 1973, p. 41). The wicked face “eternal ruin
[h=2]DOES DEATH IMPLY ANNIHILATION?[/h]
Throughout the New Testament, the fires of hell are depicted as being the “second death.” The picture painted in Revelation 20 tells of a burning lake of fire into which the devil and all his cohorts will be cast, including wicked humans whose names are not written in the Book of Life. Verse 14 of chapter 20 declares: “Then Death and Hades were cast into the lake of fire. This is the second death.” The inspired writer James remarked that if one of the brethren turns away from Christ, then if someone turns the wayward brother back, he will “save a soul from death” (James 5:20). James’ statement speaks directly to the fact that the sinning soul is destined for spiritual death. In John 6, Jesus described Himself as the bread that came down from heaven. Those who eat this “living” bread will “live forever” and not die (John 6:48-51,58). All who will not eat this living bread will die. Jesus’ comments here clearly refer to the second death in hell.