What Does The Bible Teach About Hell?

I want to present what I believe to be the most Biblical view of God’s final judgment through the lens of what is called Conditional Immortality, or Annihilationism. Before anyone gets upset or draws any conclusions, this is not a gospel issue. This is a secondary or possibly even a tertiary issue, but I still think it’s important for us to discuss reasonably and peaceably. I absolutely believe that one day God will reign down his justice on the unsaved and the outcome of His judgment will be forever. God has the right to enact His justice however He sees fit and we should submit to what scripture says on the matter regardless of how we feel about it.

Due to the length of this blog, think of this as a digital book. I've provided the table of contents to help you find what you are looking for and to help you pick up from where you left off.

 

 The Fate of the Wicked

Understanding What the Bible Teaches About God’s Final Judgment

Introduction

Over the course of church history, it seems that there has been a gross neglect of actual study on the topic of God’s final judgment of unbelievers. Instead, certain views have been repeatedly propagated because of tradition and philosophy rather than the careful study of scripture. It’s important for us to honor God by studying, teaching, and believing in what is biblically true. I believe those who teach tradition rather than scripture are presenting an unbiblical view of the wages for sin and God’s final judgment, are incorrectly teaching that all of mankind will be immortal even though immortality is an exclusive attribute of God that He gives as a gift to those who put their faith in Jesus Christ, and are painting a scripturally inconsistent and inaccurate view of the very character of God.

Here are a few key questions I would like you to think about in regards to this topic: What do you believe about the nature of the soul? Is it mortal or immortal? Is immortality (eternal life) inherent or is it a gift that only believers receive? What we believe about the nature of the soul will affect the lens by which we read scripture and view the fate of unbelievers.

Brief History of the Immortal Soul

The concept of a soul's supposed inherent immortality can be traced back to ancient Egypt and Babylon, where it was an integral part of their religious beliefs and central to their understanding of the afterlife. Egyptians believed that a soul (ka and ba) would endure even after death, continuing its existence in the realm of the gods. Similarly, in Babylon, the concept of an immortal soul was closely associated with the belief in an afterlife. Babylonians believed that the soul, known as the "etemmu," would journey to the netherworld, where it would continue its existence in a different form. These ancient civilizations laid the foundation for the belief in a soul's inherent immortality, influencing subsequent religious and philosophical traditions throughout history.

The belief in the inherent immortality of a soul eventually made its way to the Jews through their contact with Greek thought during the Hellenistic period. As Greek culture and philosophy spread across the ancient world, Jewish communities came into contact with ideas that challenged their traditional beliefs. The encounter with Greek philosophy introduced the concept of an immortal soul distinct from the physical body. This philosophical perspective, emphasizing the soul's separateness and immortality, began to permeate Jewish intellectual circles, leading to a gradual integration of these ideas into Jewish theological and philosophical discussions. This cross-cultural exchange between Greek thought and Jewish traditions played a pivotal role in shaping later Jewish beliefs about the immortality of a soul and the afterlife.

"The belief that the soul continues in existence after the dissolution of the body is speculation and nowhere expressly taught in Holy Scripture. The belief in the immortality of the soul came to the Jews from contact with Greek thought and chiefly through the philosophy of Plato, its principal exponent, who was led to it through Orphic and Eleusinian mysteries in which Babylonian and Egyptian views were strangely blended."[1]

Plato (428-348 B.C.), the renowned Greek philosopher and student of Socrates, played a significant role in shaping the belief in the "immortal soul" that separates from the body upon death. Plato's philosophical ideas, presented in works such as "Phaedo," laid the groundwork for and popularized this concept. He argued that a soul has to be immaterial, permanent, invisible, and immortal. According to Plato, a soul's separation from the body allows it to continue its journey beyond the physical realm, experiencing a purer existence. Through his influential teachings, Plato left a lasting impact on Western thought, promoting the notion of an immortal soul and its separation from the mortal coil upon death.

"The immortality of man was one of the foundational creeds of the philosophical religion of Platonism that was in part adopted by the Christian church."[2]

Early Christianity was influenced by these Greek philosophies as it spread through the Greek and Roman world. By A.D. 200 the doctrine of the inherent immortal soul became a controversy among Christian believers. In Jewish and Christian thinking it has existed in tension with the idea of the resurrection of the person conceived as an indissoluble psychophysical unity. 

"Unlike the Greeks, who largely understood a person as a soul entrapped in a body, the ancient Hebrews depicted the person as a psychosomatic (body-soul) unity. When this body-soul union failed in death, the Hebrews did not visualize the escape of the soul from the body, but the actual death of the self."[3]

"For we are influenced always more or less by the Greek, Platonic idea that the body dies, yet the soul is immortal. Such an idea is utterly contrary to the Israelite consciousness and is nowhere found in the Old Testament."[4]

Over time, much of Christian thought reached a synthesis that embraced seemingly conflicting notions regarding the soul. Many came to believe that at the moment of death, the soul separates from the body and exists in a state of consciousness or unconsciousness, detached from the physical form to one day undergo re-embodiment.

..."immortality of the soul, as normally understood, is not a Biblical doctrine..."[5]

The Evangelical Dictionary of Theology notes that Origen, an early and influential Catholic theologian, was influenced by Greek thinkers:

"Speculation about the soul in the subapostolic church was heavily influenced by Greek philosophy. This is seen in Origen's acceptance of Plato's doctrine of the preexistence of the soul as pure mind (nous) originally, which, by reason of its fall from God, cooled down to soul (psyche) when it lost its participation in the divine fire by looking earthward."[6]

Secular history reveals that the concept of the inherent immortal soul is an ancient belief embraced by many pagan religions, philosophies, and is not Biblical teaching found in either the Old or New Testaments. Scripture does however say that God alone is immortal (1 Timothy 6:16) and that He gives immortality (eternal life) to those who believe in Him.

Mark 7:6-8: And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written: ‘This people honors Me with their lips, But their heart is far away from Me. ‘But in vain do they worship Me, Teaching as doctrines the precepts of men.’ Neglecting the commandment of God, you hold to the tradition of men."

Colossians 2:8: See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ.

Conditional Immortality

Conditional Immortality, or Conditionalism for short, is the belief that God alone possesses immortality and that the gift of immortality (eternal/everlasting life) is conditioned upon and only given to those who put their faith in Jesus Christ. That is, immortality (i.e. living forever) is not inherent to humankind. A soul is not inherently immortal, so eternal conscious torment can only work if God miraculously gives a type of immortality (eternal life) to the wicked, but this is never clearly stated in Scripture. Only believers will get to live forever. Those without Christ at the final judgment will ultimately be destroyed/perish in the lake of fire, which is defined in Revelation as the second death, either after a certain amount of time or immediately.

Eternal Life

Eternal life is only gifted to those who believe in the gospel and is not something we inherently have. Adam and Eve were kicked out of the garden and were prevented from eating of the tree of life lest they live forever (immortality) in their sinful state.

Genesis 3:22-24: Then the Lord God said, "Behold, the man has become like one of Us, knowing good and evil; and now, he might stretch out his hand, and take also from the tree of life, and eat, and live forever"— therefore the Lord God sent him out from the garden of Eden, to cultivate the ground from which he was taken. So He drove the man out; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life.

Proverbs 12:28: In the way of righteousness is life, And in its pathway there is no death.

Luke 10:25-28: And a lawyer stood up and put Him to the test, saying, "Teacher, what shall I do to inherit eternal life?" And He said to him, "What is written in the Law? How does it read to you?" And he answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." And He said to him, "You have answered correctly; do this and you will live."

John 3:14-16: As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life. "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.

John 3:36: He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him."

John 5:24: "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.

John 6:40: For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day."

John 6:47: Truly, truly, I say to you, he who believes has eternal life.

John 6:51: "I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh."

• Jesus’ offer to "live forever" would make no sense apart from the fact that not all will live or exist forever. The truth is that "living forever" is reserved only as a gift from God to those who believed in the gospel.

John 6:54: He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.

John 10:27-28: My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

John 17:1-3: Jesus spoke these things; and lifting up His eyes to heaven, He said, "Father, the hour has come; glorify Your Son, that the Son may glorify You, even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.

Romans 2:7: to those who by perseverance in doing good seek for glory and honor and immortality, eternal life;

• If we are born immortal, then why are we encouraged to seek it?

Romans 6:5, 8-9: For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:... Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

• Only those who have faith in Christ will have a resurrection like his. What kind of resurrection did Jesus have? One in which he will never die again and that is the kind of resurrection we can have if we’re in Christ.

Romans 6:21-23: Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

1 Timothy 1:15-17: It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life. Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

1 Timothy 6:16: who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen.

• Only God is immortal, but he gives immortality as a gift to those who trust in Christ.

2 Timothy 1:10: but now has been revealed by the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel,

Titus 3:7: so that being justified by His grace we would be made heirs according to the hope of eternal life.

1 John 5:11-13: And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

Translation

In some Bible translations, the word "hell" has replaced many of the instances of the Hebrew word Sheol (Old Testament), the Greek word Hades (the Greek word for Sheol in the New Testament), Tartarus, and Gehenna. Mistranslating these words can lead to a misunderstanding of Scripture because they have specific and unique meanings. We often have preconceived notions about "hell" so by blanketly translating these words as "hell" we project our views onto the text and lose out of the writer’s original intended meaning. Even the English word "hell" is derived from the Saxon helan, meaning: to cover, conceal, or to hide, and arose during the Anglo-Saxon pagan period (A.D. 400 – 1100). So keep in mind that any time you see the word "hell" it’s one of these four words.

Sheol

In the Old Testament, the term "Sheol" is primarily used as a poetic synonym for the grave[7] (qeber), serving as a descriptor for death in the earth/ground with no references to one’s eternal destiny but as the resting place for the bodies of all people [8]. For instance, righteous Jacob expressed the expectation of going "down to Sheol" experiencing an early grave if anything happened to his son (Gen 37:35; 42:38; 44:29, 31). Other passages, such as Job 17:11-16 and Job 24:19-20, describe Sheol as a place of rest in the dust of the earth, where decomposition occurs alongside worms. Psalm 6:5 expresses the idea that in death, there is no remembrance of God in the grave (Sheol). King David also viewed Sheol as his resting place and trusted that God would redeem him from it (Psalm 49:15), while Heman viewed Sheol as a grave of forgetfulness, where one is no longer remembered (Psalm 88:1-7, 11-15). Sheol is also seen as a common fate for all where there is no work, thought, knowledge, or wisdom (Ecc 9:2-10). However, Hosea 13:14 provides assurance from God, promising to ransom people from the power of the grave (Sheol) and to bring redemption from death.

Hades

In the New Testament, Hades is the Greek equivalent for Sheol. In the Septuagint[9], the Greek term Hades is used to translate the Hebrew term Sheol in almost all instances. Only three of them are not matched with Hades: Job 24:19 (earth, land), Proverbs 23:14 (death), and Ezekiel 32:21 (pit). To further demonstrate the understanding that Hades is the Greek equivalent of Sheol, the New Testament quotes Psalm 16:10, "you will not abandon my soul to Sheol", in Acts 2:27 by using "Hades" in place of "Sheol." In 1 Corinthians 15:55, Hades is even translated as "grave," or "death" in some translations, further reinforcing the understanding that Hades simply refers to the grave. Overall, Hades in the New Testament aligns with the general concept of Sheol denoting the grave or the place of the dead rather than signifying a final destination of punishment for the wicked.

In all appearances but one, it has little if any relation to afterlife rewards or punishments. The one exception is Luke's parable of the rich man and Lazarus which I expand on later when covering common objections. In short, it appears that the point of this parable is not to teach about the afterlife but to teach a lesson and condemn the Pharisees' love of money and neglect of the poor.

Tartarus

Many Bible translations unfortunately translate "Tartarus" as "hell" which can lead to confusion[10]. Tartarus is a prison and a temporary holding place for fallen angels until judgment. There is no reference to it in relation to humans and it’s not even the final destination of fallen angels. The only explicit reference to Tartarus is in 2 Peter 2:4. Jude 1:6 also seems to indirectly speak of this place.

2 Peter 2:4: For if God did not spare angels when they sinned, but cast them into hell (Tartarus) and committed them to pits of darkness, reserved for judgment;

Gehenna

Gehenna is one of the four words that is often translated as "hell". The word Gehenna gets its root from the Hebrew or Aramaic word that means "Valley of (the son of) Hinnom." A particular part of the valley was called Topheth, or the "place of burning," and it lies right outside the southern walls of Jerusalem. It was a valley where children were burned as sacrifices to the Ammonite god Moloch (Baal) and some believe that it was possibly used as a garbage dump. As a part of Jewish history, Gehenna was an abhorrent place associated with death, fire, and burnt corpses rather than an image of eternal conscious torment.

Old Testament:

In the Old Testament, Gehenna is referred to a total of thirteen times. The oldest historical reference to this valley is found in Joshua 15:8 and 18:16 which describe tribal boundaries. The next reference to the valley is at the time of King Ahaz who sacrificed his sons there (2 Chron. 28:3). The same is said of Ahaz's grandson Manasseh in 2 Chron. 33:6.

The Book of Isaiah does not mention Gehenna by name, but refers to "Topheth," meaning the "place of burning" (Isaiah 30:33), in which the Assyrian army is to be destroyed, and the final verse of Isaiah which concerns of those that have rebelled against God (Isaiah 66:24). In the reign of Josiah, a call came from Jeremiah to destroy the shrines in Topheth and to end these abhorrent practices (Jeremiah 7:31–32, 32:35). It is recorded that Josiah destroyed the shrine of Molech on Topheth to prevent anyone sacrificing children there (2 Kings 23:10). Despite Josiah's ending of the practice, Jeremiah also included a prophecy that Jerusalem itself would be made like Gehenna and Topheth (Jeremiah 19:2–6, 19:11–14).

New Testament:

Gehenna is only referred to 12 times in the whole New Testament, with 11 of these references appearing in quotes from Jesus. Jesus only used the term in the Gospels and only spoke about it to Jews in the vicinity of Jerusalem.

1. Matthew 5:22: "....whosoever shall say, Thou fool, shall be in danger of hell (Gehenna) fire."

2. Matthew 5:29: "....for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell (Gehenna)."

3. Matthew 5:30: "....for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell (Gehenna)."

4. Matthew 10:28: "....fear him which is able to destroy both soul and body in hell (Gehenna)."

5. Matthew 18:9: "it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell (Gehenna) fire."

6. Matthew 23:15: Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell (Gehenna) than yourselves.

7. Matthew 23:33: (to the Pharisees) "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell (Gehenna)?"

8. Mark 9:43: "...it is better for you to enter life crippled, than, having your two hands, to go into hell (Gehenna), into the unquenchable fire,"

9. Mark 9:45: "...it is better for you to enter life lame, than, having your two feet, to be cast into hell (Gehenna),"

10. Mark 9:47: "...it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell (Gehenna),"

11. Luke 12:5: "...fear the One who, after He has killed, has authority to cast into hell (Gehenna); yes, I tell you, fear Him!"

The 12th use of the word Gehenna in the New Testament is by James:

12. James 3:6: "And the tongue is a fire,...and sets on fire the course of our life, and is set on fire by hell (Gehenna)."

Because Gehenna was a part of Jewish history, Jesus’s listeners would not have understood Jesus as speaking of eternal conscious torment because they understood Gehenna to be a place that had been used for child sacrifice and referred to as the valley of slaughter (Jer. 7) where corpses were burnt up. Jesus even used Gehenna strategically to make a point visually in a few conversations because of this knowledge by the Jewish people.

In Mark 9:42-48 Jesus seems to be alluding that it would be better to do these drastic measures and enter life mutilated than to be a dead corpse burnt up in Gehenna; the place where children were sacrificed to gods of evil, that God called the Valley of Slaughter, and where the dead become a meal to birds and beast in a perverted and polluted land. In verse 46 Jesus was also directly quoting from the last words of Isaiah (Isaiah 66:22-24) where they looked upon dead, lifeless corpses rather than conscious people being tortured.

Jesus even used Gehenna to address the Jewish leaders by condemning their behavior. In Matthew 23:15, Jesus was making the point that the Pharisees were taking the sons, children of God, and converting them to evil, no differently than sacrificing children directly to Ba’al or Molech. Jesus even emphasizes God’s sovereignty over life and death in Matthew 10:28 by referring to the same Valley of Slaughter (Gehenna).

Matthew 10:28: 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 (Gehenna).

Jesus is encouraging his disciples to prioritize their reverence and fear of God, who possesses ultimate authority over both their physical composition (body) and their entire life or being (soul). While others may have the ability to temporarily end your life, only God has the power to bring about complete and final destruction.

There is no mention of eternal conscious torment in association with Gehenna. In fact, Matthew 10:28 seems to indicate the exact opposite of conscious torment. God can completely destroy us. Jesus used the imagery and people’s prior knowledge of Gehenna to point out their wickedness and also as a way to illustrate the complete and ultimate destruction of the wicked in the lake of fire (the second death) at the final judgment.

Just as both Peter and Luke employed vivid illustrations of the complete destruction of the unrighteous at judgment through the accounts of the flood, Sodom, and Gomorrah (2 Peter 2:5-6; 3:5-7; Luke 17:26-30), Jesus utilized the imagery of Gehenna to depict the same destruction awaiting the unrighteous.

End of the Wicked

At the final judgment, the punishment for the unbeliever is God’s irreversible termination of life. A death that can not and will not be reversed. People will be raised from the first death but no one is coming back from the second death (lake of fire) where the body and soul can be destroyed (Matthew 10:28).

Matthew 10:28: 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 (Gehenna).

1 John 5:11-12: And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.

Ezekiel 18:4: Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine. The soul who sins will die.

Ezekiel 18:20: The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

God’s judgment is eternal in consequence, because the slain wicked will be no more and it won't be undone. The Old Testament doesn’t even depict anything that resembles the "eternal conscious torment" view of hell. In fact, if you read the Old Testament in the Hebrew language in which it was written, it doesn’t mention hell at all but it does talk about the end of the wicked which describes total destruction, total perishing, total dying, and being gone. The only word occasionally translated as "hell" in the Old Testament is "Sheol", but as we addressed earlier Sheol is primarily used as a poetic synonym for the grave (qeber), serving as a descriptor for death in the earth/ground with no references to one’s eternal destiny but as the resting place for the bodies of all people[11].  Because of this understanding, most modern translations don’t even translate Sheol as hell. 

If eternal conscious torment is what God intended for the wicked in the end then the people of the Old Testament were never given warning of this type of punishment. The Bible even refers to specific events such as the flood account, Sodom, and Gomorrah as examples of what will happen to the wicked in the end. The people were completely wiped out, killed, and destroyed.

Old Testament:

There is no mention of eternal conscious torment in the Old Testament. If such a doctrine was or is true then why are there no clear verses stating this fate? No one during that time would have understood this concept because it was never taught. 

Psalm 1:4: The wicked are not so, But they are like chaff which the wind drives away.

Psalm 1:6: For the Lord knows the way of the righteous, But the way of the wicked will perish.

Psalms 21:8-9: Your hand will find out all your enemies; Your right hand will find out those who hate you. You will make them as a fiery oven in the time of your anger; The Lord will swallow them up in His wrath, And fire will devour them.

Psalm 37:2: For they will wither quickly like the grass And fade like the green herb.

Psalm 37:9-10: For evildoers will be eliminated, But those who wait for the Lord, they will inherit the land. Yet a little while and the wicked person will be no more; And you will look carefully for his place and he will not be there.

Psalm 37:20: But the wicked will perish; And the enemies of the Lord will be like the glory of the pastures, They vanish—like smoke they vanish away.

Psalm 37:22: For those blessed by Him will inherit the land, But those cursed by Him will be eliminated.

Psalm 37:28: For the Lord loves justice And does not abandon His godly ones; They are protected forever, But the descendants of the wicked will be eliminated.

Psalm 37:34: Wait for the Lord and keep His way, And He will exalt you to inherit the land; When the wicked are eliminated, you will see it.

Psalm 37:38: But wrongdoers will altogether be destroyed; The future of the wicked will be eliminated.

• Some translations render "eliminated" in several of these verses to be "cut off". If something is cut off from its source what happens to it, it dies. It also says that wrongdoers will altogether be destroyed.

Psalm 58:8: As a snail which melteth, let every one of them pass away; Like the untimely birth of a woman, that they may not see the sun.

Psalm 68:2: As smoke is driven away, so drive them away; As wax melts before a fire, So the wicked will perish before God.

Psalm 69:28: May they be wiped out of the book of life, And may they not be recorded with the righteous.

Psalm 92:7: When the wicked sprouted up like grass And all who did injustice flourished, It was only that they might be destroyed forevermore.

Psalm 94:23: He has brought back their injustice upon them, And He will destroy them in their evil; The Lord our God will destroy them.

Psalm 97:2-3: Clouds and thick darkness surround Him; Righteousness and justice are the foundation of His throne. Fire goes before Him And burns up His enemies all around.

Psalm 101:8: Every morning I will destroy all the wicked of the land, So as to eliminate from the city of the Lord all those who do injustice.

Psalm 145:20: The Lord watches over all who love Him, But He will destroy all the wicked.

Proverbs 24:19-20: Do not get upset because of evildoers Or be envious of the wicked; For there will be no future for the evil person; The lamp of the wicked will be put out.

Exodus 15:7: And in the greatness of Your excellence You overthrow those who rise up against You;

You send out Your burning anger, and it consumes them like chaff.

• God is even referred to as a consuming fire in Deuteronomy 4:24, 9:3, and Hebrews 12:29.

Isaiah 1:28: But wrongdoers and sinners together will be broken, And those who abandon the Lord will come to an end.

Isaiah 5:24: Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.

Isaiah 11:4: But with righteousness He will judge the poor, And decide with fairness for the humble of the earth; And He will strike the earth with the rod of His mouth, And with the breath of His lips He will slay the wicked.

Isaiah 13:9: Behold, the day of the Lord is coming, Cruel, with fury and burning anger, To make the land a desolation; And He will exterminate its sinners from it.

Isaiah 33:11-14: You have conceived chaff, you will give birth to stubble; My breath will consume you like a fire. The peoples will be burned to lime, Like cut thorns which are burned in the fire. "You who are far away, hear what I have done; And you who are near, acknowledge My might." Sinners in Zion are terrified; Trembling has seized the godless. "Who among us can live with the consuming fire? Who among us can live with everlasting burning?"

• What happens to thorns cut down and burned in a fire? They’re completely burned up. This verse asks a rhetorical question about who can dwell in devouring fire or with everlasting burnings. The answer is no one!

Isaiah 51:6: Raise your eyes to the sky, Then look to the earth beneath; For the sky will vanish like smoke, And the earth will wear out like a garment And its inhabitants will die in the same way. But My salvation will be forever, And My righteousness will not fail.

Isaiah 65:11-12: “But you who forsake the Lord, Who forget My holy mountain, Who set a table for Fortune, And who fill cups with mixed wine for Destiny, I will destine you for the sword, And all of you will bow down to the slaughter. Because I called, but you did not answer; I spoke, but you did not hear. And you did evil in My sight And chose that in which I did not delight.”

Isaiah 65:15: “You will leave your name for a curse to My chosen ones, And the Lord God will slay you. But My servants will be called by another name.

Isaiah 66:16: For the Lord will execute judgment by fire And by His sword on humanity, And those put to death by the Lord will be many.

Isaiah 66:24: “Then they will go forth and look On the corpses of the men Who have transgressed against Me. For their worm will not die And their fire will not be quenched; And they will be an abhorrence to all mankind.”

• The Hebrew word "deraon" (abhorrence) used in this verse refers to something held in contempt or abhorrence by others, not to the feelings of those who are themselves contemptible. Earlier in Isaiah 66:16 we saw that the wicked were put to death. This verse describes the believers who go out and look upon those dead bodies (not living people) who have been turned into ashes (Malachi 4:3). This passage does not suggest that these individuals will be eternally conscious or subjected to torture, but rather that others will forever hold shame and contempt for them.

Obadiah 1:15-16: "For the day of the Lord is near for all the nations. Just as you have done, it will be done to you. Your dealings will return on your own head. For just as you drank on My holy mountain, All the nations will drink continually. They will drink to the last drop, And become as if they had never existed.

Zephaniah 1:2-3: “I will completely remove all things From the face of the earth,” declares the Lord. “I will remove human and animal life; I will remove the birds of the sky And the fish of the sea, And the ruins along with the wicked; And I will eliminate mankind from the face of the earth,” declares the Lord.

Zephaniah 1:14-18: The great day of the Lord is near, Near and coming very quickly; Listen, the day of the Lord! In it the warrior cries out bitterly. That day is a day of anger, A day of trouble and distress, A day of destruction and desolation, A day of darkness and gloom, A day of clouds and thick darkness, A day of trumpet and battle cry Against the fortified cities And the high corner towers. I will bring distress on mankind So that they will walk like those who are blind, Because they have sinned against the Lord; And their blood will be poured out like dust, And their flesh like dung. Neither their silver nor their gold Will be able to save them On the day of the Lord’s anger; And all the earth will be devoured By the fire of His jealousy, For He will make a complete end, Indeed a horrifying one, Of all the inhabitants of the earth.

Zephaniah 3:8: “Therefore wait for Me,” declares the Lord, “For the day when I rise up as a witness. Indeed, My decision is to gather nations, To assemble kingdoms, To pour out on them My indignation, All My burning anger; For all the earth will be devoured By the fire of My zeal.

Malachi 4:1: "For behold, the day is coming, burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze," says the Lord of armies, "so that it will leave them neither root nor branches.

Malachi 4:3: And you will crush the wicked underfoot, for they will be ashes under the soles of your feet on the day that I am preparing," says the Lord of armies.

New Testament:

The New Testament writers used imagery and examples from the Old Testament to show the fate of the wicked. Their fate was complete destruction or being turned into ashes, not consciously tormenting them for long periods of time. Anyone who knew the Old Testament would have had no concept of eternal conscious torment because it was never taught. Even Paul, during his evangelism, never mentioned "hell" or eternal conscious torment. The closest he came to stating the final fate of the lost was when he referenced that their fate was death and destruction.

Matthew 3:12: His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire."

• The chaff is burned up with the unquenchable fire. If it was never burned up then we would think that maybe it would say something like "the chaff will remain forever in the unquenchable fire".

Matthew 7:13-14: "Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is narrow and the way is constricted that leads to life, and there are few who find it.

Matthew 10:28: Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy (apollumi) both soul and body in hell (Gehenna). (cf. Luke 12:4-5)

• The word apollumi (destroy) is being used in the active voice. Everywhere it is used actively to describe the actions of one person against another in the synoptic gospels the meaning is to literally slay or destroy. (Examples: Harod seeking the baby Jesus to kill in Matthew 2:13 and the man possessed by a spirit and died in the water in Mark 9:22)

• Jesus is encouraging his disciples to prioritize their reverence and fear of God, who possesses ultimate authority over both their physical composition (body) and their entire life or being (soul). While others may have the ability to temporarily end your life, only God has the power to bring about complete and final destruction.

• There is no mention of eternal conscious torment in association with Gehenna. In fact, Matthew 10:28 seems to indicate the exact opposite of conscious torment. God can completely destroy us. Jesus used the imagery and people’s prior knowledge of Gehenna to point out their wickedness and also as a way to illustrate the complete and ultimate destruction of the wicked in the lake of fire (the second death) at the final judgment. This is similar to both Peter and Luke who employed vivid illustrations of the complete destruction of the unrighteous at judgment through the accounts of the flood, Sodom, and Gomorrah (2 Peter 2:5-6; 3:5-7; Luke 17:26-30).

Matthew 13:40: So just as the weeds are gathered up and burned with fire, so shall it be at the end of the age.

• In this passage, Jesus is interpreting His own parable about the weeds. Burned, "kataakaietai" in the original Greek, means to burn up, or consume entirely. Weeds, when caught on fire, completely burn up. Nothing but ash is left once the process is complete.

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

• In Matthew 25:46, Jesus explicitly proclaims that only the righteous will receive eternal life (aionios zoe), indicating an everlasting existence in the age to come. This notion unequivocally suggests that the unrighteous will not be granted such eternal life. Although the exact nature of their punishment is not detailed in this specific text, other scriptures elucidate that the unrighteous will face the "second death" in the lake of fire, a fate characterized by utter consumption, destruction, and an irreversible cessation of life.

• It is important to grasp the distinction between "eternal punishment" and "eternal punishing." Jesus uses the term "eternal punishment" to emphasize the conclusive outcome of God's judgment. The unrighteous will be gone forever, with no possibility of return. Similarly, Paul's writings in 2 Thessalonians 1:9 emphasize "everlasting (eternal) destruction" as the fate awaiting the wicked. Just as "eternal salvation" and "eternal redemption" in Hebrews 5:9 and 9:12 do not imply continual saving or redeeming, "eternal punishment" and "eternal destruction" do not imply an ongoing process of suffering, but rather denote the permanence of their consequences. Once redeemed or once punished, it's once and for all.

• The emphasis on the word "eternal" in this context is significant because it highlights the permanence of the punishment. While people have been and will be raised from the first death, the term "eternal" underscores that those who experience the second death in the lake of fire will never come back. It is important to note that this verse does not imply that both the righteous and the unrighteous receive different types or qualities of life. Throughout all of scripture, the punishment for the wicked is consistently described as death, contrasting with believers who are the exclusive recipients of eternal life and immortality.

Luke 13:2-5: And Jesus responded and said to them, "Do you think that these Galileans were worse sinners than all the other Galileans just because they have suffered this fate? No, I tell you, but unless you repent, you will all likewise perish (apollumi). Or do you think that those eighteen on whom the tower in Siloam fell and killed them were worse offenders than all the other people who live in Jerusalem? No, I tell you, but unless you repent, you will all likewise perish (apollumi)."

John 3:16: "For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life.

John 15:6: If anyone does not remain in Me, he is thrown away like a branch and dries up; and they gather them and throw them into the fire, and they are burned.

Romans 6:16: Do you not know that the one to whom you present yourselves as slaves for obedience, you are slaves of that same one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?

Romans 6:20-23: For when you were slaves of sin, you were free in relation to righteousness. Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. For the wages of sin is death, but the gracious gift of God is eternal life in Christ Jesus our Lord.

• The "wages of sin" will be the sinners' loss of life (death) at the end of the age. It is their "second death" (Revelation 20:14-15) which ends (not preserves) their life forever (Matthew 10:28). In contrast, the gracious gift of eternal life is only gifted to those of us who are in Christ Jesus.

Romans 8:13: for if you are living in accord with the flesh, you are going to die; but if by the Spirit you are putting to death the deeds of the body, you will live.

Romans 9:22-23: What if God, although willing to demonstrate His wrath and to make His power known, endured with great patience objects of wrath prepared for destruction? And He did so to make known the riches of His glory upon objects of mercy, which He prepared beforehand for glory,

1 Corinthians 15:24-26: Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.

Philippians 3:18-19: For many walk, of whom I often told you, and now tell you even as I weep, that they are the enemies of the cross of Christ, whose end is destruction, whose god is their appetite, and whose glory is in their shame, who have their minds on earthly things.

2 Thessalonians 1:7-9: And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting (eternal) destruction from (Greek word "apo") the presence of the Lord, and from the glory of his power;

• The concept of "everlasting" or "eternal" destruction is not a never-ending process, but rather a definitive outcome. If the process of destruction never ended then the wicked would never actually be destroyed, perish, eliminated, or come to an end like Scripture mentions. The term "eternal" emphasizes the permanent and irreversible nature of the destruction. Those who face this judgment will be completely eliminated, never to return. Their destruction originates from the presence of the Lord and the glory of His power.

• The use of the Greek word "apo" (from) in this verse carries distinct meanings based on context. It can denote directional separation, indicating that the wicked will be separated from the Lord's presence and the fellowship they once had (e.g. Matthew 5:29, 23:34; Luke 1:52; John 21:10; Acts 27:44; Romans 9:3). Alternatively, it can signify the origin of their destruction, attributing it to the Lord's power and glory(e.g. 2 Thessalonians 1:9; Luke 22:43; Hebrews 12:25; Acts 3:20; 2 Corinthians 3:18; Revelation 9:18). Even if we interpret "away from the presence of the Lord" in a literal sense, it still holds true that the wicked will no longer exist and thus cannot be in the presence of the Lord.

• The imagery of the Lord coming in fire is also found in Isaiah 66:15-16, where His anger and judgment are portrayed as flames of fire. This parallel illustrates the seriousness and finality of the judgment faced by the wicked. Therefore, in 2 Thessalonians 1:7-9, the term "eternal destruction" indicates an irreversible fate, signifying that the wicked will be utterly eliminated by the power of His judgment.

Hebrews 10:26-27: For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and the fury of a fire which will consume the adversaries.

• God is even referred to as a consuming fire in Deuteronomy 4:24, 9:3, and Hebrews 12:29. In contrast, the burning bush in Exodus 3:2 is an example of a fire that does not consume: "...the bush was burning with fire, yet the bush was not consumed."

James 4:12: There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you, judging your neighbor?

2 Peter 2:6: and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example of what is coming for the ungodly;

2 Peter 3:6-7: through which the world at that time was destroyed by being flooded with water. But by His word the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction of ungodly people.

Second Death:

Revelation 20:14-15: 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.

• Hades, sometimes translated "hell" in this passage, is not synonymous with the Lake of Fire.

Revelation 21:8: But for the cowardly, and unbelieving, and abominable, and murderers, and sexually immoral persons, and sorcerers, and idolaters, and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death."

In Rev. 20:14-15 and Rev. 21:8, John gives a clear identification and interpretation of what the "lake of fire" is directly after both of these verses. He refers to it as the second death. We see this same sort of pattern several times in Revelation where we’re given a symbol and then given the interpretation right after. We are told that the seven stars are the angels of the seven churches and the seven lampstands are the seven churches (Rev. 1:20). The bowls of incense are then said to be the prayers of the saints (Rev. 5:8). The seven heads of the beast are seven mountains and are also seven kings (Rev. 17:9-10). The waters in Revelation 17:15 are interpreted to be peoples, multitudes, nations, and languages. The fine linen are said to be the righteous deeds of the saints (Rev. 19:8).

The lake of fire is not a place where unsaved humans are consciously tortured forever but where they die a second time. John’s definition is consistent with the teachings of the rest of scripture. He even says that death will pass away and is no more (Rev. 21:4). If we trust that death is the last enemy to be destroyed (1 Cor. 15:26) and it’s no more, then logic would follow that unbelievers would also be no more if their fate is to also be destroyed. Also, using the Biblical descriptions that describe the fate of the wicked and the nature of the fire, we see that the wicked will be burned up, consumed, eliminated, slain, and destroyed and they will never live again. People will be raised from the first death but no one is coming back from the second death (lake of fire) where the body and soul can be destroyed (Matthew 10:28).

Prototypes: 

Pre-figures of Hell and Examples of God’s Judgment

Throughout Scripture, God's judgment is consistently portrayed as complete and utter destruction with nothing remaining. From the destruction of Sodom and Gomorrah to the fate of the wicked in the final judgment, God's character as a just and righteous Judge remains unchanging. The imagery provided by Scripture regarding the final judgment aligns perfectly with how God has demonstrated His judgment throughout history. Just as fire consumed Sodom and Gomorrah, leaving nothing but smoke and ashes, the symbolism of eternal fire and smoke in passages like Isaiah 34:2 and Revelation 14:11 underscores the permanence and finality of God's judgment on the unrighteous. God's consistency in His judgment reveals His unwavering nature and faithfulness to execute justice. As we explore some biblical accounts of judgment, we find that God's justice is never partial or temporary but culminates in the complete removal of wickedness, emphasizing His holiness and the decisive nature of His judgment.

The Flood

Gen 7:21-23: So all creatures that moved on the earth perished: birds, livestock, animals, and every swarming thing that swarms upon the earth, and all mankind; of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died. So He wiped out every living thing that was upon the face of the land, from mankind to animals, to crawling things, and the birds of the sky, and they were wiped out from the earth; and only Noah was left, together with those that were with him in the ark.

Luke 17:26-27: And just as it happened in the days of Noah, so will it also be in the days of the Son of Man: people were eating, they were drinking, they were marrying, and they were being given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all.

2 Peter 2:5-6: and did not spare the ancient world, but protected Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example of what is coming for the ungodly;

2 Peter 3:5-7: For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, through which the world at that time was destroyed by being flooded with water. But by His word the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction of ungodly people.

Sodom and Gomorrah

Genesis 19:24-28: Then the Lord rained brimstone and fire on Sodom and Gomorrah from the Lord out of heaven, and He overthrew those cities, and all the surrounding area, and all the inhabitants of the cities, and what grew on the ground. But Lot’s wife, from behind him, looked back, and she became a pillar of salt. Now Abraham got up early in the morning and went to the place where he had stood before the Lord; and he looked down toward Sodom and Gomorrah, and toward all the land of the surrounding area; and behold, he saw the smoke of the land ascended like the smoke of a furnace.

Luke 17:29-30: but on the day that Lot left Sodom, it rained fire and brimstone from heaven and destroyed them all. It will be just the same on the day that the Son of Man is revealed.

2 Peter 2:6: and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example of what is coming for the ungodly;

Jude 1:7: just as Sodom and Gomorrah and the cities around them, since they in the same way as these angels indulged in sexual perversion and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.

In the biblical accounts of Sodom, Gomorrah, and the surrounding towns, we witness the devastating punishment of eternal fire, resulting in their complete destruction. It is essential to understand that this eternal fire does not signify an ongoing, continuous burning, as it is not still active today. Instead, the term "eternal fire" refers to the quality and source of the fire, emphasizing that its results are everlasting and irreversible. This fire is divinely wielded by God as an agent of destruction.

If you turn to Matthew 25:41 and examine it in light of the events that occurred in Sodom and Gomorrah, we gain further insights. 

Matthew 25:41: "Then He will also say to those on His left, ‘Depart from Me, you accursed people, into the eternal fire which has been prepared for the devil and his angels;

In this verse, there is no mention of eternal conscious torment for people. Rather, it describes them being cast into the same eternal fire that brought about the destruction of those ancient cities, reducing everything to ashes.

In this context, the phrase "eternal fire" signifies the permanence and finality of God's judgment, specifically prepared for the devil and his angels. The focus is on the ultimate consequences of their actions, not on an unending, conscious punishment. The parallel with the fate of Sodom and Gomorrah illustrates the devastating outcome that awaits those who reject God's ways.

By understanding the symbolic nature of eternal fire as a divine instrument of destruction, we gain a clearer perspective on the biblical teachings regarding judgment. It leads us to a deeper appreciation of God's justice, where the wicked will ultimately face irreversible consequences, rather than eternal conscious torment.

The Children of Anak

We are told in both the Old and New Testament scriptures that the wicked shall be consumed by God’s fire. Deuteronomy 9:3 gives us a prime example of what God’s consuming fire does to His enemies.

Deuteronomy 9:1-3: "Hear, Israel! You are crossing the Jordan today, to go in to dispossess nations greater and mightier than you, cities that are great and fortified to heaven, a people who are great and tall, the sons of the Anakim, whom you know and of whom you have heard it said, ‘Who can stand against the sons of Anak?’ So be aware today that it is the Lord your God who is crossing over ahead of you as a consuming fire. He will destroy them and He will subdue them before you, so that you may drive them out and eliminate them quickly, just as the Lord has spoken to you.

Deuteronomy 9:1-3 presents a powerful image of God as a consuming fire, a depiction also found in Deuteronomy 4:24 and echoed in Hebrews 12:29. This symbolizes God's intense and swift judgment, as demonstrated throughout various instances in Scripture. For example, in 1 Kings 18:38, the fire of the LORD consumed the burnt sacrifice, the wood, the stones, the dust, and even licked up the water in the trench. Likewise, in 2 Kings 1:10, fire from heaven consumed the captain and his fifty soldiers when Elijah called upon God. Job 1:16 recounts how the fire of God fell from heaven and utterly consumed everything, leaving nothing behind.

In each of these instances, God's unquenchable and all-consuming fire serves to demonstrate His justice and sovereignty. The objects subjected to this divine fire are entirely consumed, leaving nothing remaining. Such examples of complete destruction align with the fate of the wicked in the end, as the Bible describes that they will be burned up in the same consuming fire, experience a similar fate to Sodom and Gomorrah, and ultimately perish and be no more.

Considering the consistency of God's consuming fire in these instances, it would be paradoxical for the doctrine of eternal conscious torment to claim that the wicked will face a fate contrary to the pattern set forth in Scripture. The portrayal of God's fire as an instrument of complete destruction underscores the finality of His judgment, rather than suggesting an everlasting state of conscious punishment for the wicked. The imagery of God as a consuming fire emphasizes the absolute and irreversible consequences of His judgment on those who reject Him.

Edom

Isaiah 34:2: For the Lord’s anger is against all the nations, And His wrath against all their armies. He has utterly destroyed them, He has turned them over to slaughter.

Isaiah 34:9-10:Its streams will be turned into pitch, And its loose earth into brimstone, And its land will become burning pitch. It will not be extinguished night or day; Its smoke will go up forever. From generation to generation it will be desolate; None will pass through it forever and ever.

The focus in these passages is on the land of Edom, which historically faced destruction. However, we understand that Edom is not continuously burning, and the smoke is not literally ascending forever to this day. The verse speaks of Edom being "utterly destroyed," but it also mentions that the fire will not be extinguished day or night, and its smoke will ascend forever. This portrayal of eternal consequences through unquenchable fire and perpetual smoke is symbolic in nature and serves to illustrate the lasting impact of God's judgment on Edom rather than suggesting that the city of Edom can be found physically on fire today. This imagery underscores the seriousness of God’s divine judgment.

We can also see a correlation with Revelation 14:11 where we find a similar imagery used to describe the fate of the unrighteous. Just as the smoke from Edom's destruction goes up forever, Revelation 14:11 speaks of the "smoke of their torment" ascending forever for those who worship the beast and receive the mark of his name. Here, too, we must interpret this symbolism as portraying the eternal consequences of rejecting God and embracing wickedness.

Just as the destruction of Edom illustrates the everlasting nature of God's judgment on the unrepentant, Revelation 14:11 reinforces the concept of eternal consequences for the unrighteous. In both cases, the imagery of eternal smoke serves to emphasize the gravity and permanence of God's righteous judgment. It is essential to understand the imagery of these passages symbolically, as vivid representations of the eternal consequences that await the unrighteous, rather than a literal portrayal of unending physical torment.

Temple Gate

Jeremiah 4:4: Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.

Jeremiah 7:20: Therefore thus saith the Lord God; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched. 

Further in Jeremiah 7, verses 31 and 32 refer to the Valley of Ben-hinnom (Gehenna in the New Testament) which Jesus used as an illustration to what will happen to the wicked.

Jeremiah 21:12: O house of David, thus saith the Lord; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings.

Jeremiah was saying this in a message at a Temple Gate to the people of Judah.

Many Nations

Deuteronomy 7:1-4: "When the Lord your God brings you into the land where you are entering to take possession of it, and He drives away many nations from before you, the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, seven nations greater and mightier than you, and when the Lord your God turns them over to you and you defeat them, you shall utterly destroy them. You shall not make a covenant with them nor be gracious to them. Furthermore, you shall not intermarry with them: you shall not give your daughters to their sons, nor shall you take their daughters for your sons. For they will turn your sons away from following Me, and they will serve other gods; then the anger of the Lord will be kindled against you and He will quickly destroy you.

Deuteronomy 20:16-17: Only in the cities of these peoples that the Lord your God is giving you as an inheritance, you shall not leave anything that breathes alive. Instead, you shall utterly destroy them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, just as the Lord your God has commanded you,

Joshua 6:21: They utterly destroyed everything in the city, both man and woman, young and old, and ox, sheep, and donkey, with the edge of the sword.

Israelites

Deuteronomy 28:20: "The Lord will send against you curses, panic, and rebuke, in everything you undertake to do, until you are destroyed and until you perish quickly, on account of the evil of your deeds, because you have abandoned Me.

Punishment for Sin: Death, NOT Eternal Torture

In Scripture, the punishment for sin is consistently depicted as death, not eternal torture. The Law of Moses did not provide for torture but rather retribution or death for the consequences of sin. Sacrifices under the Law were killed swiftly, not tortured. Even though Christ was subjected to torture during his crucifixion, his death, not the torture, was the payment for sin.

Throughout the Bible, the concept of death as the consequence of sin is emphasized. John 3:16 declares that those who believe in Christ will not perish but have eternal life. Romans 6:23 reinforces this truth, stating that the wages of sin is death, but God offers the gracious gift of eternal life through Jesus.

There’s a difference between eternal punishment and eternal punishing. The Bible speaks to the fact there’s an eternal judgment but that doesn’t mean the judgment is going to go on eternally but that it has eternal consequences.

Proponents of eternal conscious torment (ECT) sometimes interpret the wages of sin as eternal conscious separation from God, but this interpretation doesn't align with the consistent biblical teaching on the matter.

In Genesis 2:17 the words "shall die" or "surly die" are the Hebrew words "muth muth" (Hebrew word muth: to die). In the Pentateuch, when you find this double verb, it's always used as a pronouncement of one who is condemned to die, as in a judicial death sentence. Even the serpent said in Gen  3:4 that "You surely will not die." The same double verb (muth muth) is used when the serpent said that Eve wouldn't receive the death penalty for eating of the fruit. Not that they would actually die on that very day but that they received the death sentence the day they ate of the fruit. Spiritual separation wasn't what was prescribed as the punishment for eating of the fruit, the death penalty was. Yes, we are out of fellowship with God due to sin but that isn't the punishment for our sin. 

Romans 6:23: For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

Christ took upon Himself the wages of sin by dying on our behalf. He suffered the death penalty in our place, not eternal conscious torment. If proponents of ECT define the wages of sin as eternal conscious separation or torment, it raises questions about how Christ's sacrifice aligns with such a view. Did he suffer eternal conscious torment?

Scripture consistently teaches that the punishment for sin is death, and Christ's sacrifice on the cross fulfilled that penalty. While separation from God is a result of sin, death is the ultimate consequence of sin, not eternal conscious torment or eternal separation. Christ's redemptive act on the cross demonstrates God's unchanging nature and His justice, providing a way for humanity to be reconciled to Him through faith in Jesus Christ.

Dr. David R. Reagan (who changed to conditional immortality after studying it) correctly notes.... "Finally, to me personally, the most convincing of all arguments against the traditionalist viewpoint relates to what Jesus Himself suffered on the Cross. Our sins were placed upon Him. He took the punishment we deserve. And what was that punishment? It was extreme suffering followed by death. If Jesus did not suffer the full penalty for our sins, then our debt has not been paid. But the Scriptures say that He paid the full debt, and it was not eternal torment."[12]

Conditionalists in History

Many Christians insist that if you question hell, you are rejecting what has always been agreed upon by the Church, yet the doctrine of eternal torment was not a widely held view nor a pillar of church doctrine for the first five centuries after Christ. Some of the earliest Church fathers and many early Christian writings appear to reflect the belief in conditional immortality or annihilationism.

The first clear believers in eternal torment in the church are at the tail end of the second century AD, that is the range between 150 and 200 AD. One of the first people to write about "eternal conscious torment" was the Latin (West) North African Tertullian (160–220 A.D.), who is considered the Father of the Latin Church. Also, in that same period of time, you get the first Christian universalists in Origin and Clement of Alexandria. Prior to them, from 70 A.D to about 150 A.D, it appears that most of the church, at least in the writings we have available to us, reflect conditionalism or annihilationism.

As we look at some examples, please keep in mind that even though studying what the early church believed can be helpful in our understanding of certain topics, we should always consult God’s word and let it be the final authority on which we form our beliefs.

The Apostolic Fathers & Early Christian Writings:

Clement of Rome (35 - 99 AD)

He is considered one of the first of the Apostolic Fathers. He was actually writing before the apostle John had finished writing his books. In his Epistle To the Corinthians chapter 35:1-2 he mentions that one of the gifts of God to the righteous is life and immortality.

He describes man as a mortal creature, consisting of dust and ashes" (chs. 38, 39, 17). Never does Clement speak of inherent immortality.

[Letter to the Corinthians: Chapter 9. Examples of the Saints]

"Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labors and strife, and envy, which leads to death, let us turn and have recourse to His compassions."

[Letter to the Corinthians: Chapter 35. Immense is This Reward. How Shall We Obtain It?]

"How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendour in righteousness, truth in perfect confidence, faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings [now]; what then shall those things be which are prepared for such as wait for Him? The Creator and Father of all worlds, the Most Holy, alone knows their amount and their beauty. Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts."

Ignatius of Antioch (35 - 110 AD)

Ignatius of Antioch, also known as Ignatius Theophorus, was an early Christian writer and Patriarch of Antioch. He was also silent in his writings in regard to the concept of inherent immortality.

[Letter to the Ephesians: Chapter 17. Beware of false doctrines]

"For this end did the Lord allow the ointment to be poured upon His head, John 12:7 that He might breathe immortality into His Church. Be not anointed with the bad odor of the doctrine of the prince of this world; let him not lead you away captive from the life which is set before you. And why are we not all prudent, since we have received the knowledge of God, which is Jesus Christ? Why do we foolishly perish, not recognising the gift which the Lord has of a truth sent to us?"

Other fathers who clearly believed the traditional doctrine of Hell like Tation, claimed that the lost will be immortal, but Ignatius here denies this. Ignatius said that the Lord gave immortality to His Church and those who reject the knowledge of God will perish. Ignatius confirms this view in his letter to the Magnesians.

[Letter to the Magnesians, chapter 10]

"Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be."

For Ignatius then, the reward for sin is total death who actually ceased to be and we will so perish unless we partake of the knowledge of God and receive the immortality that the Lord gave to those in his church. God will punish unbelievers by their works (Romans 2:6; 2 Cor. 5:10; Rev. 20:12).

The Didache (written between 70-100 AD)

The Didache, also known as The Lord's Teaching Through the Twelve Apostles to the Nations, is a brief anonymous early Christian treatise written in Koine Greek, dated by modern scholars to the first or second century AD somewhere between 70-100 AD.

The Didache doesn’t teach of eternal conscious torment or of inherent immortality. It does teach however that immortality was made known to us through Jesus.

[Chapter 1. The Two Ways; The First Commandment]

"There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbor as yourself; and all things whatsoever you would should not occur to you, do not also do to another."

[Chapter 10. Prayer After Communion]

"But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever."

Epistle of Barnabas (written between 70-132 AD)

The Epistle of Barnabas is an early writing of Christianity, frequently mentioned by other church fathers. Even though it is named after Paul's associate Barnabas, it is debated if he actually wrote it because the letter itself doesn't mention the author. Nevertheless it dates to the time of the Apostolic Fathers.

[Epistle of Barnabas, chapter 21]

"It is well, therefore, that he who has learned the judgments of the Lord, as many as have been written, should walk in them. For he who keeps these shall be glorified in the kingdom of God; but he who chooses other things shall be destroyed with his works. On this account there will be a resurrection, on this account a retribution. I beseech you who are superiors, if you will receive any counsel of my good-will, have among yourselves those to whom you may show kindness: do not forsake them. For the day is at hand on which all things shall perish with the evil [one].”

Justin Martyr (106-165 AD)

Justin Martyr was an important Greek philosopher-Apologists in the early Christian church.

[Dialogue, chapter 6]

"Now the soul partakes of life, since God wills it to live. Thus, then, it will not even partake [of life] when God does not will it to live. For to live is not its attribute, as it is God's; but as a man does not live always, and the soul is not forever conjoined with the body, since, whenever this harmony must be broken up, the soul leaves the body, and the man exists no longer; even so, whenever the life is removed from it, and there is no' more soul, but it goes back to the place from which it is taken."

Irenaeus of Lyons (130-202 AD)

Irenaeus was bishop of Lugdunum (Lyon), an Apologist, and a leading Christian theologian of the 2nd century.

He wrote trusting that Christ would "in the exercise of His grace, confer immortality on the righteous, and holy" (Against Heresies 10:1). Here immortality once again is not perceived as a natural endowment but rather that which must be conferred.

[Against Heresies, Book II chapter 34]

"For as the heaven which is above us, the firmament, the sun, the moon, the rest of the stars, and all their grandeur, although they had no previous existence, were called into being, and continue throughout a long course of time according to the will of God, so also any one who thinks thus respecting souls and spirits, and, in fact, respecting all created things, will not by any means go far astray, inasmuch as all things that have been made had a beginning when they were formed, but endure as long as God wills that they should have an existence and continuance. The prophetic Spirit bears testimony to these opinions, when He declares, For He spoke, and they were made; He commanded, and they were created: He has established them for ever, yea, forever and ever. And again, He thus speaks respecting the salvation of man: He asked life of You, and You gave him length of days for ever and ever; indicating that it is the Father of all who imparts continuance for ever and ever on those who are saved. For life does not arise from us, nor from our own nature; but it is bestowed according to the grace of God. And therefore he who shall preserve the life bestowed upon him, and give thanks to Him who imparted it, shall receive also length of days for ever and ever. But he who shall reject it, and prove himself ungrateful to his Maker, inasmuch as he has been created, and has not recognised Him who bestowed [the gift upon him], deprives himself of [the privilege of] continuance for ever and ever. And, for this reason, the Lord declared to those who showed themselves ungrateful towards Him: If you have not been faithful in that which is little, who will give you that which is great? indicating that those who, in this brief temporal life, have shown themselves ungrateful to Him who bestowed it, shall justly not receive from Him length of days for ever and ever."

The Second Century Fathers:

Novatian (210-280 AD)

Novatian, presbyter of Rome, contends that "the word of Christ affords immortality" (On the Trinity, ch. 1). Again immortality is pictured as that which must be acquired.

Arnobius of Sicca (255-330 AD)

[Against the Heathen - Book II, chapter 14]

"For they are cast in, and being annihilated, pass away vainly in everlasting destruction. For theirs is an intermediate state, as has been learned from Christ’s teaching; and they are such that they may on the one hand perish if they have not known God, and on the other be delivered from death if they have given heed to His threats and proffered favors. And to make manifest what is unknown, this is man’s real death, this which leaves nothing behind. For that which is seen by the eyes is only a separation of soul from body, not the last end— annihilation."

Athanasius (293-373 AD)

Athanasius the great was one of the most important theologians in the formation of Christian orthodoxy. Some people are surprised then to see what he had to say about human destiny in his classic work on the Incarnation. Athanasius explains why God sent Jesus into the world. God created humanity and gave us his law so that if we followed it we would live but because our first parents disobeyed they were sent away from the garden no longer to live in paradise but cast out from it from that time forth to die and to abide in death and in corruption.

[The Incarnation, chapter 3]

"For transgression of the commandment was turning them back to their natural state, so that just as they have had their being out of nothing, so also, as might be expected, they might look for corruption into nothing in the course of time. For if, out of a former normal state of non-existence, they were called into being by the Presence and loving-kindness of the Word, followed naturally that when men were bereft of the knowledge of God and were turned back to what was not (for what is evil is not, but what is good is), they should, since they derive their being from God who IS, be everlastingly bereft even of being; in other words, that they should be disintegrated and abide in death and corruption."

[Discourse 3 Against the Arians, chapter 29]

"For as He, having come in our body, was conformed to our condition, so we, receiving Him, partake of the immortality that is from Him.

Common Objections

There are several texts that are commonly cited to combat what I’ve presented. After taking a closer look at Scripture, I believe that none of these passages actually conflict with these views. When addressing difficult topics, it’s important to keep in mind the whole biblical narrative and where the majority of evidence points to since Scripture doesn’t contradict itself.

1. (Luke 16:19-25) Rich man and Lazarus

2. (Daniel 12:2) Everlasting Contempt

3. (Mark 9:48) The Undying Worm and Unquenchable Fire

4. (Revelation 14:11) Smoke of Torment

5. (Revelation 20:10) Torment Forever

6. (Matthew 13:42) Wailing and Gnashing of Teeth

7. What is there to Fear?

1. The Rich man and Lazarus

Some believe that Jesus is speaking of a real event when he is telling the story about a rich man and Lazarus, but I believe the evidence is in favor of this simply being a parable. Also, in Luke 16:19-25 the parable refers to Hades in the original Greek, which is not the final judgment. If Jesus would have used this parable to describe what happens to the wicked in the final judgment (lake of fire) he would likely have used the word Gehenna instead.

It’s in Context with Other Parables

To start, a long string of parables appear before this passage (Luke 15:4, 15:8, 15:11, 16:1). If Luke 16:19-25 was a real life event, it would have been the only one Jesus ever told, but I don’t think we should view this as an actual event. As we see from Matthew 13:34 the Bible tells us that Jesus always spoke to the crowds in parables.

Matthew 13:34-35: All these things Jesus spoke to the crowds in parables, and He did not speak to them without a parable. 35 This was to fulfill what was spoken through the prophet: "I will open My mouth in parables; I will utter things hidden since the foundation of the world."

Mark 4:11: And He was saying to them, "To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables,

What’s the Lesson?

The plot of the parable, the reversal of earthly fortunes after death, was also familiar in popular Palestinian stories of Jesus’ times. Hugo Gressmann cites a Greek parallel from a first-century Egyptian papyrus, and he says there are at least seven versions of the story in Jewish literature. One of the most famous involved a poor student of the Law and a rich publican named Bar Ma’jan. There are differences between these stories and Jesus’, of course, and therein lies the Lord’s uniqueness. But the basic plot was well-known folklore that many scholars believe Jesus was drawing upon.

One of the keys to understanding the parable of The Rich Man and Lazarus is that it works together with the parable from the first half of the chapter called the parable of The Unjust Steward (Luke 16:1). What’s interesting is that both parables even start with the same phrase, "there was a rich man." Sandwiched in between these two parables the Scripture says:

Luke 16:14-15: Now the Pharisees, who were lovers of money, were listening to all these things and were scoffing at Him. And He said to them, "You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God.

Jesus had been teaching about materialism, money, and stewardship in the parable of The Unjust Steward. His audience includes his disciples (16:1) as well as the Pharisees who loved money and scoffed at Jesus (16:14). The parable condemns the Pharisees' love of money and neglect of showing compassion for the poor (16.19-31). The entire chapter of Luke 16 is addressing the issue of wealth and stewardship. In the story, Lazarus is seen at the gate desiring to be fed even the crumbs from the rich man’s table (v22). An interesting observation is that in Matthew 15:22-28 we see similar language and imagery where the crumbs aren’t literal crumbs but spiritual ones.

Abraham’s Bosom

The parable also refers to Abraham’s bosom (Greek word kolpos). Properly the upper part of the chest where a garment naturally folded to form a pocket called the "bosom" and is synonymous with intimacy, not a compartment in the underworld. It is figurative and symbolic in showing that Lazarus was found favorable and honored unlike the rich man which was contrary to how the Pharisees would have viewed the rich man and Lazarus. Even Lazarus’s name means "God has helped" which would be fitting for the purpose of the parable. Also, if the righteous dead go to Abraham’s bosom at death, then what about those who died before Abraham? Did Noah go to Abraham’s bosom at death? If taken literally then we have a contradiction with Hebrews 11:8,13, 39-40 because there it says that Abraham has not yet received his reward (Note that Hebrews was written decades after Jesus told this parable). This parable is the only mention of "Abraham's bosom" in all of scripture. Some people even think that Abraham’s bosom is synonymous with paradise but there is no mention of paradise in the parable.

Hades

The parable also refers to Hades (the grave). In the New Testament, Hades is the Greek equivalent for Sheol. In the Septuagint, the Greek term Hades is used to translate the Hebrew term Sheol in almost all instances. Only three of them are not matched with Hades: Job 24:19 (earth, land), Proverbs 23:14 (death), and Ezekiel 32:21 (pit). To further demonstrate the understanding that Hades is the Greek equivalent of Sheol, the New Testament quotes Psalm 16:10, "you will not abandon my soul to Sheol", in Acts 2:27 by using "Hades" in place of "Sheol." In 1 Corinthians 15:55, Hades is even translated as "grave," or "death" in some translations, further reinforcing the understanding that Hades simply refers to the grave. Overall, Hades in the New Testament aligns with the general concept of Sheol denoting the grave or the place of the dead rather than signifying a final destination of punishment for the wicked. No other instance of Hades (Sheol) has any relation to afterlife rewards or punishments in fiery torment. Death and Hades are also eventually thrown into the Lake of Fire (the second death) in Revelation 20:14.

Correlation to Caiaphas

It's also believed that Jesus was drawing a correlation between Caiaphas, the High Priest at the time, and the "rich man" in the parable. Caiaphas was also the son-in-law of Annas, the former high priest.

1. Wealth: Caiaphas was a member of one of the ruling Jewish sects, the Sadducees, who were often wealthy men of high position and, as they sought to appease their Roman rulers, were heavily involved in politics.

2. Clothing: The wearing of purple and fine linen, prescribed for priestly dress (Ex. 28:39). 

3. Five Brothers: Conclusively, the rich man has a father and five brothers.  In the close families of ancient Palestine, "brothers" could mean blood brothers or brothers-in-law.  So the identity of these individuals is clear – they are none other than Caiaphas (the rich man), Annas (the father) and his five sons (the brothers-in-law).  If this were not the case, there would have been no reason for Jesus to include five brothers in the parable – the rich man could just have pleaded for his family. 

4. Lazarus: In the parable, the rich man pleads for Lazarus to be sent to his family and Abraham says that they would not believe even if someone was raised. After Jesus raised Lazarus of Bethany from the dead, both the Pharisees and the Sadducees met at Caiaphas’s palace to express their concern that Jesus’ growing number of followers would incite the anger of the Roman Empire (Matthew 26:2; John 11:47). Not only did they not believe, but attempted to have Lazarus killed again: "So the chief priests made plans to put Lazarus to death as well" (John 12:9-10). Even Jesus was raised from the dead and they didn’t believe. Although this "Lazarus" is not specified to be the Lazarus of Bethany, the New Testament does not speak of any other Lazarus. Had it been a different individual, John would likely have identified him as he does in other instances when multiple people shared the same name.

Conclusion

I believe that we have distracted ourselves from the lesson of the parable and have misread it as a proof-text for debates on eternal torment and the afterlife, perhaps to avoid facing its condemnation and charges made against those who were arrogant, overfed, and unconcerned with those spiritually or physically in need. Even if the point was to teach about the afterlife, the five brothers are still alive in the parable so it is unlikely that the final resurrection or judgment has taken place. Also, no matter what our understanding of this story is, it’s important to remember that the parable is referencing Hades which, no matter what view you hold to, is not the final fate of the wicked. I think it’s also unwise for us to use a parable to adopt a brand new doctrine about the afterlife that, before that point, was never taught in Scripture. 

2. Everlasting Contempt

Daniel 12:2: And many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt (deraon).

Daniel 12:2 clearly affirms that only believers will receive everlasting life or immortality. 

The Hebrew word "deraon" used in this verse refers to something held in contempt or abhorrence by others, not to the feelings of those who are themselves contemptible. Interestingly, the same word "deraon" appears only once more in the Bible in Isaiah 66:24, where it describes the believers who go out and look upon the dead bodies (not living people) of those who have been turned into ashes (Malachi 4:3). Both in Daniel 12:2 and Isaiah 66:24, "deraon" conveys the notion of being an object of aversion or contempt from the perspective of others. It does not suggest that these individuals will be eternally conscious or subjected to torture, but rather that others will forever hold shame and contempt for them.

Thus, Daniel 12:2 again emphasizes the promise of everlasting life for believers, while not implying eternal conscious torment for unbelievers. This understanding aligns with the consistent biblical teaching on God's judgment and the consequences for those who reject Him.

3. The Worm and Unquenchable Fire

Some people want to refer to the undying worm and the unquenchable fire in Mark 9:48 to support the view of eternal conscious torment.

Mark 9:47-48: If your eye causes you to stumble, throw it out; it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell (Greek: Gehenna), where their worm does not die, and the fire is not quenched. 

In Mark 9:47-48, Jesus warns about the serious consequences of sin by directly quoting Isaiah 66:24 referring back to the valley of Gehenna.

Isaiah 66:24: "Then they will go out and look At the corpses of the people Who have rebelled against Me. For their worm will not die And their fire will not be extinguished; And they will be an abhorrence to all mankind."

The verse in Isaiah makes it clear that people will witness the lifeless bodies (corpses) of those who have transgressed against God, serving as a symbol of their destruction rather than their ongoing conscious suffering. The term "Gehenna" used by Jesus was associated with death and destruction, where corpses were left to be consumed by worms, animal scavengers, and fire, rather than eternal conscious torment.

The imagery of worms and fire in Gehenna carries a symbolic meaning of ignominy or total shame and disgrace precisely because they attack only bodies deprived of burial. To the Hebrew mindset, a person without a proper burial would be better off stillborn, emphasizing the significance of proper burial customs (Ecclesiastes 6:3-6). Jesus' listeners would have understood the reference to Gehenna as depicting a shameful fate of the wicked of complete destruction rather than eternal conscious torment.

This understanding is further supported by other biblical passages. The apostle Peter also refers to the destruction of Sodom and Gomorrah, which were turned into ashes as an example to us. If Sodom is an example, in Peter's own words, of the fate of the ungodly, then their becoming ashes must be the same fate reserved for the lost (2 Peter 2:6). Malachi also declares that the wicked will become ashes under the soles of the righteous feet (Malachi 4:3). Similarly, Jeremiah speaks of Gehenna becoming the Valley of Slaughter, where dead bodies will be left to be consumed by birds and animals (Jeremiah 7:32-34).

While the judgment day will undoubtedly be dreadful for the lost, the concept of eternal conscious torture is not supported by these verses. Instead, the emphasis is on the ultimate destruction and permanent consequences for those who choose to reject God. Jesus' reference to Gehenna as a symbol of the wicked's fate aligns with the biblical theme that God's judgment results in complete and final destruction for those who turn away from Him.

The Worm: further explained

In Mark 9:47-48, Jesus speaks of an abhorrent process of decay that will continue unabated until a corpse is completely consumed. The imagery of unquenchable fire and undying worms illustrates the nature of the punishment and the eternal consequences for the wicked. This notion is further supported by passages like Deuteronomy 28:25-26.

"The Lord will cause you to be defeated by your enemies; you will go out one way against them, but you will flee seven ways from their presence, and you will be an example of terror to all the kingdoms of the earth. Your dead bodies will serve as food for all birds of the sky and for the animals of the earth, and there will be no one to frighten them away."

Note that in 2nd Samuel 21:10, after the Gibeonites put Rizpah's sons to death, Rizpah kept vigilant watch over their corpses. "...she allowed neither the birds of the sky to rest on them by day nor the wild animals by night." Rizpah was able to frighten away the scavengers which would have otherwise fed upon her sons' bodies, and as a result they were not fully consumed. But it is promised that the beasts and birds of Deuteronomy 28:26 and Jeremiah 7:33 will not be frightened away. The scavengers will not be prevented from consuming the corpses of the slain wicked.

Unquenchable Fire: further explained

The biblical descriptions of the fire used against the wicked consistently emphasize its consuming, devouring, and complete burning nature. These examples, presented in the "Fate of the Wicked" and "Prototypes" sections, use the same imagery and language to illustrate the punishment's eternal consequence. It is essential to note that these fires are not still burning today, highlighting that they accomplished their intended purpose of complete destruction.

Further examples of unquenchable fire: the forest of the Negeb (Ezekiel 20:47-48), the inhabitants of Jerusalem (Jer 4:4; 7:20; 17:27; 21:12), Edom (Isa 34:10) and Bethel (Amos 5:6). Each of these examples depicts a fire that will not be extinguished prematurely but will fully consume its target.

While 2 Kings 22:17 and 2 Chronicles 34:25 mention God's wrath not being quenched, it is important to understand that this does not equate to ongoing torture for the people upon whom God pours His wrath. Rather, it emphasizes the unyielding nature of God's judgment, leading to complete and irreversible destruction.

The concept of God as a consuming fire is also found in Deuteronomy 4:24, 9:3, and Hebrews 12:29. This description aligns with the understanding that God's judgment brings about ultimate destruction and is consistent with the imagery of the unquenchable fire.

In conclusion, Mark 9:47-48, with its reference to unquenchable fire, aligns with the biblical theme of God's judgment being final and complete, resulting in the absolute destruction of the wicked. The imagery of consuming fire used throughout the Bible reinforces the notion that the punishment for sin is death, not eternal torture.

4. Smoke of Torment

Revelation 14:10-11: he also will drink of the wine of the wrath of God, which is mixed in full strength in the cup of His anger; and he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name."

Where Does this Passage Take Place

It’s very important to notice where the wicked are located in this passage - "in the presence of the holy angels and in the presence of the Lamb". Similarly, Paul's writings in 2 Thessalonians 1:8-9 emphasize the "everlasting (eternal) destruction" of the wicked from being in the presence of the Lord and the glory of His power! The destruction mentioned here is everlasting, because there’s no coming back from it. Even the parable that Jesus tells in Luke 19:27 (cf. Isa 65:11-12) teaches us that these ones will ultimately be slain... "But as for these enemies of mine who did not want me to reign over them, bring them here and slaughter them in my presence." Notice that they are eventually slain in the presence of the King.

The context of the mark of the beast narrative is also seen to be on earth.

• 13:3 all the world

• 13:7 all kindreds, and tongues, and nations 

• 13:8 all that dwell upon the earth

• 13:11 coming up out of the earth

• 13:12 the earth and them which dwell therein

• 13:13 down from heaven on the earth

• 13:14 them that dwell on the earth (2x)

• 14:6 them that dwell on the earth

• 14:15 the harvest of the earth

• 14:16 on the earth, and in the earth

• 14:18 the vine of the earth

• 14 :19 the vine of the earth

Rev. 14:10-11 also appears to be the same judgment mentioned in 2 Peter, where God will destroy the earth and the wicked by fire, reducing them to ashes.

2 Peter 2:5-6: and did not spare the ancient world, but protected Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example of what is coming for the ungodly;

2 Peter 3:5-7: For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, through which the world at that time was destroyed by being flooded with water. But by His word the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction of ungodly people.

Won’t their torment go on forever?

But what about the word 'forever'; doesn't the text say torment will go on forever? No. Read it very carefully. It clearly says "the smoke" will rise forever. Smoke rising forever is much different than torment going on forever. This distinction is crucial, as it changes the meaning significantly. John's use of the expression 'smoke rising forever' is a biblical idiom to denote the lasting memory of a significant event rather than an indication of ongoing burning or torment. We must allow scripture to interpret scripture.

This symbolic language of rising smoke can be seen in numerous passages of Scripture, illustrating the severity of God’s judgment and as powerful imagery of destruction rather than endless suffering: Exo 19:18; 20:18; Psa 68:2; Isa 9:18-19; 51:6; Joel 2:30; Nah 2:13; Rev 9:2; 18:18.

Psalm 37:20: But the wicked will perish; And the enemies of the Lord will be like the glory of the pastures, They vanish—like smoke they vanish away.

Later in Revelation John even uses the same language of smoke rising forever to speak of Babylon's destruction.

Revelation 19:3: And a second time they said, "Hallelujah! Her smoke rises forever and ever."

The smoke from her (Babylon) going up forever signifies the permanent and irrevocable nature of her ruin. Similarly, the destruction of Sodom and Gomorrah in Genesis 19:28 is depicted with the imagery of smoke rising like that of a furnace.

Genesis 19:28: and he looked down toward Sodom and Gomorrah, and toward all the land of the surrounding area; and behold, he saw the smoke of the land ascended like the smoke of a furnace.

Another example of endless smoke is found in regard to Edom in Isaiah 34 which states that the smoke shall go up forever and that the land shall lie waste from generation to generation. However, this does not mean that Edom will perpetually burn; rather, it signifies that the burning will ultimately culminate in permanent and eternal destruction. As we know, Edom no longer exists, confirming the finality of its fate. Similarly, we are to understand the same from the passage in Revelation 14:10-11.

Isaiah 34:9-10: Its streams will be turned into pitch, And its loose earth into brimstone, And its land will become burning pitch. It will not be extinguished night or day; Its smoke will go up forever. From generation to generation it will be desolate; None will pass through it forever and ever.

Therefore, in the context of Revelation 14:10-11, the rising smoke of their torment should be understood as a lasting memorial of the accomplished destruction rather than an indication of eternal conscious torment. This interpretation aligns with the biblical usage of similar imagery throughout the Scriptures and highlights the finality of God's judgment on the wicked.

Won’t they have no rest, day or night?

Won’t they have "no rest, day or night"? As mentioned in "The Worm and Unquenchable Fire" section, the corpses of the wicked will be an abhorrence to all mankind (Isaiah 66:24) and they will be food for the birds of the sky and for the animals of the earth (Jeremiah 7:32-34). The slain corpses of the wicked will cover the ground and they will not have the luxury of having a proper burial, or "put to rest" in the grave, day or night. In contrast, the righteous can find rest from their labors in death, as both Revelation 14:13 and Isaiah 57:1-2 demonstrate.

Revelation 14:13:And I heard a voice from heaven, saying, "Write: ‘Blessed are the dead who die in the Lord from now on!’" "Yes," says the Spirit, "so that they may rest from their labors, for their deeds follow with them."

Isaiah 57:1-2: The righteous person perishes, and no one takes it to heart; And devout people are taken away, while no one understands. For the righteous person is taken away from evil, He enters into peace; They rest in their beds, Each one who walked in his upright way.

Burial was a matter of great importance in the Old Testament. The story of Abraham's negotiation to purchase a cave for Sarah's burial is told in detail (Gen. 23). Graves were sometimes marked with pillars (Gen 35:20; 2 Kings 23:17), and places where famous Old Testament figures were buried were known for generations to come (Acts 2:29) and were even adorned by them (Matt 23:29). The Old Testament writers routinely describe the burials of the major characters in the narrative[14]; indeed, that the site of Moses' grave is unknown is so unusual as to require special comment (Deu 34:6).

The strong emphasis in the Old Testament on burial serves to bind the dead with their ancestors, and, hence, the Jews together as a people. Typical burial expressions include "he was gathered to his people" (Gen 35:29; 49:33) and "he rested with his fathers" (1 Kings 2:10; 11:43). Indeed, families were buried together (Gen 49:29-33), even if it meant traveling a great distance to do so (Gen 50:12-13). 

The Jewish practice of burying the dead was also carried forward into the New Testament period. John the Baptist's disciples buried his body (Matt 14:12), and Joseph of Arimathea buried Jesus (Matt 27:57-60; Mark 15:42-46; Luke 23:50-53; John 19:38-42; [accompanied by Nicodemus]). With the money paid to Judas the chief priests purchased a field to use as a burial place for foreigners (Matt 27:5-7). The earliest Christians, being Jews, continued the practice, burying Ananias and Sapphira (Acts 5:6-10) and Stephen (Acts 8:2).

On the other hand, in ancient Jewish culture, not receiving a proper burial was a matter of great shame (Psa 79:2-3; Isa 14:18-20 ;  Jer 22:19; 16:4; Ecc 6:3-6). Burial was seen as a sacred and respectful way of honoring the deceased while the absence of a proper burial was considered a sign of divine disfavor and dishonor to the deceased or their family.

In conclusion, the concept of "no rest, day or night" in Revelation 14:10-11 is simply highlighting the dishonor and shame that will befall the wicked by their lack of proper burial which reflects the cultural and spiritual significance of burial practices in the biblical context. The significance of burial practices in the Old and New Testament underscores the reverence for the deceased and family connection. Understanding the cultural and spiritual implications of burial practices sheds light on the profound meaning of this passage which would have been familiar to those with a Jewish background.

The Beast

Revelation 14:10-11 also introduces a symbolic "beast" that is rooted in the vision of Daniel 7, which identifies it as a kingdom. The passage's symbolic nature is evident as the worshipers of this "beast" stand in the presence of the symbolic "Lamb," and their symbolic smoke ascends forever. The question we need to ask is not what is taking place in the imagery but what does the imagery symbolize in reality. Understanding the symbols in Revelation requires delving into the Old Testament, where John extensively draws inspiration. According to the New Testament scholar Bruce Metzger: 

"Other symbols in Revelation can be understood in the light of the symbolism used in the Hebrew Scriptures, particularly the books of Ezekiel, Daniel, and Zechariah. It is clear that John had studied the Old Testament very thoroughly. Of the 404 verses that compromise the 22 chapters of the book of Revelation, 278 verses contain one or more allusions to an Old Testament passage. Everything from the temple incense representing prayers of the saints (Revelation 5:8) to the infamous beast of Revelation (based on Daniel’s vision in Daniel 7) to the four living creatures in Revelation 4:6-8 (which are based on the vision of Ezekiel 1) comes from the Old Testament. John had so thoroughly pondered the Old Testament that when it came to recording the import of his visions of God and of heaven, he expressed himself by using phrases borrowed from the prophets of Israel."[13]

Summary

Within the context of Revelation 14, this judgment unfolds on Earth in the presence of angels and the Lamb, with the perpetual smoke signifying complete destruction, not eternal conscious torment. Examples from Sodom, Edom, and Babylon illustrate how smoke lingers after as a memorial of God’s judgment. It is crucial to interpret Revelation 14:10-11 in light of the broader biblical narrative on the fate of the wicked, rather than using it as the sole basis to interpret other scriptures.

5. Torment Forever

Revelation 20:10: And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.

If you take John’s vision literally, this is the only mention of anything or anyone being tormented day and night forever and it’s exclusive to 3 beings: devil, beast, and the false prophet. I however would argue that even Revelation 20:10 is symbolic based on other passages in the Bible. The key question we need to be asking is not what is taking place in the imagery but what does the imagery symbolize in reality.

An  interesting note is that the Greek word used for "tormented" is "basanizó," derived from "basanos" which is an ancient touchstone used to test the purity of precious metals. Over time, this term evolved to represent the testing, trial, or punishment. The Babylonians developed the practice of the testing of gold and silver as a unit of commercial exchange. The metal was rubbed on the stone, where it would leave a streak which could be compared with the mark left by a standard piece. This is also the origin of ‘put to the touch’ to mean ‘put to the test’. Over time, this term undergoes a change in meaning. Man, instead of precious metals, becomes the object of testing, being tried, tormented, or punished. We can see various uses of "basanizó" in Scripture. In the Gospels, the centurion’s servant, lying in his sickbed, is even said to be ""basanizó" (Matt 8:6). So are the disciples, frightened by the storm as it tosses (basanizó) their boat about (Matt 14:24). The man called Legion, filled with demons, asks Jesus if he has come to "basanizó" him before his time.

It’s important to consider that no one other than the devil, beast, and the false prophet are mentioned in this passage. The symbolic "beast" mentioned in this passage is linked to Daniel 7, where it signifies a kingdom destined for destruction. The "beast" is said to be slain, destroyed, given to the burning flame, and consumed. The destruction of the beast is also referred to in Rev. 17:8, 11.

Daniel 7:11: Then I kept looking because of the sound of the boastful words which the horn was speaking; I kept looking until the beast was killed, and its body was destroyed and given to the burning fire.

Daniel 7:26: But the court will convene for judgment, and his dominion will be taken away, annihilated and destroyed forever.

The nature of the "beast" is important because if the beast represents something that cannot be subject to eternal torment in real life, the whole case for the traditional take of this passage starts to fall apart. Even though the devil is a real being who could theoretically be tormented, it would not matter to the understanding of this passage due to the devil and false prophet suffering the same exact symbolic fate as the "beast". Why should their real-life fate be any different from the symbolic beast’s (kingdom’s) fate that is seen to be completely destroyed?

The false prophet in Revelation seems to symbolize the false prophets and teachers that bring forth damnable heresies and perform signs and wonders that then come to swift destruction as we see elsewhere in scripture.

2 Peter 2:1: But false prophets also appeared among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves.

Mark 13:22: for false christs and false prophets will arise, and will provide signs and wonders, in order to mislead, if possible, the elect.

Just as the "Beast" is a symbol for a Kingdom as we see in Daniel 7, the "false prophet" appears to be a symbol for the false prophets and teachers as seen in 2 Peter, Mark 13, and other passages in scripture (Deuteronomy 18:20; Jeremiah 23:16; Matthew 7:15, 24:11, 24:24; Luke 6:26; Acts 13:6; 1 John 4:1; Revelation 16:13, 19:20). In Revelation 20:10, the fate of the false prophet is also the same as the "beast" (kingdom) which is destroyed.

We also have to consider that there’s a lot of apocalyptic imagery in Revelation that were visions given to John. Earlier, John saw a woman dressed with the sun and chased by a dragon (12:1-4), a monster with seven heads taking over the world and being worshiped by people (13:1-4), stars falling into multiple bodies of water (8:10-11), a resurrected lamb with seven eyes (5:6), and many more highly symbolic images. John references an exuberant amount of Old Testament scripture that helps us have a better understanding of the visions in Revelation (referenced in the "Smoke of Torment" section).

Also, the connection between torment and destruction is evident when looking at other passages in Revelation. In Revelation 18, the city that the symbolic whore of Babylon represents is destroyed, yet multiple mentions are made of the torment of the symbolic woman (18:7, 10, 15). Rather than letting the imagery dictate the interpretation, we must let the interpretation guide our understanding of the imagery. Additionally, other scriptural references suggest that even the devil (Satan) will eventually meet his destruction. Thus, Revelation 20:10 should be understood symbolically, indicating the ultimate demise of evil rather than eternal torment.

Will the devil (Satan) be destroyed?

There are several places in scripture that strongly indicate that Satan will also be destroyed in the end. If you take Revelation 20:10 literally, it’s the only place that indicates that Satan will linger on, but after looking at other examples it seems unlikely that Satan will continue existing and that Revelation 20:10 should be taken as symbolic imagery in John’s vision.

Ezekiel 28:16‭-‬18: By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.

The word "destroy" in this passage comes from the Hebrew word "abad" which literally means to perish or kill. God prophecies that He will turn the covering cherub "to ashes upon the earth," which certainly implies complete destruction. A few other Old Testament verses will show this sense. Numbers 16:33 reads, "So they and all that belonged to them went down alive to Sheol; and the earth closed over them, and they perished (abad) from the midst of the assembly." Deuteronomy 4:26 adds, forecasting Israel's demise as a nation, "I call heaven and earth as witnesses against you today, that you will certainly perish (abad) quickly from the land where you are going over the Jordan to take possession of it. You will not live long on it, but will be utterly destroyed."

Ezekiel 28:19 ends with "and never shalt thou be any more." It seems pretty clear that this verse is implying that Satan will be no more.

Romans 16:20: The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.

Crush in this verse is the Greek word "suntribo" meaning to break in pieces or crush completely. Some translations use the word bruise in this passage which is not what "suntribo" means. God shall completely crush Satan under your feet shortly.

Hebrews 2:14: Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, so that through death He might destroy the one who has the power of death, that is, the devil,

The Last Enemy is Destroyed

We also see in Scripture that all of God’s enemies will be destroyed. Even the last enemy, death, will be destroyed which gives strong implications that all other enemies will have been destroyed prior.

1 Corinthians 15:24-28: Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

Additionally, in Revelation 20:14, death is even seen to be thrown into the lake of fire (the second death). If every rule, authority, and power will have been destroyed, as well as the last enemy "death" is destroyed, then all of God’s enemies, including unbelievers and Satan, would have been destroyed as well. In the future, evil will be completely eradicated forever. He will be the one and only ruler of all hearts and lives and the only desire of His creatures. When God is all in all, our redemption will be fully accomplished, and God’s glory will fill all creation.

Revelation 21:4: And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

It would be inconsistent and incoherent for death itself, the last enemy, to be destroyed and yet somehow the unrighteous are not actually destroyed and for death to be an ongoing conscious process for unbelievers according to the "eternal conscious torment" view.

Recap

In Revelation 20:10, John witnesses a symbolic vision where three beings, the devil, the beast, and the false prophet, are cast into the lake of fire to be tormented forever. However, a closer examination of the imagery reveals that it symbolizes the ultimate destruction of these entities as depicted in other passages throughout the Bible. The devil is described in Scripture as being destroyed, crushed, and reduced to ashes. Similarly, Daniel 7 speaks of the destruction of the "beast," representing a kingdom, which further supports the symbolic nature of Revelation 20:10. The false prophet in Revelation looks to represent false teachers and prophets who face swift destruction, aligning with the fate of the devil and the beast. Moreover, the connection between symbolic torment and actual destruction can be observed with the depiction of the symbolic whore of Babylon in Revelation 18.

Revelation 20:14 reveals that even death, the last enemy, is thrown into the same lake of fire and is destroyed. This raises a crucial point: it would be incongruent for other enemies to continue existing if the last enemy has been utterly destroyed. The symbolic nature of this vision becomes apparent when comparing it to other passages in the Bible that emphasize God's victory over death and the promise of no more tears, sorrow, or pain.

In context and in light of the rest of Scripture, Revelation 20:10 should be understood as a symbolic vision. However, even if one were to interpret it literally, it remains the sole mention of eternal torment for specific entities, limited to the devil, the beast, and the false prophet. Considering the overwhelming evidence in Scripture supporting the destruction of God's enemies, the symbolic nature of this vision becomes all the more evident.

6. Wailing and Gnashing of Teeth

Often, a point brought up by proponents of eternal conscious torment is the weeping and gnashing of teeth. A simple review of a few of the texts which have this phrase will clearly show that thinking of it as a statement of ceaseless pain and suffering will be unwarranted. Our language and idioms simply are not the same as the biblical ones.

Matthew 13:42: And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. (cf. Matt 8:12; 22:13: 25:30; Luke 13:28)

Wailing

Wailing in these passages is the Greek word "klauthmos", which means weeping, lamentation, or crying. We all know that weeping can convey all sorts of feelings and experiences. It can be a response to great physical pain but it can also convey negative emotions such as grief or stress. Crying can even be a sign of happiness, although I don’t think that is what is indicated here.

Gnashing of Teeth

It seems apparent that the more common usage of the idiom of gnashing one’s teeth is anger. Weeping and gnashing of teeth would therefore seem to be indicative of sadness and anger. Perhaps there may even be weeping because one is beside themselves with anger.

Job 16:9: His anger has torn me and hunted me down, He has gnashed at me with His teeth; My enemy glares at me. 

• Obviously, the one doing the "gnashing of teeth" has great ANGER towards the other. 

Psalm 35:16: Like godless jesters at a feast, They gnashed at me with their teeth. 

• King David is referring to his enemies.

Psalm 37:12: The wicked plots against the righteous, And gnashes at him with his teeth.

• The wicked are ANGRY with the righteous and are "gnashing" their teeth at them.

Psalm 112:10: The wicked will see it and be vexed, He will gnash his teeth and melt away; The desire of the wicked will perish.

• The wicked, as they are gnashing their teeth, are said to melt away.

Lamentations 2:16: All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed her up: certainly this is the day that we looked for; we have found, we have seen it.

• Israel's enemies are ANGRY and have attacked Israel. They are "gnashing" their teeth at Israel.

Acts 7:54: Now when they heard this, they were infuriated, and they began gnashing their teeth at him.

• Stephen's accusers were ANGRY with Stephen and attacked him. They are "gnashing" their teeth at him in ANGER.

In each of these instances, gnashing of teeth represented anger, not pain or suffering. I would also like to draw attention to Psalm 112:10 above which shows the wicked person who gnashes his teeth, in the same breath, is said to "melt away." One cannot see a reference to a person gnashing their teeth and assume it is necessarily talking about eternal conscious torment. That clearly is not in view in this passage. The passage never says that "there will be never-ending weeping and never-ending gnashing of teeth. We need to be careful to let a Biblical passage speak for itself and resist the temptation to read more into it based on our doctrinal biases. While weeping and gnashing of teeth do indicate very negative feelings and experiences, they don’t seem to be painting the picture of eternal torment and none of the references in scripture indicate that it will continue for eternity. I believe that they will gnash their teeth in anger and weep with sorrow because they will realize that they will not have the opportunity to live forever with God. 

7. What is there to fear then?

I don’t think we should just teach something just because we believe it will help evangelistic efforts, but rather seek what is Biblically supported and accurate. We should be seeking truth and God’s truth is effective. We have no need to add to it. I would rather someone be driven away from the gospel because of the truth rather than misinformation. Also, our goal shouldn’t be selling fire insurance or trying to scare people into a relationship with God in the first place. Our goal is to share the gospel and make disciples of all nations.

You might ask, "how is being destroyed actual punishment if they aren’t consciously tormented forever? Wouldn’t this make you want to live your life how you wanted or sin even more?" I think asking these kinds of questions doesn't consider a larger view of God. I would urge you to study more about who God is because having God sentence you to capital punishment (death penalty), never coming back, never getting to be with God, and never getting to experience what God has prepared for believers is and should be terrifying to think about.

In our understanding of the justice system, we usually save capital punishment for the worst of crimes. The punishment for the unbeliever is God’s irreversible termination of life. A death that can not and will not be reversed. People will be raised from the first death but no one is coming back from the second death (lake of fire) where the body and soul can be destroyed (Matthew 10:28).

I’m not calling into question God’s justice, but man’s fallible interpretation of what God said as well as man’s alteration to the very character of God.

The wages of sin is death (Romans 6:23) and if Jesus paid the penalty for my sin, then the penalty for sin cannot be eternal conscious torment.

Summary and Conclusion

People that hold these views aren’t sliding away from orthodoxy, liberalizing Christianity, or trying to make the scriptures more palatable, but trying to return to a healthy Biblical view. I don’t want to put my beliefs into the Bible but form my beliefs from the Bible. We shouldn’t allow our culture, tradition, or feelings to dictate the lens that we view scripture through. From what I have presented, I believe that conditional immortality, having such strong biblical support, is consistently what Scripture teaches.

Question: What’s going to happen to the ungodly according to both Peter and Luke?

Answer: They will be destroyed just like those in the flood as well as the earthly cities of Sodom and Gomorrah (2 Peter 2:5-6; 3:5-7; Luke 17:26-30).

Scripture says:

• God can destroy us completely. (Matthew 10:28)

• The unrighteous will be destroyed. (James 4:12; 2 Peter 2:12; 2 Peter 3:7)

• The unrighteous will perish. (John 3:16)

• The unrighteous will die. (Romans 6:23)

• There is an end to the wicked. (Philippians 3:19; Hebrews 6:8)

• The last enemy will be destroyed. (1 Corinthians 15:24-28)

• The unrighteous will be consumed. (Hebrews 10:27)

• Immortality is an exclusive attribute of God (1 Timothy 6:16) that He gives as a gift to those who put their faith in Jesus Christ (John 3:14-16).

• The lake of fire is the second death, rather than eternal life in torment. (Revelation 21:8)

I think that we should interpret "perish, eliminated, and destroyed" to mean "perish, eliminated, and destroyed," which stands in stark contrast to the notion of never-ending conscious torment. We should also hold true to the fact that God only gives eternal life (immortality/everlasting life) to those who have put their trust and faith in Christ and believe in Him. I used to believe that everyone will have eternal life somewhere even though the Bible says that those who don’t obey the Son "shall not see life" (John 3:36) and "the soul who sins shall die" (Ezekiel 18:20). Those who hold to eternal conscious torment seem to impose the duration of the punishment, which proponents of both eternal conscious torment and conditional immortality both agree is eternal, onto the person's conscious existence instead of just the punishment for sin having an eternal outcome of being dead forever at the final judgment. In contrast, the eternal outcome of putting our faith in Christ and believing in Him is living forever. 

Romans 6:23: For the wages of sin is death, but the gracious gift of God is eternal life in Christ Jesus our Lord.

The Bible consistently uses terms like chaff which blows away, perish, swallowed up, devoured, cut off, wither quickly like grass, decay like green plants, eliminated, destroyed forevermore, no future, become as if they had never existed, exterminated, come to an end, no more, like smoke that vanishes away, destroyed, as wax that melts, as a snail which melteth, like the untimely birth of a woman, wiped out, no future, consumed, death, neither root nor branches, crushed, ashes, burned up, and examples of the flood, Gehenna, Sodom, and Gomorrah to demonstrates the end for the wicked. Nowhere in scripture does it say that we have any form of eternal life or immortality without having a relationship with Christ. If Christ gives life to those who he has a relationship with and death to those who don’t then it seems that the Bible is pointing toward conditional immortality. 

The imagery and examples we are given from the whole of the Bible tell us that in the end the wicked will be destroyed, that the lake of fire is the second death, that the wages of sin is death, and that Christ only gives eternal life to those who put their faith and trust in Him. When Christ judges His enemies and sentences them with capital punishment, an eternal punishment in its consequence, they will have no second chances, and will never come back because there will be no resurrection from it unlike the first death. I believe Jesus bore on our behalf what we deserve, what the wicked will face, and the prescribed punishment for our sin which is death.

“Hell is eternal in consequence, not duration. The wicked are “destroyed forever” (Ps 92:7), but they are not forever being destroyed.” — Greg Boyd

I hope that these things will be prayerfully and carefully considered and not just dismissed. I don’t expect that anyone will suddenly shift their view because I too initially believed in eternal conscious torment. I’ve come to these conclusions only after careful study and research of scripture and examining the arguments for and against these views. At least consider and think on these points to see that they are biblically supported.

P.S. - Here’s an additional thought to walk away with. With the view of eternal conscious torment, God’s justice is never satisfied, never finished, rebellion and sin exist forever, and evil continues for all of eternity. The view of actual destruction of the wicked at the final judgment would mean that God’s justice is actually complete, that the wicked are no more, sin is done away with, and that He is ultimately victorious over evil because it is eradicated. 

1 Corinthians 15:24-26: Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.

Revelation 21:4: And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

Psalms 30:5: For His anger lasts only a moment, but His favor, a lifetime. Weeping may spend the night, but there is joy in the morning.

Endnotes

[1] Orr, James, and John L. Nuelsen. The International Standard Bible Encyclopaedia. Edited by Edgar Young Mullins, Hendrickson Publishers, 1996.

[2] Jaeger, Werner. The Greek Ideas of Immortality. Harvard Theological Review, 1958.

[3] Butler, Trent C. Holman Bible Dictionary. Holman Bible Publishers, 1991.

[4] Geoffrey William Bromiley, et al. The International Standard Bible Encyclopedia. William B. Eerdmans Publishing Company, 1995. “Death” p. 812.

[5] Bruce, F. F. The International Bible Commentary with the New International Version. 2nd ed., M. Pickering ; Grand Rapids, Mich, 1986. p. 60.

[6] Elwell, Walter A., and Daniel J. Treier. Evangelical Dictionary of Theology. Baker Academic, A Division Of Baker Publishing Group, 1992. “Soul,” p. 1037.

[7] The Old Testament often uses the word "grave" and Sheol interchangeably.

[8] Richards, Larry. Zondervan Expository Dictionary of Bible Words. Zondervan Pub. House, 1991. p. 336.

[9] The Septuagint is an ancient translation of the Hebrew Old Testament into Greek.

[10] Some translations rightly keep the Greek word  "Tartarus" such as the HCSB, YLT, and WEB.

[11] Zondervan Expository Dictionary of Bible Words, 1991, p. 336

[12] Reagan, Dr. David R. “The Nature of Hell.” Lamb and Lion Ministries, christinprophecy.org/articles/the-nature-of-hell/.

[13] For a number of the judges little is recorded about them except where they were buried – cf.  Judges 10:1-2  Judges 10:3-5; Judges 12:8-10  Judges 12:11-12  Judges 12:13-15.

[14] Bruce Manning Metzger. Breaking the Code Understanding the Book of Revelation. Nashville Abingdon Press, 1999. p. 13.

Bibliography

Bruce Manning Metzger. Breaking the Code Understanding the Book of Revelation. Nashville Abingdon Press, 1999. p. 13.

Bruce, F. F. The International Bible Commentary with the New International Version. 2nd ed., M. Pickering ; Grand Rapids, Mich, 1986. p. 60.

Burk, Denny, et al. Four Views on Hell : Second Edition. Zondervan, 2016.

Butler, Trent C. Holman Bible Dictionary. Holman Bible Publishers, 1991.

Crockett, William V. Four Views on Hell. Zondervan Publishing, 1996.

Elwell, Walter A., and Daniel J. Treier. Evangelical Dictionary of Theology. Baker Academic, A Division Of Baker Publishing Group, 1992. “Soul,” p. 1037.

Fernandes, Phil, and Chris Date. Is Hell Forever? CreateSpace, 2013.

Fudge, Edward. Hell : A Final Word : The Surprising Truths I Found in the Bible. Leafwood Publishers, 2012.

---. The Fire That Consumes : A Biblical and Historical Study of the Doctrine of the Final Punishment. 3rd ed., Cascade Books, 2011.

Geoffrey William Bromiley, et al. The International Standard Bible Encyclopedia. William B. Eerdmans Publishing Company, 1995. “Death,” p. 812.

Gregg, Steve. All You Want to Know about Hell. Thomas Nelson, 2013.

Grudem, Wayne. Systematic Theology. Zondervan, 1994.

Harwood, Adam. Christian Theology. Lexham Academic, 2022.

Jaeger, Werner. The Greek Ideas of Immortality. Harvard Theological Review, 1958.

Leroy Edwin Froom. The Conditionalist Faith of Our Fathers : The Conflict of the Ages over the Nature and Destiny of Man. Review And Herald Pub. Association, 1966.

Morey, Robert A. Death and the Afterlife. Bethany House Pub, 2001.

Morgan, Christopher W., and Robert A. Peterson. Hell under Fire : Modern Scholarship Reinvents Eternal Punishment. Zondervan, 2004.

Orr, James, and John L. Nuelsen. The International Standard Bible Encyclopaedia. Edited by Edgar Young Mullins, Hendrickson Publishers, 1996.

Reagan, Dr. David R. “The Nature of Hell.” Lamb and Lion Ministries, christinprophecy.org/articles/the-nature-of-hell/.

Richards, Larry. Zondervan Expository Dictionary of Bible Words. Zondervan Pub. House, 1991. p. 336.

The Editors of Encyclopedia Britannica. “Soul.” Encyclopædia Britannica, 16 Jan. 2014, www.britannica.com/topic/soul-religion-and-philosophy.