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Death and the Afterlife
A valuable reference work on a subject largely ignored by the Church in recent years.
"Since the earliest years of Christianity, the doctrine of eternal punishment has been fiercely attacked. Today that attack continues.
Conditionalism and universalism are widely accepted as being biblically, logically and ethically far more acceptable than traditional theology. But Dr. Morey here presents a persuasive case with which anyone who seeks to malign or weaken the historical doctrine must reckon."
Dr. Vernon Grounds
President Emeritus, Conservative Baptist Theological Seminary
"Dr. Robert Morey's work provides an extensive examination of the biblical language related to human destiny beyond death and a careful discussion of the passages of canonical scripture in which the future condition of the lost is considered. The lucid style and the very careful organization of the material make the work readily understandable for a lay audience as well as pastors and Bible scholars."
Dr. Roger Nicole
Professor of Theology, Gordon Conwell Theological Seminary
"Since the earliest years of Christianity, the doctrine of eternal punishment has been fiercely attacked. Today that attack continues.
Conditionalism and universalism are widely accepted as being biblically, logically and ethically far more acceptable than traditional theology. But Dr. Morey here presents a persuasive case with which anyone who seeks to malign or weaken the historical doctrine must reckon."
Dr. Vernon Grounds
President Emeritus, Conservative Baptist Theological Seminary
"Dr. Robert Morey's work provides an extensive examination of the biblical language related to human destiny beyond death and a careful discussion of the passages of canonical scripture in which the future condition of the lost is considered. The lucid style and the very careful organization of the material make the work readily understandable for a lay audience as well as pastors and Bible scholars."
Dr. Roger Nicole
Professor of Theology, Gordon Conwell Theological Seminary
- GenresTheology
315 pages, Hardcover
First published May 1, 1984
7 people are currently reading
42 people want to read
About the author
Robert A. Morey
54 books11 followersRobert Morey is a Christian apologist and pastor who has written a number of books and pamphlets. He strongly criticizes Islam, Wicca, and non-Evangelical Christian beliefs. He is the founder of the California Biblical University and Seminary, an unaccredited school offering distance education programs under Morey and adjunct faculty. Currently, the school is being led by Dr. Martin.
Education
Dr. Robert A. Morey is the author of over 45 books, some of which have been translated into French, German, Italian, Dutch, Danish, Swedish, Spanish, Arabic, Farsi, Polish, and Finnish. He is listed in The International Authors and Writers Who’s Who and Contemporary Authors. Many of Dr. Morey’s books are also available in electronic library format from Logos Bible Software.
He earned a B.A. from Covenant College, an MDiv. and DMin. from Westminster Seminary, a PhD. from Louisiana Baptist University and an honorary D.D. from Faith Theological Seminary.
1969 B.A. (Philosophy) Covenant College
1972 M.Div. (Theology) Westminster Theological Seminary
1989 D.Min. (Apologetics) Westminster Theological Seminary
1996 D.D. (Islamic Studies) Faith Theological Seminary
2004 Ph.D. (Islamic Studies) Louisiana Baptist University
Education
Dr. Robert A. Morey is the author of over 45 books, some of which have been translated into French, German, Italian, Dutch, Danish, Swedish, Spanish, Arabic, Farsi, Polish, and Finnish. He is listed in The International Authors and Writers Who’s Who and Contemporary Authors. Many of Dr. Morey’s books are also available in electronic library format from Logos Bible Software.
He earned a B.A. from Covenant College, an MDiv. and DMin. from Westminster Seminary, a PhD. from Louisiana Baptist University and an honorary D.D. from Faith Theological Seminary.
1969 B.A. (Philosophy) Covenant College
1972 M.Div. (Theology) Westminster Theological Seminary
1989 D.Min. (Apologetics) Westminster Theological Seminary
1996 D.D. (Islamic Studies) Faith Theological Seminary
2004 Ph.D. (Islamic Studies) Louisiana Baptist University
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Displaying 1 - 7 of 7 reviews
June 21, 2012
Sometimes, a book cites the wrong part of the Bible and is still a good book. I gave Timothy Keller's Generous Justice 5 stars even though it said Peter's encounter with Cornelius was in Acts 9 (it's in Chapters 10 and 11).
Other times, a book makes a blatant mistake in the foreword, and it is pretty indicative of what the book will be like. It starts with Walter Martin attributing "if a man die, shall he live again?" (Job 14:4) to Solomon in Ecclesiastes. The body of the book is likewise frequently inaccurate. For example, in looking at Jude 7 and translations that refer to Sodom and Gomorrah having themselves been punished with eternal fire (which is pointed to by conditionalists as evidence that eternal fire doesn't mean "fire that burns for eternity"), Morey argues that only the King James Version translates it like that. All the rest are like the NIV that says they serve as an example of eternal fire. Obviously, that’s a big difference. But that's not true at all. Heck, even in the NASB, which is the default translation used in this book, Sodom and Gomorrah "are exhibited as an example in undergoing the punishment of eternal fire," just like the KJV. Many translations that were around then say the same thing (RSV, ASV, NKJV, Darby). On is hard-pressed to find mainstream versions that don't say that. Perhaps that's why Morey had to appeal to Beck's translation in making this point that supposedly is accepted across the board...
Despite the very extensive research involved, the exegesis is shallow, Morey's opponents are maligned, misrepresented, and many of their more important and convincing arguments are ignored. The tone is harsh, rude, and arrogant (much as is Robert Morey's preaching that I have seen - even when he is making a point I agree with!). It's clearly written to those who already agree with Morey, and no one else. Many times (such as in the argument that Irenaeus was an annihilationist), it is argued that beliefs that oppose Morey are wrong because the other side misunderstands, and that is that. Some actually arguing the point in such situations might have been nice...
Edward Fudge gave a pretty scathing review of this book way back in 1984, and I wish more people took note of his points, since this book still is appealed to in books on the topic of Hell.
my link text
Other times, a book makes a blatant mistake in the foreword, and it is pretty indicative of what the book will be like. It starts with Walter Martin attributing "if a man die, shall he live again?" (Job 14:4) to Solomon in Ecclesiastes. The body of the book is likewise frequently inaccurate. For example, in looking at Jude 7 and translations that refer to Sodom and Gomorrah having themselves been punished with eternal fire (which is pointed to by conditionalists as evidence that eternal fire doesn't mean "fire that burns for eternity"), Morey argues that only the King James Version translates it like that. All the rest are like the NIV that says they serve as an example of eternal fire. Obviously, that’s a big difference. But that's not true at all. Heck, even in the NASB, which is the default translation used in this book, Sodom and Gomorrah "are exhibited as an example in undergoing the punishment of eternal fire," just like the KJV. Many translations that were around then say the same thing (RSV, ASV, NKJV, Darby). On is hard-pressed to find mainstream versions that don't say that. Perhaps that's why Morey had to appeal to Beck's translation in making this point that supposedly is accepted across the board...
Despite the very extensive research involved, the exegesis is shallow, Morey's opponents are maligned, misrepresented, and many of their more important and convincing arguments are ignored. The tone is harsh, rude, and arrogant (much as is Robert Morey's preaching that I have seen - even when he is making a point I agree with!). It's clearly written to those who already agree with Morey, and no one else. Many times (such as in the argument that Irenaeus was an annihilationist), it is argued that beliefs that oppose Morey are wrong because the other side misunderstands, and that is that. Some actually arguing the point in such situations might have been nice...
Edward Fudge gave a pretty scathing review of this book way back in 1984, and I wish more people took note of his points, since this book still is appealed to in books on the topic of Hell.
my link text
June 30, 2024
A DETAILED REFORMED EVANGELICAL EXAMINATION OF THE ENTIRE DOCTRINAL AREA
Robert Morey (born 1946) is a Christian apologist and pastor who has written a number of books and pamphlets, such as How to Answer a Jehovah's Witness,How to Answer a Mormon,Islamic Invasion,The Truth About Masons,Reincarnation and Christianity, etc. [NOTE: page numbers refer to the 315-page hardcover edition.]
He says in the Introduction of this 1984 book, “Bible-believing Christians have passed through the acknowledgement, indifference, ignorance, doubt, denial and irritation phases and are now entering the affirmation phase. The Universalists and the annihilationists have invaded the Christian Church just as the Philistines invaded Israel. It is once again necessary to defend the gospel truth that unbelief results in God’s wrath (Jn 3:36) and that this wrath is eternal (Mt 25:46).”
He says in the first chapter, "we cannot base our understanding of death and an afterlife solely upon passages found in the Old Testament... the vision of the Old Testament prophets was intrinsically blurred... We must beware of those theological positions which depend primarily on Old Testament texts." (Pg. 23) He adds, “This is the fundamental error of W.G.T. Shedd. His working assumption throughout The Doctrine Of Endless Punishment is that the Old Testament meaning of Sheol must conform to the New Testament meaning of Hades… Throughout his book, he ignores any concept of progressive revelation but reads the Hades of the New Testament into the Sheol of the Old Testament without hesitation.” (Pg. 24)
He argues, “The biblical authors used … the same words which all the religions around them were using to describe man’s immortal and immaterial self, or ego. If the biblical authors did not believe that man had an immaterial side, they would not have used such terms as ‘soul,’ which would indicate this to the hearer of their day. Thus the mere presence of such terms in the Bible as ‘soul’ reveals the absurdity of those who claim that the authors did not believe that man had an immaterial side or soul… if the authors did not believe there was more to man than his body, they would not have used those exact words in the cultural context which would directly refer to man’s immaterial and immortal side.” (Pg. 44)
He suggests that the OT condemnation of necromancy (Deut 18:9-14) "cannot be explained any other way than to mean that Israel did believe in a conscious afterlife..." (Pg. 49) He argues that "soul" and "spirit" are "actually synonyms and are just different names for the same invisible side of man." (Pg. 64) He suggests, “Given the principle of progressive revelation, it is no surprise that the Old Testament is vague in its description of Sheol and the condition of those in it… Another reason for this vagueness is that a conscious afterlife was so universally accepted that it was assumed by the biblical authors to be the belief of anyone who read the Scriptures.” (Pg. 77) He adds, “Given the principle of progressive revelation, that Hades would evolve from merely being the equivalent of Sheol into a word which meant more than Sheol is understandable and expected.” (Pg. 84)
He says of the story of the rich man and Lazarus in Lk 16:19-31, “both sides assume that if Christ’s story is a parable, it is meaningless, and if it is not, it must be a literal account. They both fail to recognize that Christ’s teaching was rabbinic in methodology and that rabbinic parables often revolved around real historical characters… What is important for us to grasp is that Christ used the mental images conjured up by this rabbinic parable to teach that, in the hereafter, the wicked experience torment and the righteous bliss… Christ was not trying to teach that we will talk with the wicked in the hereafter. He was merely using the dialogue method to get across the concept that there is no escape from torment, no second chance…” (Pg. 85)
He acknowledges, “The idea of annihilationism… may indeed be found in some of the intertestamental literature, particularly those works which were influenced by the Sadducees or Stoics. But enough has been given in this chapter to demonstrate that the majority view, that of the common man in the street, was of an eternal, conscious torment of the wicked in Gehenna.” (Pg. 91) Later, he adds, “let us remind [the Universalists] that we feel a strong moral as well as emotional aversion to their idea that rebel sinners like Hitler do not get the justice they so richly deserve.” (Pg. 101)
He admits, however, that Daniel 12:1-3 is "the only clear passage in the Old Testament which speaks of the final state of both the righteous and the wicked." (Pg. 114) He also notes that “‘aion’ and ‘aionos’ follow ‘olam’ in having a wide range of meaning.” (Pg. 129)
He quotes Matt 11:21-24, and comments, "there will be degrees of punishment in hell. While all sinners in hell will be perfectly miserable, they will not be equally miserable." (Pg. 153) He asserts, “If annihilation were true, then God’s justice would be imperiled, for He could not take into account the life of a sinner in determining the degree of punishment that is due, but all sinners would simply pass into the same judgment of nonexistence.” (Pg. 154) He continues, “Christ’s statement in Matt 26:24 … makes no sense whatsoever if Universalism or annihilationism is true. If Judas, with all men, ultimately experiences everlasting life, then it would be better to be born than to remain in nothingness. But if eternal, conscious torment is the fate of the wicked, then it would have been better not to be born… Either way, the wicked enjoyed their evil ways while alive and will never consciously suffer for their sins.” (Pg. 156)
He states that "While it is admitted without reservation that one can be a true Christian and yet hold to annihilationism, we must point out that it is generally in connection with cultic or neo-cultic organizations that this belief is found." (Pg. 204) He dismisses Edward Fudge’s massive The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment, noting that “we have consistently found that none of the annihilationists… seem acquainted with the classic orthodox treatments of the subject. Thus, their argument at this point is based on faulty and inadequate research.” (Pg. 205)
Citing the Transfiguration in Matt 17:1-3, he observes, "That Moses was still alive and conscious in the afterlife will always prove an embarrassment to conditionalists." (Pg. 207) He states, “When the Universalist says ‘Christ died for all men,’ he illogically tries to draw the conclusion that all are saved. But there is no biblical or logical warrant or necessity that the infinite sufficiency of the atonement must result in an infinite application. Sufficiency and application are two different things.” (Pg 239) He concludes, "It is not more inconceivable that God rewards finite unbelief with infinite wrath than that He rewards finite faith with infinite bliss." (Pg. 242)
Morey's book (which was praised by the late Walter Martin---the original “Bible Answer Men”---in the Foreword) is a very substantial addition to the biblical examination of such subjects.
Robert Morey (born 1946) is a Christian apologist and pastor who has written a number of books and pamphlets, such as How to Answer a Jehovah's Witness,How to Answer a Mormon,Islamic Invasion,The Truth About Masons,Reincarnation and Christianity, etc. [NOTE: page numbers refer to the 315-page hardcover edition.]
He says in the Introduction of this 1984 book, “Bible-believing Christians have passed through the acknowledgement, indifference, ignorance, doubt, denial and irritation phases and are now entering the affirmation phase. The Universalists and the annihilationists have invaded the Christian Church just as the Philistines invaded Israel. It is once again necessary to defend the gospel truth that unbelief results in God’s wrath (Jn 3:36) and that this wrath is eternal (Mt 25:46).”
He says in the first chapter, "we cannot base our understanding of death and an afterlife solely upon passages found in the Old Testament... the vision of the Old Testament prophets was intrinsically blurred... We must beware of those theological positions which depend primarily on Old Testament texts." (Pg. 23) He adds, “This is the fundamental error of W.G.T. Shedd. His working assumption throughout The Doctrine Of Endless Punishment is that the Old Testament meaning of Sheol must conform to the New Testament meaning of Hades… Throughout his book, he ignores any concept of progressive revelation but reads the Hades of the New Testament into the Sheol of the Old Testament without hesitation.” (Pg. 24)
He argues, “The biblical authors used … the same words which all the religions around them were using to describe man’s immortal and immaterial self, or ego. If the biblical authors did not believe that man had an immaterial side, they would not have used such terms as ‘soul,’ which would indicate this to the hearer of their day. Thus the mere presence of such terms in the Bible as ‘soul’ reveals the absurdity of those who claim that the authors did not believe that man had an immaterial side or soul… if the authors did not believe there was more to man than his body, they would not have used those exact words in the cultural context which would directly refer to man’s immaterial and immortal side.” (Pg. 44)
He suggests that the OT condemnation of necromancy (Deut 18:9-14) "cannot be explained any other way than to mean that Israel did believe in a conscious afterlife..." (Pg. 49) He argues that "soul" and "spirit" are "actually synonyms and are just different names for the same invisible side of man." (Pg. 64) He suggests, “Given the principle of progressive revelation, it is no surprise that the Old Testament is vague in its description of Sheol and the condition of those in it… Another reason for this vagueness is that a conscious afterlife was so universally accepted that it was assumed by the biblical authors to be the belief of anyone who read the Scriptures.” (Pg. 77) He adds, “Given the principle of progressive revelation, that Hades would evolve from merely being the equivalent of Sheol into a word which meant more than Sheol is understandable and expected.” (Pg. 84)
He says of the story of the rich man and Lazarus in Lk 16:19-31, “both sides assume that if Christ’s story is a parable, it is meaningless, and if it is not, it must be a literal account. They both fail to recognize that Christ’s teaching was rabbinic in methodology and that rabbinic parables often revolved around real historical characters… What is important for us to grasp is that Christ used the mental images conjured up by this rabbinic parable to teach that, in the hereafter, the wicked experience torment and the righteous bliss… Christ was not trying to teach that we will talk with the wicked in the hereafter. He was merely using the dialogue method to get across the concept that there is no escape from torment, no second chance…” (Pg. 85)
He acknowledges, “The idea of annihilationism… may indeed be found in some of the intertestamental literature, particularly those works which were influenced by the Sadducees or Stoics. But enough has been given in this chapter to demonstrate that the majority view, that of the common man in the street, was of an eternal, conscious torment of the wicked in Gehenna.” (Pg. 91) Later, he adds, “let us remind [the Universalists] that we feel a strong moral as well as emotional aversion to their idea that rebel sinners like Hitler do not get the justice they so richly deserve.” (Pg. 101)
He admits, however, that Daniel 12:1-3 is "the only clear passage in the Old Testament which speaks of the final state of both the righteous and the wicked." (Pg. 114) He also notes that “‘aion’ and ‘aionos’ follow ‘olam’ in having a wide range of meaning.” (Pg. 129)
He quotes Matt 11:21-24, and comments, "there will be degrees of punishment in hell. While all sinners in hell will be perfectly miserable, they will not be equally miserable." (Pg. 153) He asserts, “If annihilation were true, then God’s justice would be imperiled, for He could not take into account the life of a sinner in determining the degree of punishment that is due, but all sinners would simply pass into the same judgment of nonexistence.” (Pg. 154) He continues, “Christ’s statement in Matt 26:24 … makes no sense whatsoever if Universalism or annihilationism is true. If Judas, with all men, ultimately experiences everlasting life, then it would be better to be born than to remain in nothingness. But if eternal, conscious torment is the fate of the wicked, then it would have been better not to be born… Either way, the wicked enjoyed their evil ways while alive and will never consciously suffer for their sins.” (Pg. 156)
He states that "While it is admitted without reservation that one can be a true Christian and yet hold to annihilationism, we must point out that it is generally in connection with cultic or neo-cultic organizations that this belief is found." (Pg. 204) He dismisses Edward Fudge’s massive The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment, noting that “we have consistently found that none of the annihilationists… seem acquainted with the classic orthodox treatments of the subject. Thus, their argument at this point is based on faulty and inadequate research.” (Pg. 205)
Citing the Transfiguration in Matt 17:1-3, he observes, "That Moses was still alive and conscious in the afterlife will always prove an embarrassment to conditionalists." (Pg. 207) He states, “When the Universalist says ‘Christ died for all men,’ he illogically tries to draw the conclusion that all are saved. But there is no biblical or logical warrant or necessity that the infinite sufficiency of the atonement must result in an infinite application. Sufficiency and application are two different things.” (Pg 239) He concludes, "It is not more inconceivable that God rewards finite unbelief with infinite wrath than that He rewards finite faith with infinite bliss." (Pg. 242)
Morey's book (which was praised by the late Walter Martin---the original “Bible Answer Men”---in the Foreword) is a very substantial addition to the biblical examination of such subjects.
October 25, 2012
Edward Fudge (author of the book The Fire That Consumes) has an online review of Morey's book and correctly shows some of the errors and problems in the book (that I too found while reading it). Nevertheless, taking into account all those errors, Morey conclusively demonstrates that the traditional Evangelical views on eschatology are Biblical.
February 21, 2015
A thorough critique of annihilationism, the denial of an eternal Hell. This was the first book I read by Dr. Morey, although I disagree with his approach to Islam and other topics due to his eclectic theology, this book was helpful.
December 10, 2012
This book contains some of the most profound things I've ever read about hell - and many other things. I don't always agree with Morey, but he made me think a lot.
Read
March 23, 2008very dry but very well done!
August 5, 2012
An excellent work and clearly presented on the Biblical view of Hell and what happens after death.
Displaying 1 - 7 of 7 reviews