Chris Tilling has initiated a debate on hell. Amongst other things, he questions whether hell need be understood as the infinite, eternal punishment of the wicked. See here & here for the posts and to follow the discussion.
Jonathan Edwards taught the eternal, conscious punishment of the wicked on this basis:
God is a being infinitely lovely, because he hath infinite excellency and beauty. To have infinite excellency and beauty, is the same thing as to have infinite loveliness. He is a being of infinite greatness, majesty, and glory; and therefore he is infinitely honourable. He is infinitely exalted above the greatest potentates of the earth, and highest angels in heaven; and therefore he is infinitely more honourable than they. His authority over us is infinite; and the ground of his right to our obedience is infinitely strong; for he is infinitely worthy to be obeyed himself, and we have an absolute, universal, and infinite dependence upon him.
So that sin against God, being a violation of infinite obligations, must be a crime infinitely heinous, and so deserving of infinite punishment.- Nothing is more agreeable to the common sense of mankind, than that sins committed against any one, must be proportionably heinous to the dignity of the being offended and abused; as it is also agreeable to the word of God, I Samuel 2:25. "If one man sin against another, the judge shall judge him;" (i.e. shall judge him, and inflict a finite punishment, such as finite judges can inflict;) "but if a man sin against the Lord, who shall entreat for him?" This was the aggravation of sin that made Joseph afraid of it. Genesis 39:9. "How shall I commit this great wickedness, and sin against God?" This was the aggravation of David's sin, in comparison of which he esteemed all others as nothing, because they were infinitely exceeded by it. Psalm 51:4. "Against thee, thee only have I sinned."-The eternity of the punishment of ungodly men renders it infinite: and it renders it no more than infinite; and therefore renders no more than proportionable to the heinousness of what they are guilty of.
See here for full text of Edwards on The Justice of God in the Damnation of Sinners.
If sin does not deserve infinte and eternal punishment, why did the Son of God have to become flesh in order to atone for sin? Only he as an infinite Person could propitiate God's holy wrath aganist our sin. John Owen reflects on the infinite value and sufficiency of the death of Christ in the following quote:
The first thing that we shall lay down is concerning the dignity, worth, preciousness, and infinite value of the blood and death of Jesus Christ. The maintaining and declaring of this is doubtless especially to be considered; and every opinion that doth but seemingly clash against it is exceedingly prejudiced, at least deservedly suspected, yea, presently to be rejected by Christians, if upon search it be found to do so really and indeed, as that which is injurious and derogatory to the merit and honour of Jesus Christ. The Scripture, also, to this purpose is exceeding full and frequent in setting forth the excellency and dignity of his death and sacrifice, calling his blood, by reason of the unity of his person, “God’s own blood,” Acts xx. 28; exalting it infinitely above all other sacrifices, as having for its principle “the eternal Spirit,” and being itself “without spot,” Heb. ix. 14; transcendently more precious than silver, or gold, or corruptible things,1 Pet i:8; able to give justification from all things, from which by the law men could not be justified, Acts xiii. 28.
Now, such as was the sacrifice and offering of Christ in itself, such was it intended by his Father it should be. It was, then, the purpose and intention of God that his Son should offer a sacrifice of infinite worth, value, and dignity, sufficient in itself for the redeeming of all and every man, if it had pleased the Lord to employ it to that purpose; yea, and of other worlds also, if the Lord should freely make them, and would redeem them. Sufficient we say, then, was the sacrifice of Christ for the redemption of the whole world, and for the expiation of all the sins of all and every man in the world. This sufficiency of his sacrifice hath a twofold rise:— First, The dignity of the person that did offer and was offered. Secondly, The greatness of the pain he endured, by which he was able to bear, and did undergo, the whole curse of the law and wrath of God due to sin. And this sets out the innate, real, true worth and value of the blood-shedding of Jesus Christ.
See here for full text of Owen's The Death of Death in the Death of Christ.