Do you know that the Bible teaches that “the wages of sin is DEATH” and not ETERNAL TORMENT? Rom. 6:23.

Do you know that it teaches the death of the soul, and that it was for that reason that our Lord, in paying the ransom [corresponding price], “poured out his soul unto death,” and “made his soul an offering” for our sinful, dying and dead souls? Isa. 53:12, 10; 49th Psa.; Eze. 18:4, 20.

Don’t you know that the eternal torment doctrine was forged by the immortal-soul-theorists, as they were compelled to have a habitable place for the never-dying wicked? Does not the Lord say that the “wise and prudent” would make a “covenant with death and an agreement with hell”? — and have they not “made a covenant with death” by agreeing that death is not death, and that when we appear to die, we are really more alive than ever? — and have they not “made an agreement with hell” by claiming it to be a habitable place of torment for the wicked dead, who are not dead? Isa. 28:14-18; 29:13-15; Mark 7:7; Titus 1:14.

Does not God tell us that these false doctrines of men shall be destroyed? — does he not say that he will sweep away their refuge of lies, and their covenant with death shall be disannulled, and their agreement with hell shall not stand? Matt. 15:9; Col. 2:22, 23; Isa. 28:14-18; 29:13-15.

Do you know that the English word hell is the same as the Hebrew word sheol and Greek words hades and gehenna? — and that they all mean to conceal, to hide, to cover in oblivion, to destroy? — and that sheol is translated thirty-one (31) times grave, three (3) times pit, and thirty-one (31) times hell? See margin. Psa. 49:15; 55:15; 86:13; Isa. 14:9; Jonah 2:2.

Do you know that the Bible description of hell is entirely different from what is commonly taught? — and that instead of its being a conscious, life condition in fiery torment, it is an unconscious, death condition?

If hell is a place illuminated with flaming fire, why did the prophet Job describe it as a place of darkness? Job 10:21.

If hell is a place of pain, suffering and remorse, why did the prophet David speak of it as a place or condition of forgetfulness? Psa. 88:11, 12.

If hell is a place of pain, suffering and remorse, why did Solomon in all his wisdom say that “the living know that they shall die: but THE DEAD know not anything”? Eccls. 9:5.

If hell is a place where the shrieks and groans of the damned are heard, why did the prophet David describe it as a place of silence? Psa. 115:17.

If hell is a place of life in any sense, why did the prophet David say that when a man’s “breath goeth forth, he returneth to HIS earth: in that VERY DAY his thoughts PERISH”? Psa. 146:4.

How could any being be tormented in hell, when “there is no work, nor device, nor knowledge, … in the grave [sheol or hell] whither thou goest”? Eccls. 9:10.

Do you know “the Lord said unto Moses, Behold, thou shalt sleep with thy fathers”? Is there any consciousness in sleep? Deut. 31:16.

Do you know that David is NOT ascended into the heavens, but that he “slept with his fathers,” and that “he is both dead and buried, and his sepulchre is with us unto this day”? I Kings 2:10; Acts 2:29.

Do you know that the only seeming support given the eternal torment theory, in scripture, is in the symbolic language of Revelation and the parabolic language of our Lord, and that our Lord spake ONLY in parables, and that in a parable the thing said is never the thing meant? Matt. 13:34; Mark 4:34.

Do you know when our Lord spake the parable of the wheat being gathered into his barn and the tares into bundles to be burned with fire, that the wheat meant the Lord’s people, the barn meant a place of preservation, tares meant the enemies of the Lord and fire meant destruction? Matt. 13:24, 30, 36-43; Phil. 3:19; Acts 3:23; II Pet. 2:1; 3:9.

Do you know that when our Lord spake the parable of the sheep on his right hand entering the kingdom, and the goats on his left hand departing into everlasting fire prepared for the devil and his angels, that sheep meant good, obedient people; the kingdom meant everlasting life in Paradise restored; goats meant willful, wayward, wicked people, and everlasting fire meant everlasting destruction prepared for the devil and his angels? Matt. 25:41, 46; Heb. 2:14.

Do you know that you would have to go to a theological seminary for several years to learn from the word-twisting theologians how to make destruction mean preservation and perish mean to preserve?

Do you know that the word punishment in the 46th verse of the 25th chapter of Matthew is translated from the Greek word kolasin, which means to prune, to restrain, by cutting off from life? — whereas if torment were meant, the Greek word basinos would have been used?

Do you know that the everlasting fire and destruction spoken of in our Lord’s parables, and the destruction and perishing spoken of by the apostles, are the same as the eternal fires of Revelation?

Do you know that fire is symbolic of destruction, because fire never preserves life, but always destroys?

Do you know that the word torment is NEVER mentioned in the Old Testament, and only a few times in the New Testament does it seemingly support the eternal torment theory? — and that these few times are written in the parable of Dives and Lazarus, which as a parable, carries a meaning larger than literal persons; and in the symbolic language of Revelation, where it speaks of the eternal torment of the city of Babylon in chapter eighteen and of the beast and false prophet in chapter twenty, rather than the torment of individuals?

Do you know who the beast and false prophet are? Won’t you have to know who they are before you can understand how they are to be tormented? — and had we not better keep our eyes open lest we be among those who worship the beast or his image? Rev. 14:9.

Do you know that “God is love,” that he is all- powerful, that “his mercy endureth for ever,” and that you cannot harmonize these qualities with the eternal tormenting of his creatures? I John 4:8; Matt. 28:18; Psa., 136th chapter.

Do you know that “perfect love casteth out [ALL] fear” of eternal torment, etc., and produces the reverential fear of displeasing our heavenly Father? I John 4:18.

Do you know that these false, evil doctrines are doctrines of men, handed down to us from the dark ages, when they thought they were doing both God and man a service by burning each other and gouging out each other’s eyes; saying it is better to give them a little torment now, to save them from falling into God’s hands after awhile, and having them endure an endless torture of a far worse kind?

Isn’t this enough scriptural proof that the eternal torment doctrine promulgated by Christendom is FALSE?

—and do you know that the parables and dark sayings of our Lord, and the symbolic language of Revelation is harmoniously explained in the pamphlet on “What Saith the Scriptures About Hell”?

THE DARK CLOUD AND ITS SILVER LINING.
By John G. Whittier

In the minister’s morning sermon, he told of the primal fall, And how, henceforth, the wrath of God rested on each and all; And how, of His will and pleasure, all souls, save a chosen few, Were doomed to eternal torture, and held in the way thereto. Yet never, by Faith’s unreason, a saintlier soul was tried, And never the harsh old lesson a tenderer heart belied.

And after the painful service, on that pleasant, bright first day, He walked with his little daughter thro’ the apple bloom of May. Sweet in the fresh green meadow sparrow and blackbird sung; Above him its tinted petals the blossoming orchard hung.

Around on the wonderful glory, the minister looked and smiled: “How good is the Lord, who gives us these gifts from his hand, my child.”

“Behold in the bloom of apples, and the violets in the sward, A hint of the old lost beauty of the garden of the Lord.” Then upspake the little maiden, treading on snow and pink, “O father! these pretty blossoms are very wicked, I think;

Had there been no Garden of Eden, there never had been a fall, And if never a tree had blossomed, God would have loved us all.” “Hush, child,” the father answered, “by His decree man fell;

His ways are in clouds and darkness, but He doeth all things well, And whether by his ordaining to us cometh good or ill,

Joy or pain, or light or shadow, we must fear and love Him still.” “Oh, I fear Him!” said the daughter, “and I try to love Him, too, But I wish he were kind and gentle—kind and loving as you.” The minister groaned in spirit, as the tremulous lips of pain, And wide, wet eyes, uplifted, questioned his own in vain.

Bowing his head, he pondered the words of his little one.

Had he erred in his life-long teachings and wrong to his Master done To what grim and dreadful idol had he lent the holiest name?

Did his own heart, loving and human, the God of his worship shame? And lo! from the bloom and greenness, from the tender skies above, And the face of his little daughter, he read a lesson of love.

No more as the cloudy terror of Sinai’s mount of law,

But as Christ in the Syrian lilies the vision of God he saw.

And as when, in the clefts of Horeb of old, was his presence known, The dread, ineffable glory was infinite goodness alone.

Thereafter his hearers noted in his prayers a tenderer strain, And never the message of hatred burned on his lips again.

And the scoffing tongue was prayerful, and the blinded eyes found sight,

And hearts, as flint aforetime, grew soft in his warmth and light.