Divine Decrees, Election and Hell: A Moderate Calvinist Viewpoint

In the last post, I referenced a then ongoing discussion I was having with Roger Olson. As this pleasant discussion continued, we turned to the topic of hell. The reality of eternal punishment tends to provoke deep thought. The text below is excerpted from my response to Dr. Olson, and represents my best attempt to briefly explain my Calvinistic view of the topic. This is one person's attempt to theorize about how the Biblical data can fit together within a Calvinist framework, and of course a lot of additional clarifications would be needed for this to be a fully satisfying effort. My proposal follows some other Calvinist thinkers and carefully distances from others. The primary aim here is to understand how it is possible for a Reformed approach to extol God's total goodness while affirming His total control over all things. Some of my high Calvinist friends (you know who you are!) will undoubtedly find this view too "soft." I have to admit that I still have a lot of questions about my own view and am still puzzled by much of this at the end of the day. These matters are lofty, and much too wonderful for me.

In my brand of Calvinism (which is admittedly not “high, federal Calvinism”, but historic/moderate), although we unabashedly affirm that God decrees whatsoever comes to pass, we do not view good and evil as decreed symmetrically. In other words, while God ultimately intends to allow evil to occur, and to use it for His good purposes, He is also strictly separated from evil in significant ways, as follows:

• He does not commit evil Himself (actually, He can not); However, He is directly involved in good whenever it occurs (He can do good only)

• He never acts as the direct or proximate cause of evil; However, He is always and only the direct or proximate cause of good

• He only intends evil in a passive way; However, He actively intends good

• note: these distinctions also serve as an explanation of why we do not rejoice in the evil that we view as divinely ordained

To illustrate, we say that election is solely a “positive” decree. It is God’s decision, from eternity, to do good (savingly) to certain hopeless sinners. God does not “positively” decide to condemn the others; He decides to allow many (or perhaps most) sinners to voluntarily condemn themselves. Thus reprobation is nothing more than the absence of election. 

Further, although God does not choose to ordain the salvation of all sinners, He positively decrees to give life, breath, food, water, possessions, and many other kindnesses to all people in spite of their rebellion against Him. This is Common Grace. Although God “hates” sinners for their wickedness (Ps. 11:5), He “loves” them as His creatures (Ps. 145:8-9, 13, 17). 

Similarly, our theology views hell as neither a mere concession to evil, nor as a mere utility for revealing God’s glory. It is viewed as a deeply tragic yet glorious conquest of evil by justice. Hell is unspeakably tragic in that a portion of those made in God’s image break fellowship with Him forever. Yet it is glorious in that all unrepented evil is justly and eternally condemned. 

Although God ultimately “decreed” the outcome, those condemned were condemned by their own will, and voluntarily. Having unregenerated hearts, they preferred their own condemnation to God’s holy presence; they preferred the caustic sting of justice to the mercy sincerely offered; they called out for the rocks to fall on them to escape from the presence of a Little Lamb. 

Thus, hell’s condemnation is viewed as passively ordained (one might even say as a “concession” to the creature’s will); however, hell as an enactment of divine justice is viewed as positively ordained, and as good triumphing over evil. This approach represents an extension of the same compatibilistic reasoning we apply to the story of Joseph, the appointment of wicked Cyrus as God’s servant, and the death of Christ on the Cross. In each case, God ordained evil and intended good simultaneously. The evil was done voluntarily by the creature; the good was done purposefully by God.

Rob Bell's REAL Book Cover

Rob Bell says: "We can create all sorts of hells right now if we want to. Genocide, rape, abuse, financial schemes."

"In some ways we see people choosing hell around us all the time. We see people who in the face of the invitation to 'love your neighbor' exploit the neighbor, abuse the neighbor. So I begin with the reality of hell here and now."

Source: interview on Good Morning America

I wonder why Jesus talked so much about the punishment of the wicked as a future event and in another place?

Matthew 25:46 "These will go away into eternal punishment, but the righteous into eternal life."

He must not have read Love Wins.

My advice to Rob Bell: Argue with Muslims about the nature of hell if you want to. Argue with the Roman Catholic Church about what hell is like if you must. Argue with angry Independent Fundamental Baptists about hell if you dare. But don't argue with Jesus.

God is Good and Hell is Just

On the most basic level, all of our squawking and screeching about hell reveals a deep distrust of God. Lack of faith, unbelief, and doubt regarding His character. The Bible teaches us emphatically that God will give each and every lost person his or her justly deserved punishment. Nothing more, nothing less. Mercy was available and offered, but roundly rejected. What is the result? What is the just response to defiance, hatred and rebellious distrust of a sovereign, benevolent and all-loving Creator?

Here are some sobering passages that teach eternal torment:

Revelation 14:9-11

And another angel, a third, followed them, saying with a loud voice, “If anyone worships the beast and its image and receives a mark on his forehead or on his hand, he also will drink the wine of God’s wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.”

Revelation 20:7-15

And when the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever. Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

II Thessalonians 1:7-10
For after all it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed—for our testimony to you was believed.

It's hard to imagine how these and other Biblical descriptions of eternal judgment can be reinterpreted to accommodate universalism, post-mortem offers of salvation, or even annihilationism. Nevertheless books have been written. Exegetical word games have been played along the lines of a professional sport. Far fetched and fanciful interpretations have been proposed. Absurdities have been presented with a straight face, as if they were viable alternatives to orthodox Christian beliefs. The Word of God is treated like a ventriloquist's dummy; with enough creative manipulation, one can create the illusion that it says there is no eternal punishment for the unbelieving. 


A concordance study on the Biblical usage of the Greek terms for destruction (apollumi, apoleia, and olethros) shuts down the ventilator that artificially keeps these heterodox theories of the afterlife alive. Surveying the Biblical passages on God's wrath and judgment puts the coffin in the ground and throws dirt on it. Still, the doubters dig around in the graveyard of an untenable hermeneutic, and with the rusty old shovels of humanistic optimism they attempt to resurrect long dead speculations. And all they get from these exhumations of error is a stack of lifeless bones. But religious Americans seem to like bones as much as they dislike hell, and they are happy to buy them, so the doubters keep on digging - and writing, and publishing, and selling. The theological graveyard is full of profits.

Meanwhile, God warns us of an unquenchable and eternal fire that is going to ravage all who reject Him. It has already begun to destroy faithless humanity, rendering all condemned (John 3:18) and naming us children of wrath (Ephesians 2:1-3). We are warned that the unbelieving will be destroyed eternally. The very phrase, "eternal destruction" may sound like a paradox, but it is nonetheless a clear and certain reality and it must be taken whole. Following the historical trend repeated in many other doctrinal disturbances, the propagators of afterlife errors refuse to accept the Word as it is written and in its entirety. They want to "dig deeper" and find something less offensive than the Truth. The trouble is, what they claim to "find" in the text was imported eisegetically from their own minds. While annihilationists deny the eternal duration of the destruction, universalists deny that anything resembling destruction even occurs. The phrase "eternal destruction" precludes both of these errors. It reveals endless destruction - destruction that doesn't end. Not a temporal destruction that has a fixed point of conclusion, but eternal destruction that goes on forever.

Trying to soften this is useless. Rather than using idealistic and man-centered rationalizations to fight the fires of divine justice, Bible teachers ought to be focused on following the command of Jude:

And have mercy on some, who are doubting; save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.

(Jude 1:22-23)

Those who know the testimony of Scripture and still deny the reality of eternal torment are treating their fellow man in a most unmerciful, cruel and hateful way. They might not feel hatred for others, but they are plainly practicing it. Their efforts do not make true Christianity more palatable, but instead offer a sugar-coated poison to the deceived, crying "peace and safety" when the roof is about to fall in. God is more than able to soften the hearts of unbelievers as we preach His unadulterated message. It is not our job to soften the message so hearers will receive and honor us, but to proclaim the truth and watch Him accomplish the miracle of regeneration.


Questions for Those Who Question

Here are some questions for those writers, preachers and leaders who "question" the clear teaching of Scripture on this subject: are you fighting God's justice? Do you not believe that God can measure out a precisely just amount of suffering for each and every lost individual, stretched out across the span of eternity, taking all of the factors into consideration as He alone can do? Do you think you are a more competent judge of the punishment sin deserves?

If God is the most merciful and loving of all beings, and He is not as repelled by the idea of eternal suffering as you are, whose wisdom and mercy are you trusting in? Yours or His? If God in His loving wisdom consigns sinners to eternal torment, can you open your mind to the possibility that this is a good and righteous thing to do?

Does eternal suffering really appear unjust? Perhaps the doctrine of hell is not meant to answer your standard of justice, but to shape it. Maybe you should measure human sin and guilt by the intensity and the duration of the punishment it warrants. If you truly know the infinite depths of your own sinfulness, you will have no problem at all with the concept of eternal suffering. You will be shocked and amazed that you are not already there! You will repent and lay hold of the freely extended mercy of God, who bears patiently with sinners, who suffers His own wrath in the place of sinners, and who saves sinners from going to destruction. Stop trying to put out the fires of hell with humanistic theories, and simply believe and proclaim the Gospel.

You may think the Biblical picture of hell is unjust, but you will have all eternity to be convinced otherwise. The question is: where?

If there really is such a place as the lake of fire, and if it really is just for sinners to suffer there forever, don't you think it merciful of God to tell us the facts so we can flee to Him and find grace? If you deny or twist His words of warning, what can you expect to receive from Him?

Revelation 22:18-19

I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.

_________________________________________________________
Notes:
Matthew 10:28 is commonly used to defend the theory of annihilationism. ""Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell." The Greek term apollumi is used in various senses throughout the New Testament, including killing or death (to which it is parallel in Mt. 10:28; cf. Mt. 27:20), loss (cf. Mt. 15:24, Mk. 9:41; Lk. 15:4, 6, 8-9), ruin or spoil (cf. Lk. 5:37; Jn. 6:27); perishing spiritually (i.e. becoming lost or dead eternally, not having eternal life and salvation, cf. Jn. 3:16; the present state of the unbelieving, cf. I Cor. 1:18). It is difficult to find an instance of apollumi in which the word implies complete annihilation. Perhaps a case could be made for this meaning in Hebrews 1:11, but even that is a stretch and it is an isolated case. Since physical death is the separation of a person's material and immaterial substance, there is no reason to believe that the second death, or the ultimate spiritual death, is anything like annihilation. Rather, consistency with the idea of "death" and the normal usage of apollumi would lead us to say that the second death (or destruction of the soul) is a further and final separation from God, perhaps even the division of the soul and spirit, or the greater "ruin" of the personality. Since the wicked will be resurrected prior to judgment, it is conceivable that there is a kind of continuous physical dying as well. Similarly, the idea of "lostness" fits perfectly with the idea that a portion of humanity has irrevocably turned away from God and perished. And one might ask: if annihilation is intended in Mt. 10:28, what is there to fear? One could be more afraid of temporal suffering than of merely ceasing to exist.
2 Th. 1:9 is also used to support annihilationism. "These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power." Here the Greek word olethros is used. It means "ruin, destruction, death." It is characterized in the verse as being away from God's presence, glory and power. The term is also used in I Th. 5:3, where it is the ironic opposite of the peace and safety that were expected. Contrary to this, the unrepentant sinner who is abiding under God's righteous wrath may well find the possibility of annihilation to be the safest and most peaceful refuge imaginable. But this refuge does not exist, for the New Testament use of olethros carries no implication of ceasing to exist.

The Gospel in Isaiah 26

Editor's Note: I haven't posted much lately because I've been busy wrestling with the implications of Isaiah 53:5 while preparing for the next installment in the Suffering Servant series. That post should be ready for presentation soon. After we finish our study of Isaiah 53, I plan to present a series of articles from a devotional book on Biblical paradoxes (the author - a like minded preacher from a Plymouth Brethren background - has graciously granted me permission to re-publish his material on this site, which is very exciting!). After that, I plan to discuss some key theological concepts related to the goodness of God - particularly Augustine's theodicy and its relation to Calvinism and Christian faith in general). So, while I continue to struggle joyously through the implications of Isaiah 53:5, I have decided to publish the following brief doctrinal/devotional on Isaiah 26. Hope it's encouraging!

The book of Isaiah has been called "The Gospel according to Isaiah." Let's take a quick look at Isaiah 26 to find out why.

1 In that day this song will be sung in the land of Judah:
“We have a strong city;
he sets up salvation
as walls and bulwarks.
2 Open the gates,
that the righteous nation that keeps faith may enter in.

Here is the doctrine of justification by faith. What a strong city this doctrine is. What a welcoming gate of entrance it opens to those who trust in Christ. The word "nation" in verse 2 is the usual word for Gentiles, so for the Jews there was a great irony here. Could be read: "The righteous Gentile that keeps faith may enter in."

3 You keep him in perfect peace
whose mind is stayed on you,
because he trusts in you.
4 Trust in the LORD forever,
for the LORD GOD is an everlasting rock.

Here are the doctrines of reconciliation, sanctification and preservation. He reconciles us to Himself and keeps us and protects us. We trust in Him and fix our minds on Him and flee to Him.

5 For he has humbled
the inhabitants of the height,
the lofty city.
He lays it low, lays it low to the ground,
casts it to the dust.
6 The foot tramples it,
the feet of the poor,
the steps of the needy.”

7 The path of the righteous is level;
you make level the way of the righteous.

Here is a continuation of the doctrine of progressive yet militant sanctification, with emphasis on God's work of humbling the proud and then exalting the humble. His triumph is our victory! His conquering "army" is a band of blessed, triumphant, ragged beggars. Sanctification is the pathway in which we walk - humbly, by faith - never losing sight of our poverty and neediness. The meek shall take the land.

8 In the path of your judgments,
O LORD, we wait for you;
your name and remembrance
are the desire of our soul.
9 My soul yearns for you in the night;
my spirit within me earnestly seeks you.

Here are the results of the doctrine of regeneration. Only a regenerated heart can have these holy desires and worshipful yearnings. You must be born again.

For when your judgments are in the earth,
the inhabitants of the world learn righteousness.
10 If favor is shown to the wicked,
he does not learn righteousness;
in the land of uprightness he deals corruptly
and does not see the majesty of the LORD.
11 O LORD, your hand is lifted up,
but they do not see it.

Here are the doctrines of total depravity, common grace and reprobation. The unregenerate man militates against the things of God, even in a godly environment. God's favor is shown to all, but those who do not believe cannot "learn righteousness" by grace. They are blinded by sin.

Let them see your zeal for your people, and be ashamed.
Let the fire for your adversaries consume them.

Here is the doctrine of divine wrath and judgment. Make no mistake, God reserves fiery wrath for His enemies. But He has a great saving zeal for those who are His.

12 O LORD, you will ordain peace for us,

for you have indeed done for us all our works.

Here is the doctrine of man's entire dependence upon God. No "free will" here, but a bold affirmation of the divine decree and compatibilism. "For it is God who works in you . . ."

13 O LORD our God,
other lords besides you have ruled over us,
but your name alone we bring to remembrance.

14 They are dead, they will not live;

they are shades, they will not arise;
to that end you have visited them with destruction
and wiped out all remembrance of them.

15 But you have increased the nation, O LORD,

you have increased the nation; you are glorified;
you have enlarged all the borders of the land.


Here are the doctrines of confession and repentance from sin, divine sovereignty and the glory of God. We are natural idolaters, but the one Lord of all has captivated our hearts. He is jealous over us for our good and His glory. Soli deo gloria.

16 O LORD, in distress they sought you;
they poured out a whispered prayer
when your discipline was upon them.
17 Like a pregnant woman
who writhes and cries out in her pangs
when she is near to giving birth,
so were we because of you, O LORD;

Here is the doctrine of God's discipline. God loves us enough to humble us and bring us to the end of ourselves through suffering. Isaiah has just finished saying that God "increased" and "enlarged" the nation. Now he explains how it was done: by the pruning that leads to greater fruitfulness.

18 we were pregnant, we writhed,
but we have given birth to wind.
We have accomplished no deliverance in the earth,
and the inhabitants of the world have not fallen.

Here is the doctrine of man's inability to save himself. Apart from effectual grace, all our works and efforts and strivings accomplish nothing of value. God's hand of discipline leads us to this realization - so that we may learn to trust in Him rather than ourselves.

19 Your dead shall live; their bodies shall rise.
You who dwell in the dust, awake and sing for joy!
For your dew is a dew of light,
and the earth will give birth to the dead.

Here, combined, are the doctrines of regeneration and the resurrection of the dead.  As a new day dawns, bringing fresh dew and light from above, the regenerated heart joyfully praises God. The night has passed! There is new birth! Death itself is overcome!

20 Come, my people, enter your chambers,
and shut your doors behind you;
hide yourselves for a little while
until the fury has passed by.
21 For behold, the LORD is coming out from his place
to punish the inhabitants of the earth for their iniquity,
and the earth will disclose the blood shed on it,
and will no more cover its slain.

Once again, here is the doctrine of divine wrath and judgment, along with the doctrine of atonement for sin. These verses call to mind the first Passover, when the righteous were covered and hidden away from God's judgment because an unblemished lamb was slain for them. And One has been sacrificed for us, too.

A God-Centered Defense of the Biblical Doctrine of Hell

Editor's Note: In a recent post, I pointed out that a Biblical understanding of sin takes the mystery out of the doctrine of hell and places it back in the doctrines of grace, where it belongs. The author of a book called, "Hell? No! Why You Can Be Certain There's No Such Place As Hell" took exception to my overt affirmation of the reality of hell. I was headed out of town for the weekend and could not respond to his comments, so I asked my friend Chris DeVidal to respond. And I'm glad I did. Here's the thoughtful and God-exalting response written by Chris . . .

The basis of your argument is:

* We didn't ask to be born, and yet we are damned
* Infinite punishment could not possibly be merited by a finite crime
* Jesus seemingly preached against hell in Luke 9:51-56

Editor's Note: The first assertion is the height of ingratitude. The second is inaccurate due to a low view of sin (which springs from a low view of God, as Mr. DeVidal is about to demonstrate). The third is a gross misinterpretation of Scripture that any first year Bible student could dismantle with ease. But let's allow Chris to answer, he does a better job . . .

Please allow me to answer these three points with one question:

What motivates God to do all that He does?

Why the creation? Why the cross?

You might say, "love."
And that's a good answer, but it needs more refinement.
I think you might mean, "love for humans."

Tell me, what did God (the Father) love before He created us?
I think there can only be one answer, the Son.

Who is the Son?
Deity. God.

If you don't agree with me on this point we have a different discussion. So let's assume you agree.

So what motivates God?
Love. For Himself.

Don't take my word for it. Ask yourself what motivated Him to save when you read Isaiah 48:9-11.

Or John 17:1 Glorify Your Son, that Your Son may glorify You.
Or John 14:13 ... so that the Son may bring glory to the Father.
Or John 16:14 He will bring glory to Me ...
Or Acts 12:23 ... because Herod did not give praise to God, an angel of the Lord struck him down ...
Or Psalm 25:11 For the sake of Your name ... forgive my iniquity ...
Or Romans 9:17 I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed ...
Or Exodus 14:4 ... I will gain glory for Myself through Pharaoh and all his army ...
Or Isaiah 43:25 I, even I, am he who blots out your transgressions, for My own sake ...
Or Habakkuk 2:14 For the earth will be filled with the knowledge of the glory of the Lord ...
Or Ezekiel 20:14 But for the sake of My name I did what would keep it from being profaned ...
Or Psalm 106:7-8 Yet He saved them for His name’s sake,to make His mighty power known.
Or Isaiah 43:6-7 ... everyone who is called by My name,whom I created for My glory ...
Or Jeremiah 13:11 ... to be my people for My renown and praise and honor.
Or 1 Samuel 12:20-22 ... For the sake of His great name the Lord will not reject his people ...
Or 1 Corinthians 10:31 ... do it all for the glory of God.
Or Ezekiel 36:22-23, 32 This is what the Sovereign Lord says: It is not for your sake, O house of Israel, that I am going to do these things, but for the sake of My holy name, which you have profaned among the nations where you have gone. I will show the holiness of My great name, which has been profaned among the nations, the name you have profaned among them. Then the nations will know that I am the Lord, declares the Sovereign Lord, when I show myself holy through you before their eyes. ... I want you to know that I am not doing this for your sake, declares the Sovereign Lord.
Or 2 Thessalonians 1:9-10 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of His power on the day He comes to be glorified in His holy people and to be marveled at among all those who have believed.

(Reminder, God wrote those verses about Himself.)

Want more proof?
How about the biggest book in the Bible: The Psalms.

What are the Psalms' basic content?
Praise God!
Praise God!
Praise God!

The Psalms were written by God. So what He's really saying is,
Praise Me!
Praise Me!
Praise Me!

What motivates God most is love for Himself.

By beginning with the assumption that God revolves around man, you are led down a terrible road - even to the point of inventing a different god than what is found in the Bible.

This is called idolatry.
(I don't know if you're an idolator, but the warning must be clear: assume that man comes first and you will become one.)

I'm not sure you were aware of this assumption. I know of very, very, very few people who have asked and Biblically answered the question, "What motivates God?" Not even me. But you must ask this question to rightly understand the Bible. When you see that God is motivated by love for Himself, the Bible falls into place. Your life will radically change for the better. Trust me.

So if God loves Himself above all things, how does that presuppose the doctrine of Hell?

Let me explain . . .

God is infinitely worthy.

Worthy of exaltation.
Worthy of majesty.
Worthy of respect.
Worthy of praise.
Worthy of honor.
Worthy of glory.
Worthy of song.
Worthy of all!
He is WORTHY of obeying, simply because He is worthy.

Now, what is sin?

What is sin but a rebellion against His command? What a TERRIFIC insult to His honor!!! He said "don't do it," we say, "you're not worthy of obeying." On the basis of His worth alone, He should be respected, listened to, agreed with, obeyed. He is supreme over all!

If He says jump, our only answer ought to be, "How high?" Simply because He is worthy of obedience.

David the Psalmist agreed. He sinned against Uriah and Bathsheba and his son and dragged all of Israel down into scandal, thus sinning against literally millions of people. Yet he wrote these words:

Against You, You only, have I sinned
and done what is evil in Your sight
(Psalm 51:4a ESV)

Why?

so that You may be justified in Your words
and blameless in Your judgment.
(Psalm 51:4b ESV)

Another way to consider sin is it is deeds that would be done only if He isn't really there.

If a dignitary, some royalty or ambassador, visits your house and you go about your life as if he were not there, you would greatly insult him. How would your and my life change if Jesus knocked on our door and said, "I'll be following you around from now on, listening to your thoughts, words, watching your actions and judging your fears." Would you act or think differently?

To the degree that you would change, there is unbelief that He really is watching, that He really does exist. This belittles Him. God will not tolerate belittling of His name for very long.

He is most motivated by love for His own self-worth.

Tell me, what would it communicate about His opinion of Himself if there was no punishment for those who belittled the worth of His great name, the name that He loves?

What if He did nothing to uphold the worth of His great name?

GOD WOULD BE INFINITELY BLASPHEMOUS.

If God were not to uphold the glory of God, God would deny God the glory that God deserves. God would be heaping scorn upon God. That would be blasphemous!

Let us consider even the smallest little grumbling about the weather, alone in your car on the way home from work. I was guilty of this a few weeks ago.

What are we really saying?

First, we say that God doesn't know what He is doing. Don't you see that He is watering the plants to feed you? He doesn't have to. He could let you try to make plants grow all on your own, without any water at all anywhere on the earth.

Second, we say that God doesn't love His creatures to send this providence. There are literally MILLIONS of people on earth shaking their fist in His face, and He gives them a sandwich. What a tremendously loving, patient God this must be!

Third, we say that God doesn't exist. When we complain to the air about circumstances, we are effectually complaining that He sent the circumstances. We would never, never, never, never, never question His providence if He were sitting in the car next to us. This belittles His great name. God will not tolerate belittling His name for long.

Grumbling under our breath to ourselves about the rain must be an infinite affront to the majesty and authority and worth of HIS GREAT NAME.

What an amazing God, then, who visits the furious wrath deserved upon those who grumble about His rain. He visits the full fury of hell, upon His Son, who gladly volunteered for the job "for the joy that was set before him." (Hebrews 12:2 ESV)

I CANNOT believe I get to worship this God!

What a God!
What a God!
What a God!

In summary, hell is a doctrine that is demanded by an understanding of the nature of the God of the Bible. Period.

If you don't agree, you have to deny the core, fundamental essense of who God is.

Ultimately, in order to escape these Biblical truths, you must create another god.

This is called idolatry.

Conclusion

* God loves Himself above all things, and does all that He does to bring glory to Himself.

* God is worthy of all, and worth giving glory to.

* Even the slightest grumble under your breath, alone by yourself where no one hears, is worth an infinite amount of punishment. (Indeed, I did not say this earlier but an infinite amount of punishment in hell really isn't enough to pay for just one of our crimes, let alone our multiplied crime upon crime. If hell didn't exist the trees and the rocks would SCREAM for justice!!)

* God would not be just to Himself if He did not mete out the just punishment on those who grumble under their breath.

* This God is amazing who visits the fury of infinite wrath upon Himself in order to show kindness to us, so that we will in turn bring Him the glory He deserves.

WHAT A GOD!
WHAT A GOD!
WHAT A GOD!

"...bring my sons from afar and my daughters from the end of the earth, everyone who is called by my name, whom I created for my glory, whom I formed and made." (Isaiah 43:6b-7 ESV)