Annihilationism and Jesus' Power to Destroy Soul and Body
Jesus' power to "destroy both soul and body in Gehenna" (Matthew 10:28) is a key biblical passage often discussed in relation to the concept of annihilationism. This statement, recorded in Matthew's Gospel, warns against fearing those who can only kill the body, urging fear instead of God, who has ultimate power over both soul and body [1].
The term "destroy" (Greek: apollumi) in this context does not necessarily imply complete obliteration or non-existence, but rather a ruin or undoing. For instance, John Gill, a Baptist/Reformed commentator, interprets Job's desire for God to "destroy" him not as an annihilation of his body, but as its dissolution or the separation of his soul from his body [2]. Similarly, Gill notes that when Jesus spoke of destroying "this temple" in John 2:19, he was referring to the dissolution of his body through death, not its annihilation [3]. In 1 John 3:8, the destruction of the devil's works by Christ is understood not as annihilation, but as breaking down, undoing, or rendering ineffective [6].
The concept of destruction in a spiritual sense often refers to eternal ruin or separation from God. John Gill, commenting on Philippians 3:18, interprets "destruction" as "everlasting destruction, the destruction of both body and soul in hell," which he equates with eternal death [4]. This aligns with the understanding that the "broad roads of sin and error lead to destruction" [4].
The power to inflict such destruction is attributed to God alone. While humans can kill the body, they cannot kill the soul [1]. This distinction highlights God's unique authority over the eternal destiny of individuals. The New Testament also speaks of a spiritual body that supersedes the physical body, suggesting that the ultimate destruction is not merely physical [7].
The idea of "destruction" in the New Testament often carries the connotation of rendering something ineffective or bringing it to an end in its current form, rather than erasing it from existence. For example, Christ's death and resurrection are said to end the "dominating power of sin and death" [9]. Similarly, Paul speaks of delivering a sinner "to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord" (1 Corinthians 5:5). This passage, interpreted by Jamieson, Fausset & Brown, suggests a corporeal punishment or disease inflicted by apostolic power, not an annihilation of the individual, but a destruction of the flesh for the salvation of the spirit [5]. This aligns with the idea that the body is "for the Lord" and should not be alienated from Christ through sin [8].
Sources
- Matthew “Matthew 10:28 (Rotherham) — And be not in fear, by reason of them that are killing the body,—and, the soul, are not able to kill. But fear, rather, him who is able, both soul and body, to destroy in gehenna!”
- Job (Baptist/Reformed) “John Gill on Job 6:8: Even that it would please God to destroy me,.... Not with an everlasting destruction of body and soul; for destruction from the Almighty was a terror to him, Job 31:23; but with the destruction of the body only; not with an annihilation of it, but with the dissolution of it, or of that union there was between his soul and body: the word (n) used signifies to bruise and beat to pieces; his meaning is, that his body, his house of clay in which he dwelt, might be crushed to pieces, and beat to powder, and crumbled into dust; and perhaps he may have regard to his original, th”
- John (Baptist/Reformed) “John Gill on John 2:19: Jesus answered and said unto them,.... In a dark and enigmaticai way, though very properly and pertinently; since it was with respect to the temple, and his power over it, and right to purge it, that a sign was required of him: destroy this temple; pointing, as it were, with his finger to his body; for of that he spake, as appears from Joh 2:21, the dissolution of which, by death he means, the separation of his soul from his body, though not of either from his divine person: and it is to be understood, not as a command, or a grant, or as an exhortation, and advice to ”
- Philippians (Baptist/Reformed) “John Gill on Philippians 3:18: Whose end is destruction,.... Everlasting destruction, the destruction of both body and soul in hell, Mat 10:28; and this is the end, the reward and issue of bad principles and practices; the broad roads of sin and error lead to destruction, Mat 7:13; however pleasing such ways may be to men, the end of them is eternal death; destruction and misery are in all the ways of profaneness and heresy; not only immoralities, but heresies, such as strike at the efficacy of Christ's cross, his blood, righteousness, and sacrifice, are damnable ones, and bring upon men swift”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 5:5: Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin ("to deliver to Satan such an one," that is, so heinous a sinner). For instances of this power, see Act 5:1-11; Act 13:11; Ti1 1:20. As Satan receives power at times to try the godly, as Job (Job 2:4-7) and Paul (Co2 12:7; compare also as to Peter, Luk 22:31), much more the ungodly. Satan, the "accuser of the brethren" (Rev 12:1”
- 1 John (Protestant academic) “Tyndale House on 1 John 3:8: 3:8 destroy: This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo the works of the devil by freeing people from sin and its awful consequences.”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 15:45: 15:45-49 Adam and Christ founded two distinct humanities: One is natural and earthly, enslaved to sin and death; the other is spiritual and heavenly, purified and destined for life. Adam represents the natural (physical) body and Christ the spiritual (resurrection) body. See also 15:21-22; Rom 5:12-21. 15:45-46 Just as Christ’s life-giving Spirit supersedes the natural life, the spiritual body will supersede the physical body.”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 6:15: Resuming the thought in Co1 6:13, "the body is for the Lord" (Co1 12:27; Eph 4:12, Eph 4:15-16; Eph 5:30). shall I then--such being the case. take--spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ" [BENGEL]. It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking [CONYBEARE and HOWSON].”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 15:57: 15:57 The death and resurrection of Christ ends the dominating power of sin and death (see Rom 6:14; 8:2; 10:4).”