|Easton's Bible Dictionary|
The New Testament lays down the general principles of good government, but contains no code of laws for the punishment of offenders. Punishment proceeds on the principle that there is an eternal distinction between right and wrong, and that this distinction must be maintained for its own sake. It is not primarily intended for the reformation of criminals, nor for the purpose of deterring others from sin. These results may be gained, but crime in itself demands punishment. (see MURDER; THEFT.)
Endless, of the impenitent and unbelieving. The rejection of this doctrine "cuts the ground from under the gospel...blots out the attribute of retributive justice; transmutes sin into misfortune instead of guilt; turns all suffering into chastisement; converts the piacular work of Christ into moral influence...The attempt to retain the evangelical theology in connection with it is futile" (Shedd).
Noah Webster's Dictionary
1. (n.) The act of punishing.
2. (n.) Any pain, suffering, or loss inflicted on a person because of a crime or offense.
3. (n.) A penalty inflicted by a court of justice on a convicted offender as a just retribution, and incidentally for the purposes of reformation and prevention.
Int. Standard Bible Encyclopedia
I. PRELIMINARY ASSUMPTIONS
1. Survival after Death
2. Retribution for Sin
3. Conscious Suffering in Future
II. SCRIPTURAL SUPPORT
1. Old Testament and Jewish Conceptions
2. New Testament Teaching
(2) Equivalent Expressions
(3) The Last Judgment
3. Teaching of Analogy
III. DIFFICULTIES AND OBJECTIONS-RIVAL HYPOTHESES
1. Universal Salvation
3. Second Probation
IV. NATURE, CONDITIONS AND ISSUES
1. Mystery of the Future
2. Nature of Punishment
3. Range of Divine Mercy
4. Gradation of Punishment
5. God "All in All"
I. Preliminary Assumptions.
(For "everlasting," where used in the King James Version as the rendering of aionios, the Revised Version (British and American) substitutes "eternal.") It is assumed in this article that Scripture teaches the survival of the soul after death, the reality of retribution and of judgment to come, and a shorter or longer period of suffering for sin in the case of the unredeemed in the world beyond. Only a few words need be said, therefore, in preliminary remark on these assumptions.
1. Survival after Death:
Whatever view may be taken of the development of the doctrine of immortality in the Old Testament (see ESCHATOLOGY OF THE OLD TESTAMENT), it will scarcely be doubted that it is throughout assumed in the New Testament that the souls of men, good and bad, survive death (see IMMORTALITY). Two passages only need be referred to in proof: one, Christ's saying in Matthew 10:28: "Be not afraid of them that kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell" (Gehenna); the other, the parable of the Rich Man and Lazarus in Luke 16:19-31: Lazarus is carried by the angels to Abraham's bosom; the rich man lifts up his eyes in Hades, being in torments. The whole doctrine of the future judgment in the New Testament presupposes survival after death.
2. Retribution for Sin:
Retribution for sin is a cardinal point in the teaching of both the Old Testament and New Testament. The doctrine of judgment, again, in the New Testament, with Christ as judge, turns on this point. The following passages are decisive: Isaiah 3:10, 11 Matthew 11:22, 24; Matthew 12:41, 42 Romans 2:5, 12 2 Corinthians 5:10; Galatians 6:7, 8, etc.
3. Conscious Suffering in Future:
The conscious endurance of punishment for sin in the future state is already implied in the preceding. The parable of the Rich Man speaks of it as following immediately on death in Hades; all the descriptions of the judgment imply pain and anguish as the result of condemnation (compare Romans 2:5, 12). This does not settle the nature or duration of the punishment; but it excludes the idea that physical death is the extinction of being, or that annihilation follows immediately upon death or judgment.
These things being assumed, the questions that remain are: Is the period of suffering for sin eternal, or is it terminable? May it be cut short by repentance or by annihilation? Is there any final solution of the discord it implies in the universe? It is maintained here that the punishment of sin, in the case of the finally impenitent, is everlasting.
II. Scriptural Support.
The doctrine that the punishment of sin is everlasting is sustained by many plain testimonies of Scripture.
1. Old Testament and Jewish Conceptions:
The doctrine of future punishment is not prominent in the Old Testament, where rewards and punishments are chiefly connected with the present life. In a few passages (Psalm 49:14, 15; Psalm 73:18, 19; compare Isaiah 24:21, 22; Isaiah 66:24), Dr. Charles thinks that "Sheol appears as the place of punishment of the wicked" (Eschatology, 73-76, 156). If so, there is no suggestion of escape from it. In Daniel 12:2, some that sleep in the dust are represented as awaking to "shame and everlasting contempt" (the word for "everlasting" is the usual one, `olam). In the Jewish literature of the century before Christ, "Sheol is regarded," says Dr. Charles, "as the place of final eternal punishment, that is, it has become hell" (op. cit., 236).
See ESCHATOLOGY OF THE OLD TESTAMENT. 2. New Testament Teaching:
In the New Testament, the strongest language is used by Jesus and the apostolic writers on the certainty and severity of the punishment of sin in the future state, and always in a manner which suggests that the doom is final.
The word "eternal" (aionios) is repeatedly applied to the punishment of sin, or to the fire which is its symbol. A principal example is Matthew 25:41, 46, "eternal fire," "eternal punishment" (kolasis aionios). Here precisely the same word is applied to the punishment of the wicked as to the blessedness of the righteous. Other instances are Matthew 18:8 Jude 1:7; compare Revelation 14:11; Revelation 19:3; Revelation 20:10. In 2 Thessalonians 1:9, we have, "eternal destruction." The kindred word aidios, "everlasting," is in Jude 1:6 applied to the punishment of the fallen angels.
The reply made by Maurice (Theological Essays, 442;) that aionios in such passages denotes quality, not duration, cannot be sustained. Whatever else the term includes, it connotes duration. More pertinent is the criticism of other writers (e.g. Cox, Salvator Mundi, 96;; Farrar, Eternal Hope, Pref., xxxiv, pp. 78;, 197;; compare his Mercy and Judgment, passim) that aionios does not necessarily mean "eternal" (according to Cox it does not mean this at all), but is strictly "age-long," is therefore compatible with, if it does not directly suggest, a terminable period. Cox allows that the term is "saturated through and through with the element of time" (p. 100,), but he denies its equivalence with "everlasting." The sense, no doubt, is to be determined by the context, but it can hardly be questioned that "the eons of the eons" and similar phrases are the practical New Testament equivalents for eternity, and that aionios in its application to God and to life ("eternal life") includes the idea of unending duration (compare John 10:28, 29 for express assertion of this). When, therefore, the term is applied in the same context to punishment and to life (Matthew 25:46), and no hint is given anywhere of limitation, the only reasonable exegesis is to take the word in its full sense of "eternal."
(2) Equivalent Expressions.
The meaning "eternal" is confirmed by the use of equivalent expressions and of forms of speech which convey in the strongest manner the idea of finality. Such are the expressions, "the unquenchable fire," the "worm" that "dieth not" (Matthew 3:12 Mark 9:43-48; compare Matthew 13:42, 50), with those numerous references to "death," "destruction," "second death," on which the advocates of conditional immortality build their arguments for final extinction. Such is the dictum of Jesus: "He that obeyeth not the Son shall not see life, but the wrath of God abideth (remains) on him" (John 3:36; the opposite of "life" is "perishing," 3:16); or that in Revelation 22:11, "He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still." Finality is the note in all Christ's warnings-"the outer darkness" (Matthew 8:12; Matthew 22:13); "The door was shut.... I know you not" (Matthew 25:10, 12; compare 7:23), as in those of the Epistles (e.g. Hebrews 2:3; Hebrews 6:6, 8; 10:27, 31; 12:25, 29). Jesus speaks of the blasphemy against the Spirit as a sin which shall not be forgiven, "neither in this world, nor in that which is to come" (Matthew 12:32; not as implying that other sins, unforgiven in this life, may be forgiven in the next), a passage which Mark gives in the remarkable form, "hath never forgiveness, but is guilty of an eternal sin" (Mark 3:29). The Rich Man in Hades found an impassable gulf fixed between himself and Lazarus (Luke 16:26). See GULF. It adds to the terribleness of these sayings that, as before remarked, there is nothing to put against them; no hint or indication of a termination of the doom. Why did Jesus not safeguard His words from misapprehension, if behind them there lay an assurance of restoration and mercy? One may ask with Oxenham, in a reply to Jukes, "whether if Christ had intended to teach the doctrine of eternal punishment, He could possibly have taught it in plainer terms."
(3) The Last Judgment.
The New Testament doctrine of the last judgment leads to the same conclusion. Two things seem plainly taught about this judgment: the first, that it proceeds on the matter of the present life-"the things done in the body" (Matthew 25:31-46 2 Corinthians 5:10 Revelation 20:12); and the second, that it is decisive in its issues. Not a single suggestion is given of a reversal of its decisions in any future age. Such silence is inexplicable if the Scriptures meant to teach what the opponents of this doctrine so confidently maintain.
3. Teaching of Analogy:
In corroboration of this Scriptural view analogy might be pleaded. How constantly even in this life is the law illustrated of the tendency of character to fixity! The present is the season of grace (2 Corinthians 6:2), yet what powers of resistance to God and goodness are seen to lie in human nature, and how effectually, often, does it harden itself under the influences that seem most fitted to break down its rebellion! What likelihood is there that eternity will alter this tendency, or make conversion more easy? Eternity can hardly be thought of as more really a scene of grace than time is for those to whom the gospel has already come. Its characteristic mark is said to be "judgment" (Hebrews 9:27). Like the photographer's bath, may its effect not be to develop and fix existing character, rather than to change it? If so, the state in which judgment finds the soul may be presumed to be one that will remain.
III. Difficulties and Objections-Rival Hypotheses.
What, it will now be asked, of the tremendous difficulties which inhere in this doctrine, with their undeniable effect in alienating many generous minds from it and from Christianity? The lurid rhetorical picturings of the sufferings of the lost, too frequent in the teaching of the past, may be discounted; it is not necessary to go beyond the inexpressibly solemn words of Christ Himself and His apostles. But even with this limitation, does it not seem as if, by this doctrine, a reflection was cast on the righteousness and mercy of God in creating such multitudes of the human race, as, on any showing, are outside the pale of Christ's salvation-the countless generations of the heathen, with the masses even in Christian lands who have not received or do not obey the light-only to doom them to endless misery? Before attempting a positive answer, it is proper that a glance be taken at the rival theories put forth in alleviation of the difficulty.
1. Universal Salvation:
The most comprehensive solution propounded is that of universal salvation-of a final restitution of all souls to God's favor and to blessedness. This tempting speculation-for it is no more-advocated by Origen in the early church, by Schleiermacher in the last century, has been urged by many writers in modern times. One of its best known advocates was Samuel Cox, in his book Salvator Mundi. It is noticeable that not a few who favor this theory (e.g. Maurice, Farrar) decline to commit themselves to it as more than a "hope," and admit the possibility of human souls continuing to resist God endlessly (Maurice, Theological Essays, 476; Farrar, Eternal Hope, Pref., xv, xvi; Mercy and Judgment, I, 485, "In this sense there may be for some souls an endless hell"). It must, however, be evident that, be the number greater or smaller-and who shall give assurance of its smallness?-if there are any such souls, the difficulty in principle remains, and the passages alleged as teaching universal restoration are equally contradicted. The deeper objection to this theory is that, springing, not from real knowledge, but from men's hopes and wishes, it has, as already shown, the tremendous stress of Scripture testimony against it; nor do the passages commonly adduced as favoring it really bear the weight put upon them. We read, e.g., of a restoration of all things"-the same that Christ calls the palingenesia-but, in the same breath, we are told of those who will not hearken, and will be destroyed (Matthew 19:28 Acts 3:21, 23). We read of Christ drawing all men unto Him (John 12:32); but we are not less clearly told that at His coming Christ will pronounce on some a tremendous condemnation (Matthew 7:23; Matthew 25:41); we read of all things being gathered, or summed up, in Christ, of Christ subduing all things to Himself, etc.; but representative exegetes like Meyer and Weiss show that it is far from Paul's view to teach an ultimate conversion or annihilation of the kingdom of evil (compare Meyer on 1 Corinthians 15:21, 28 and Ephesians 1:10; Weiss, Biblical Theology, II, 723, 107, 109, English translation). We confess, however, that the strain of these last passages does seem to point in the direction of some ultimate unity, be it through subjugation, or in some other way, in which active opposition to God's kingdom is no longer to be reckoned with.
The view favored by another class is that of the annihilation of the finally impenitent. The type of doctrine called "conditional immortality" includes other elements which need not here be discussed (see IMMORTALITY). The annihilation theory takes different forms. So far as the annihilation is supposed to take place at death, it is contradicted by the Scriptures which support the soul's survival after death; so far as it is believed to take place after a longer or shorter period of conscious suffering (which is White's theory), it involves its advocates in difficulties with their own interpretations of "death," "destruction," "perishing," seeing that in Scripture this doom is uniformly represented as overtaking the ungodly at the day of judgment, and not at some indefinite period thereafter. The theory conflicts also with the idea of gradation of punishment, for which room has to be sought in the period of conscious suffering, and rests really on an unduly narrowed conception of the meaning of the Scriptural terms "life" and "death." Life is not bare existence, nor is "death" necessarily extinction of being. Assaid earlier, the language of many parts of Scripture implies the continued existence of the subjects of the divine wrath.
3. Second Probation:
It is significant that on the side alike of the advocates of restoration and of those of annihilation (e.g. E. White), refuge from the difficulties is frequently sought in the hypothesis of an extended probation and work of evangelization beyond death. This theory labors under the drawback that, in marked contrast with Scripture, it throws immensely the larger part of the work of salvation into the future state of being. It is, besides, apart from the dubious and limited support given to it by the passage on Christ's preaching to "the spirits in prison" (1 Peter 3:19, 20); destitute of Scriptural support. It has already been pointed out that the final judgment is uniformly represented as proceeding on the matter of this life. The theory is considered elsewhere.
See ESCHATOLOGY OF THE NEW TESTAMENT, sec. X.
IV. Nature, Conditions and Issues.
1. Mystery of the Future:
While dogmatisms like the above, which seem opposed to Scripture, are to be avoided, it is equally necessary to guard against dogmatisms of an opposite kind, as if eternity must not, in the nature of the case, have its undisclosed mysteries of which we here in time can frame no conception. The difficulties connected with the ultimate destinies of mankind are truly enormous, and no serious thinker will minimize them. Scripture does not warrant it in negative, any more than in positive, dogmatisms; with its uniformly practical aim, it does not seek to satisfy an idle curiosity (compare Luke 13:23, 24). Its language is bold, popular, figurative, intense; the essential idea is to be held fast, but what is said cannot be taken as a directory to all that is to transpire in the ages upon ages of an unending duration. God's methods of dealing with sin in the eternities may prove to be as much above our present thoughts as His dealings now are with men in grace. In His hands we must be content to leave it, only using such light as His immediate revelation yields.
2. Nature of Punishment:
As respects the nature of the punishment of sin, it cannot be doubted that in its essence it is spiritual. Everything can be adopted here which is said by Maurice and others-"The eternal punishment is the punishment of being without the knowledge of God, who is love, and of Jesus Christ who has manifested it; even as eternal life is declared to be the having the knowledge of God and of Jesus Christ" (Theological Essays, 450). The supreme penalty of sin is unquestionably the loss of God's life and love-the being sinful. Environment, indeed, may be expected to correspond with character, but the hell is one the sinner essentially makes for himself, and, like the kingdom of God, is within. The fire, the worm, the stripes, that figure its severity, are not physical. Even should the poena sensus (were that conceivable) be utterly removed, the poena damni would eternally remain.
3. Range of Divine Mercy:
It is a sound principle that, in His dealing with sin in the world to come, God's mercy will reach as far as ever it can reach. This follows from the whole Scriptural revelation of the character of God. What may be included in it, it is impossible for anyone to say. It should be noticed that those of whom it is said that they shall not see life, but the wrath of God abideth on them, are those who "obey not" the truth (John 3:36)-who actively and consciously disregard and oppose it. But all do not belong to this class. It may be assumed that none will be lost who can in consistency with holiness and love be saved. The most germinal goodness, which is the implantation of His own Spirit, God will acknowledge and develop. The problem of undeveloped character may receive a solution we do not wot of with the entrance into the eternal light-not in change of character, but rather, as said before, in the revelation of character's inmost bent. In this sense, the entrance into eternity may be to many the revelation of a love and grace which had not been understood or appreciated as it should have been on earth, but with which it is in essential kinship. There are at least many shades and degrees of character, and God may be entrusted to take the most just, yet most merciful, account of all.
4. Gradation of Punishment:
The fullest weight must further be given to what the Scripture so expressly says of gradation of punishment, even of the unsaved. It is not the case that the lot of all who fail of the eternal life in Christ is all of one grade. There are the "few stripes" and the "many stripes" (Luke 12:47, 48); those for whom it will be "more tolerable" than for others in the day of judgment (Matthew 11:20, 24). Even "Sodom and her daughters" will be mercifully dealt with in comparison with others (Ezekiel 16:48, 49, 53, 55, 61). There will be for everyone the most exact weighing of privilege, knowledge and opportunity. There is a vast area here for the divine administration on which no light at all is afforded us.
5. God "All in All":
There remain those passages already alluded to which do seem to speak, not, indeed, of conversion or admission into the light and fellowship of Christ's kingdom, but still of a final subjugation of the powers of evil, to the extent, at least, of a cessation of active opposition to God's will, of some form of ultimate unification and acknowledgment of Christ as Lord. Such passages are Ephesians 1:10 Philippians 2:9-11; above all, 1 Corinthians 15:24-28. God, in this final vision, has become "all in all." Here, again, dogmatism is entirely out of place, but it is permissible to believe that these texts foreshadow such a final persuasion of God's righteousness in His judgment and of the futility of further rebellion as shall bring about an outward pacification and restoration of order in the universe disturbed by sin, though it can never repair that eternal loss accruing from exclusion from Christ's kingdom and glory.
Against: Maurice, Theological Essays, "Eternal Life and Eternal Death"; S. Cox, Salvator Mundi; F. W. Farrar, Eternal Hope; Mercy and Judgment; A. Jukes, The Second Death and the Restitution of All Things; E. White, Life in Christ; H. Constable, Duration and Nature of Future Punishment. For: Pusey, What Is of Faith as to Everlasting Punishment, H. N. Oxenham, Catholic Eschatology; C. Clemance, Future Punishment; Edersheim, Life and Times of Jesus, the Messiah, Appendix, xix, "On Eternal Punishment, according to the Rabbis and the New Testament "; The Future Life, A Defence of the Orthodox View, by the Most Eminent American Scholars; S. D. F. Salmond, The Christian Doctrine of Immortality, Book VI; Orr, Christian View of God, lecture ix; Luthardt, Saving Truths (English translations), lecture x. See also the various works on Dogmatic and Biblical Theology.
Punishment (417 Occurrences)
Matthew 8:29 And they gave a loud cry, saying, What have we to do with you, you Son of God? Have you come here to give us punishment before the time? (BBE)
Matthew 18:34 And his lord was very angry, and put him in the hands of those who would give him punishment till he made payment of all the debt. (BBE)
Matthew 23:33 You snakes, offspring of snakes, how will you be kept from the punishment of hell? (BBE)
Matthew 24:9 "At that time they will deliver you up to punishment and will put you to death; and you will be objects of hatred to all the nations because you are called by my name. (WEY)
Matthew 25:46 These will go away into eternal punishment, but the righteous into eternal life." (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 28:14 "And if this," they added, "is reported to the Governor, we will satisfy him and screen you from punishment." (WEY)
Mark 7:10 For Moses said, Give honour to your father and mother, and, He who says evil of father or mother, let him have the punishment of death: (BBE)
Mark 12:40 and who swallow up the property of widows and then mask their wickedness by making long prayers: these men will receive far heavier punishment." (WEY)
Mark 15:6 Now at the Festival it was customary for Pilate to release to the Jews any one prisoner whom they might beg off from punishment; (WEY)
Luke 6:37 Be not judges of others, and you will not be judged: do not give punishment to others, and you will not get punishment yourselves: make others free, and you will be made free: (BBE)
Luke 11:50 So that punishment may come on this generation for the blood of all the prophets which was given from the earliest days; (BBE)
Luke 12:48 But he who, without knowledge, did things for which punishment is given, will get only a small number of blows. The man to whom much is given, will have to give much; if much is given into his care, of him more will be requested. (BBE NIV)
Luke 20:47 Who take the property of widows and before the eyes of men make long prayers; they will get a greater punishment. (BBE)
Luke 21:22 For these are the days of punishment, in which all the things in the Writings will be put into effect. (BBE NIV)
Luke 23:16 I will therefore give him a light punishment and release him." (WEY BBE)
Luke 23:22 A third time he appealed to them: "Why, what crime has the man committed? I have discovered in him nothing that deserves death. I will therefore give him a light punishment and release him." (WEY BBE)
Luke 23:40 But the other, answering, reproved him. "Do you also not fear God," he said, "when you are actually suffering the same punishment? (WEY BBE)
Acts 4:17 But so that it may not go farther among the people, let us put them in fear of punishment if they say anything in future in this name. (BBE)
Acts 4:21 And when they had said more sharp words to them, they let them go, not seeing what punishment they might give them, because of the people; for all men were giving praise to God for what had taken place. (BBE)
Acts 12:19 and Herod having sought for him, and not having found, having examined the guards, did command 'them' to be led away to punishment, and having gone down from Judea to Cesarea, he was abiding 'there'. (YLT)
Acts 22:5 Of which the high priest will be a witness, and all the rulers, from whom I had letters to the brothers; and I went into Damascus, to take those who were there as prisoners to Jerusalem for punishment. (BBE)
Acts 25:16 My reply was that it is not the custom among the Romans to give up any one for punishment before the accused has had his accusers face to face, and has had an opportunity of defending himself against the charge which has been brought against him. (WEY)
Acts 26:11 And I gave them punishment frequently, in all the Synagogues, forcing them to say things against God; and burning with passion against them, I went after them even into far-away towns. (BBE)
Romans 2:12 All those who have done wrong without the law will get destruction without the law: and those who have done wrong under the law will have their punishment by the law; (BBE)
Romans 3:5 But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment? (WEY)
Romans 3:8 Let us not do evil so that good may come (a statement which we are falsely said by some to have made), because such behaviour will have its right punishment. (BBE)
Romans 3:25 Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment; (BBE)
Romans 4:15 For the Law inflicts punishment; but where no Law exists, there can be no violation of Law. (WEY)
Romans 5:16 And the free giving has not the same effect as the sin of one: for the effect of one man's sin was punishment by the decision of God, but the free giving had power to give righteousness to wrongdoers in great number. (BBE)
Romans 5:18 So then, as the effect of one act of wrongdoing was that punishment came on all men, even so the effect of one act of righteousness was righteousness of life for all men. (BBE)
Romans 11:9 And David says, Let their table be made a net for taking them, and a stone in their way, and a punishment: (BBE)
Romans 12:19 Do not give punishment for wrongs done to you, dear brothers, but give way to the wrath of God; for it is said in the holy Writings, Punishment is mine, I will give reward, says the Lord. (BBE)
Romans 13:2 Therefore the man who rebels against his ruler is resisting God's will; and those who thus resist will bring punishment upon themselves. (WEY BBE)
Romans 13:4 For he is God's servant for your benefit. But if you do what is wrong, be afraid. He does not wear the sword to no purpose: he is God's servant--an administrator to inflict punishment upon evil-doers. (WEY BBE NIV)
Romans 13:5 We must obey therefore, not only in order to escape punishment, but also for conscience' sake. (WEY NIV)
1 Corinthians 4:12 And with our hands we do the hardest work: when they give us curses we give blessings, when we undergo punishment we take it quietly; (BBE)
1 Corinthians 4:21 What is your desire? is my coming to be with punishment, or is it to be in love and a gentle spirit? (BBE)
1 Corinthians 11:31 But if we were true judges of ourselves, punishment would not come on us. (BBE)
1 Corinthians 11:32 But if punishment does come, it is sent by the Lord, so that we may be safe when the world is judged. (BBE)
2 Corinthians 2:6 Sufficient to such a one is this punishment which was inflicted by the many; (WEB KJV WEY ASV BBE WBS YLT NAS RSV NIV)
2 Corinthians 3:9 For if the operation of the law, producing punishment, had its glory, how much greater will be the operation of the Spirit causing righteousness? (BBE)
2 Corinthians 6:9 Unnoted, but still kept fully in mind; as near to death, but still living; as undergoing punishment, but not put to death; (BBE)
2 Corinthians 7:11 For you see what care was produced in you by this very sorrow of yours before God, what clearing of yourselves, what wrath against sin, what fear, what desire, what serious purpose, what punishment. In everything you have made it clear that you are free from sin in this business. (BBE RSV)
2 Corinthians 10:6 Being ready to give punishment to whatever is against his authority, after you have made it clear that you are completely under his control. (BBE)
Galatians 5:10 I am certain about you in the Lord, that you will be of no other mind; but he who is troubling you will have his punishment, whoever he is. (BBE)
Ephesians 2:3 Among whom we all at one time were living in the pleasures of our flesh, giving way to the desires of the flesh and of the mind, and the punishment of God was waiting for us even as for the rest. (BBE)
Ephesians 5:6 Do not be turned from the right way by foolish words; for because of these things the punishment of God comes on those who do not put themselves under him. (BBE)
Colossians 3:25 For the wrongdoer will have punishment for the wrong he has done, without respect for any man's position. (BBE)
2 Thessalonians 1:8 To give punishment to those who have no knowledge of God, and to those who do not give ear to the good news of our Lord Jesus: (BBE)
2 Thessalonians 1:9 who shall suffer punishment, 'even' eternal destruction from the face of the Lord and from the glory of his might, (ASV RSV)
Hebrews 2:2 Because if the word which came through the angels was fixed, and in the past every evil act against God's orders was given its full punishment; (BBE NIV)
Hebrews 10:29 How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace? (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV)
Hebrews 10:30 For we have had experience of him who says, Punishment is mine, I will give reward. And again, The Lord will be judge of his people. (BBE)
Hebrews 12:5 And you have not kept in mind the word which says to you as to sons, My son, do not make little of the Lord's punishment, and do not give up hope when you are judged by him; (BBE)
Hebrews 12:6 For the Lord sends punishment on his loved ones; everyone whom he takes as his son has experience of his rod. (BBE)
Hebrews 12:7 It is for your training that you undergo these things; God is acting to you as a father does to his sons; for what son does not have punishment from his father? (BBE)
Hebrews 12:8 But if you have not that punishment of which we all have our part, then you are not true sons, but children of shame. (BBE)
Hebrews 12:9 And again, if the fathers of our flesh gave us punishment and had our respect, how much more will we be under the authority of the Father of spirits, and have life? (BBE)
Hebrews 12:10 For they truly gave us punishment for a short time, as it seemed good to them; but he does it for our profit, so that we may become holy as he is. (BBE)
Hebrews 12:25 See that you give ear to his voice which comes to you. For if those whose ears were shut to the voice which came to them on earth did not go free from punishment, what chance have we of going free if we give no attention to him whose voice comes from heaven? (BBE)
1 Peter 2:14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. (KJV WEY BBE WBS YLT NAS)
1 Peter 2:19 For it is a sign of grace if a man, desiring to do right in the eyes of God, undergoes pain as punishment for something which he has not done. (BBE)
1 Peter 2:20 What credit is it if, when you have done evil, you take your punishment quietly? but if you are given punishment for doing right, and take it quietly, this is pleasing to God. (BBE)
1 Peter 2:21 This is God's purpose for you: because Jesus himself underwent punishment for you, giving you an example, so that you might go in his footsteps: (BBE)
1 Peter 3:20 Who, in the days of Noah, went against God's orders; but God in his mercy kept back the punishment, while Noah got ready the ark, in which a small number, that is to say eight persons, got salvation through water: (BBE)
1 Peter 4:15 Let no one among you undergo punishment as a taker of life, or as a thief, or as an evil-doer, or as one who is over-interested in other men's business; (BBE)
1 Peter 4:16 But if he undergoes punishment as a Christian, that is no shame to him; let him give glory to God in this name. (BBE)
1 Peter 4:19 For this reason let those who by the purpose of God undergo punishment, keep on in well-doing and put their souls into the safe hands of their Maker. (BBE)
2 Peter 2:3 And in their desire for profit they will come to you with words of deceit, like traders doing business in souls: whose punishment has been ready for a long time and their destruction is watching for them. (BBE)
2 Peter 2:9 the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment; (WEB WEY ASV BBE NAS RSV NIV)
1 John 4:18 There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. (WEB ASV YLT NAS RSV NIV)
1 John 5:16 If a man sees his brother doing a sin which is not bad enough for death, let him make a prayer to God, and God will give life to him whose sin was not bad enough for death. There is a sin whose punishment is death: I do not say that he may make such a request then. (BBE)
1 John 5:17 All evil-doing is sin: but death is not the punishment for every sort of sin. (BBE)
Jude 1:7 Even as Sodom and Gomorrah, and the cities around them, having, in the same way as these, given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the punishment of eternal fire. (WEB WEY ASV BBE NAS RSV NIV)
Revelation 3:19 To all those who are dear to me, I give sharp words and punishment: then with all your heart have sorrow for your evil ways. (BBE)
Revelation 6:10 And they gave a great cry, saying, How long will it be, O Ruler, holy and true, before you take your place as judge and give punishment for our blood to those on the earth? (BBE)
Revelation 16:21 And great drops of ice, every one about the weight of a talent, came down out of heaven on men: and men said evil things against God because of the punishment of the ice-drops; for it is very great. (BBE)
Revelation 17:1 One of the seven angels who had the seven bowls came and spoke with me, saying, "Come here. I will show you the judgment of the great prostitute who sits on many waters, (See NIV)
Revelation 18:10 while they stand afar off because of their terror at her heavy punishment, and say, 'Alas, alas, thou great city, O Babylon, the mighty city! For in one short hour thy doom has come!' (WEY BBE)
Revelation 18:15 Those who traded in these things, who grew wealthy through her, will stand afar off, struck with terror at her punishment, (WEY BBE)
Revelation 19:2 For true and upright are his decisions; for by him has the evil woman been judged, who made the earth unclean with the sins of her body; and he has given her punishment for the blood of his servants. (BBE)
Revelation 20:10 And the Evil One who put them in error was sent down into the sea of ever-burning fire, where the beast and the false prophet are, and their punishment will go on day and night for ever and ever. (BBE)
Genesis 4:13 Cain said to Yahweh, "My punishment is greater than I can bear. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 4:24 If seven lives are to be taken as punishment for Cain's death, seventy-seven will be taken for Lamech's. (BBE)
Genesis 19:15 And when morning came, the angels did all in their power to make Lot go, saying, Get up quickly and take your wife and your two daughters who are here, and go, for fear that you come to destruction in the punishment of the town. (BBE NAS RSV)
Genesis 42:22 And Reuben said to them, Did I not say to you, Do the child no wrong? but you gave no attention; so now, punishment has come on us for his blood. (BBE)
Genesis 50:15 Now after the death of their father, Joseph's brothers said to themselves, It may be that Joseph's heart will be turned against us, and he will give us punishment for all the evil which we did to him. (BBE)
Exodus 11:1 And the Lord said to Moses, I will send one more punishment on Pharaoh and on Egypt; after that he will let you go; and when he does let you go, he will not keep one of you back, but will send you out by force. (BBE)
Exodus 20:5 You may not go down on your faces before them or give them worship: for I, the Lord your God, am a God who will not give his honour to another; and I will send punishment on the children for the wrongdoing of their fathers, to the third and fourth generation of my haters; (BBE)
Exodus 21:20 If a man gives his man-servant or his woman-servant blows with a rod, causing death, he is certainly to undergo punishment. (BBE)
Exodus 21:21 But, at the same time, if the servant goes on living for a day or two, the master is not to get punishment, for the servant is his property. (BBE)
Exodus 21:31 If the death of a son or of a daughter has been caused, the punishment is to be in agreement with this rule. (BBE)
Exodus 32:14 So the Lord let himself be turned from his purpose of sending punishment on his people. (BBE)
Exodus 32:34 But now, go, take the people into that place of which I have given you word; see, my angel will go before you: but when the time of my judging has come, I will send punishment on them for their sin. (BBE)
Exodus 32:35 And the Lord sent punishment on the people because they gave worship to the ox which Aaron made. (BBE)
Exodus 34:7 Having mercy on thousands, overlooking evil and wrongdoing and sin; he will not let wrongdoers go free, but will send punishment on children for the sins of their fathers, and on their children's children to the third and fourth generation. (BBE)
Leviticus 5:17 "If anyone sins, and does any of the things which Yahweh has commanded not to be done; though he didn't know it, yet he is guilty, and shall bear his iniquity. (See NAS)
Leviticus 18:25 The land was defiled: therefore I punished its iniquity, and the land vomited out her inhabitants. (See NAS)
Leviticus 19:20 "'If a man lies carnally with a woman who is a slave girl, pledged to be married to another man, and not ransomed, or given her freedom; they shall be punished. They shall not be put to death, because she was not free. (See NAS NIV)
Leviticus 22:16 and so cause them to bear the iniquity that brings guilt, when they eat their holy things: for I am Yahweh who sanctifies them.'" (See NAS)