This study is an attempt to look at the major texts on the question of final punishment. The first section looks at the major texts on final punishment in the Old and New Testament, with notes on context, etc., as needed. The second is a more general look at what the Bible says about the related concept of immortality, in a more thematic arrangement.
First of all, I want to give a quick summary of my view. My contention is that
a. The soul is not immortal of its nature but derives its immortality from God.
b. The wicked are raised to life to face the judgment. (I do not hold to the idea held historically by the Jehovah’s Witnesses and some others that there is no resurrection at all for the wicked.)
c. At the final judgment the wicked are destroyed. The term “annihilation,” which implies chemical annihilation, is in this respect a misnomer, as most annihilationists do not view the fate of the wicked as chemical annihilation–the complete destruction of matter–but simply that they perish, die, cease to be conscious in any fashion. This does not preclude some matter remaining (ashes, etc.)
d. Before the wicked perish, there will be a time of conscious torment, recompensing them for their wicked deeds which they did not repent of. The Bible hints at degrees of punishment congruent with degrees of wickedness.
When quoting the main Scriptures in each section, I have set them off from the other text using this
shade of blue. When referencing supporting Scriptures, I used
this brighter shade. Quotes of other works use
this color.
Texts dealing with the nature of final punishment
Old Testament
There are not many texts that directly address final punishment in the Old Testament. However, many of the temporal judgments that God brought upon people are later referenced in the NT. Therefore, these passages do affect interpretation, but will be viewed later in relation to the NT passages that quote them. There are also a number of judgments which describe the wicked as perishing, etc., but it is not always clear whether this is in reference to final punishment or temporal.
There is one text that I think is likely speaking of final judgment:
Mal 4:1 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. 2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. 3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts. 4 Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. 5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: 6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
Here Malachi makes reference to the common theme of the Day of the Lord, the day when He brings judgment. A picture of this day was seen in the judgment of God upon the nations through the Assyrians and Babylonians, of which Israel and Judah were a part. But this passage takes place after that and clearly looks beyond that time to the future day of judgment.
The usual theme of fire is used, with the wicked being
stubble that are
burned up. There is nothing left of them following this judgment, neither root nor branch, and no hope of restoration. The wicked are then described as ashes under the souls are the feet of the saints.
If we are read this quite literally, it should be noted that this does not show
chemical annihilation. Chemical annihilation is not a claim of most “annihilationists.” In fact, most prefer to be called conditionalists, in reference to their belief in conditional immortality. The point is not that all traces of matter are destroyed but that life ceases. Therefore, the claim of some that annihilationists are wrong because people are not technically annihilated, and matter cannot be destroyed, is missing the mark on two counts: 1. Most conditionalists do not make that claim, and 2. God is not limited to our notions of matter—though most annihilationists don’t make the claim of chemical annihilation, there is nothing preventing God from doing it if He wanted to.
Another objection raised by some is that this is referring to a time before Christ, and therefore a temporal judgment. The basis of this is the note about remembering the law of Moses. While it is true that this speaks particularly to God’s covenant-keeping people, as does the rest of the book, and while it makes references to being struck with a curse (a reference to the covenant curses and blessings), the time of the judgment clearly extends into the Christian era. This is evident by the reference to the sending of Elijah: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD.”
The gospels reference that this was directly fulfilled through the ministry of John the Baptist and his preparatory work in paving the way for Christ:
Luk 1:17 and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared."
Mat 17:10 And the disciples asked him, "Then why do the scribes say that first Elijah must come?" 11 He answered, "Elijah does come, and he will restore all things. 12 But I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. So also the Son of Man will certainly suffer at their hands." 13 Then the disciples understood that he was speaking to them of John the Baptist. 14 And when they came to the crowd, a man came up to him and, kneeling before him,
Therefore, the judgment referenced is after John, and in the Christian era. This, coupled with the day of the Lord theme which references the end of time even in the NT, indicates that it is the final judgment in which God will bring the wicked to an end and reward the righteous.
New Testament
Since some texts might be covered while speaking of other ones, I make no effort to cover them again. Therefore, the majority of the texts in Matthew might be covered, but fewer in other books, because reference is already made to the text in the discussion. If a text has essentially the same content I might not cover it (for instance, Paul makes many statements about the wicked not inheriting the kingdom in which no new information is gained).
Mat 3:10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
Mat 3:11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
Mat 3:12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Here in the words of John the Baptist (as Edward Fudge in his book
The Fire that Consumes notes, the Elijah to come, mentioned in Malachi), is the fate awaiting the righteous and the wicked. The righteous–the wheat–are gathered into the barn, but the chaff are burned up. In this way the threshing floor is “cleansed.” The fire again is unquenchable, but not because it goes on forever, but rather because it completes its work. The symbol would be obvious to the people of that time, as the chaff was consumed. So here we see both a reference to the cutting down of a tree (killing) and consumption. John’s words parallel those used by Malachi, and Malachi in turn predicted John’s coming and his message of repentance.
Mat 5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
Mat 5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
Here Jesus uses a Greek term common in inter-testamental literature. The term is “Gehenna.” It is a reference to the Hebrew for the valley of Hinnom, where some believe that trash was dumped, etc., and where Baal worship used to involve parents sacrificing their children in the fire. It was a place of disgust, where worms and filth and fire were frequent. See later on Mark 9. Jeremiah pictures bodies being heaped there:
Jer 7:31 And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart. 32 Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place.
This seems to indicate that it was a place of discarding bodies after the Babylonian siege. The connotations are of disgust, wickedness, judgment and dead bodies, and it came to be a symbol of final punishment and shame.
Mat 5:28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. 29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
Hell is so severe (conditionalists agree with this) that it is to be avoided at all costs. Note that it is the whole body that is cast into hell, and there is again no mention of a soul. The contrast is made between losing one of your members, which perishes, and losing the whole body–i.e. better partial loss than total loss.
The term here for “perish” is απολλυμι.
Strong’s:
ap-ol'-loo-mee
From G575 and the base of G3639; to destroy fully (reflexively to perish, or lose), literally or figuratively: - destroy, die, lose, mar, perish.
Thayer Definition:
1) to destroy
1a) to put out of the way entirely, abolish, put an end to ruin
1b) render useless
1c) to kill
1d) to declare that one must be put to death
1e) metaphorically to devote or give over to eternal misery in hell
1f) to perish, to be lost, ruined, destroyed
2) to destroy
2a) to lose
It should be noted, first of all, that the primary definition is destruction, to put out of the way, to kill, perish when speaking reflexively, and figuratively to ruin. It also conveys loss. Thayer in definition 1e makes the rather interpretive comment that it refers to eternal misery in hell simply because it is used so often in the context of final punishment. But in fact the term quite literally meant to kill or destroy. The definition of Thayer is an attempt to explain its presence in such passages.
As with death, loss of life, and the other terms used to describe this loss of eternal life, the terms were already in use before the NT. Henry Constable, in his book
The Duration and Nature of Future Punishment notes that the terms of the debate were in use at least from the time of Socrates’
Phaedo. Socrates argued that the soul lives on after death forever–i.e. it is innately immortal. But his critics argued the opposite. So did the Epicureans (Constable, pages 10, 20, 21). Fudge notes that the Sadducees, who believed in no resurrection at all, likewise used similar terms. Each of these used similar descriptions of death, perishing, etc., to convey the idea that the soul does not go on living forever. While language certainly changed from Socrates’ time, the debate was an ongoing one, and the Greek phrases used were similar, according to Constable.
In the specific case of απολλυμι, here is just some of the usage from the book of Matthew:
Mat 2:13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, "Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him."
Mat 8:25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
Mat 22:7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
In the above cases, it is clear from the context that the usage indicates killing, dying, literal cessation of life.
Mat 9:17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
Here the term is used figuratively of wine bottles. However, even here the bottles are destroyed; they no longer function as bottles but are useless. They are a loss.
Mat 10:6 But go rather to the lost sheep of the house of Israel.
This, too, is a frequent figurative usage to show those who are without salvation.
Mat 10:42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
Again the connotation of loss.
The term was always indicative of destruction, ruin, loss, etc. It does not seem to ever indicate a FURTHERANCE of existence, but a loss of function, of life, etc.
MT 7:13 "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. 14 But small is the gate and narrow the road that leads to life, and only a few find it.
Here we see the cognate of απολλυμι, the noun “destruction,” απωλεια. Here it is particularly contrasted with “life” (ζοη
. So we see that there are two paths, one to life, and one that does not end in life but in destruction.
Mat 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will recognize them by their fruits. 21 "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' 23 And then will I declare to them, 'I never knew you; depart from me, you workers of lawlessness.' 24 "Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it."
Here we see a number of figures for final punishment. First there is the familiar theme of trees being cut down and burned, which John pictured earlier. Next there is the connotation of separation as those who did not know Christ are told to depart. They are out of His presence. Then the wicked are compared to a house that is destroyed by the winds and rain. Matthew uses a term for “falling,” πτοσις. The parallel account in Luke 6 uses that term and the term “ruin,” ρηγμα.
Strong’s
hrayg'-mah
From G4486; something torn, that is, a fragment (by implication and abstraction, a fall): - ruin.
Again the picture is of loss and destruction.
Mat 8:11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
Mat 8:12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
Here again we see language of exclusion and separation. Now the term “darkness” is used. This is a bit strange given the frequent statements regarding fire. However, we actually see a number of images, including chopped down trees, darkness, collapsing houses, a furnace, dead bodies consumed by worms, etc. Others will be added, too, including being chopping into pieces. This might give us pause in one sense in stating definitively that hell will be about fire, but there are enough definite references in literal contexts to suggest that fire will be used. The other images are analogies, but they still convey separation, loss and destruction.
Here also is suggested not only darkness but weeping (anguish) and gnashing of teeth, which likely is an indication of pain. Contrasted with all of this is the fate of the righteous (including the Gentiles), who sit down in heaven.
MT 10:26 "So do not be afraid of them. There is nothing concealed that will not be disclosed, or hidden that will not be made known. 27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. 28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.
Here again we encounter the word “destroy” (απολλυμι
. It is here in parallel with the term for “bodily destruction,” “kill” (αποκτεινω
. Here is a clear statement that while people can kill the body, God can destroy everything–soul and body (compare to “whole body” earlier)–in hell. Some appeal to Thayer’s earlier reasoning that it is referring to ruin. But it seems rather contrived to say that he would make the parallel between killing and
furtherance of life forever. They are completely different concepts.
A parallel Luke account says this:
Luk 12:4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
This text is interesting in that it can be interpreted in more than one way. Proponents of eternal punishment note that the person is thrown into hell after death. However, the death of the body could be a reference to the first death, with the second death being the lake of fire, as Revelation notes. Also, there is no mention here of eternal torment. In support of the idea that it is referring to the first death (before the resurrection), it is parallel to the people who kill the body but can do no more. In other words, the righteous may be killed by humans (in this life) but they can do no more. But the wicked are brought to their end by God, and in the next life He casts them into hell. No specific description of hell is given here.
It should also be noted that after He has killed, he throws the same into hell. This addresses the argument of those who see a strict dualism in the Matthew text (soul and body being separate). Jesus stressed in Matthew that the soul and body are both destroyed in hell. Here again the body, which was killed (likely the first death), is then thrown into hell, where the Matthew account makes it clear that the whole is destroyed. While there is a distinction between soul and body (defined differently by different groups), the point is that everything–soul, body, etc.–are thrown into hell and, according to the Matthew text, destroyed.
MT 10:37 "Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; 38 and anyone who does not take his cross and follow me is not worthy of me. 39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
This text was particularly applicable to those facing persecution in the early period of the church. Anyone considering joining that church faced a life of difficulty and sometimes martyrdom. Those investigating the claims of Jesus had a big choice to make. But the one who gives up this earthly life for Christ will find life to come. But the one who finds his earthly life, by denying the hardships of following Christ, loses life to come.
Mat 13:30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
Mat 13:37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
Mat 13:47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
Again we see the figure of the righteous being saved but the wicked being burned. We also see the recurring theme of weeping, gnashing of teeth, etc. ,suggesting pain, loss, sadness.
MT 16:24 Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me. 25 For whoever wants to save his life will lose it, but whoever loses his life for me will find it. 26 What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?
Here we see a similar thought to chapter 10:37, but with one addition. Here Jesus adds that to gain the world is to forfeit one’s soul. This again suggests that the loss of life spoken of is a loss of the soul (body and soul destroyed in hell).
Mat 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.
Here is one of the stronger texts in favor of the traditional view of hell due to the description of hell as everlasting or eternal fire, depending on the version.
Certainly the term everlasting fire suggests in our language a fire that continues to burn through all ages. However, one text that also uses the phrase suggests something different.
Jud 1:7 Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
Both “everlasting” and “eternal” translate the same root word αιωνιος.
In this passage, we see that Jude states that Sodom and Gomorrah suffered the vengeance of eternal fire. Clearly, the fires of these cities are not still burning. However, the judgment of everlasting destruction continues.
Fudge notes the use of similar expressions with αιωνιος in his
The Fire that Consumes, (pages 44-47).
Eternal Judgment
Heb 6:2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
The judgment itself will not last forever, but the results will.
Others note that αιων, partly for similar reasons, can refer not just to eternal, but something dealing with the age to come. Αιων, of which αιωνος is a related word, means literally “an age.”
For instance,
Vincet’s Word Studies says the following on Hebrews 6:2:
Αιωνίου eternal certainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time.
It should also be noted that “judgment” can also be translated “condemnation.” But in any case, the act of condemnation has ongoing results that are eternal.
Eternal Redemption
Heb 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
The timing of the redemption is stated in the text. Christ offered Himself on the cross, and then entered the sanctuary in heaven itself to obtain eternal redemption by offering the merits of His sacrifice on our behalf. Redemption was bought at a point in time, but the results of this redemption last for eternity.
Eternal Sin
Mar 3:29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"
The sin taking place is an eternal sin because it will not be forgiven. It is a sin you can’t shake. That is, the results are eternal.
There is also a textual variant here. The KJV, following the Textus Receptus, speaks of eternal damnation. The term literally refers to eternal judgment in some of the manuscripts, which is translated at times by condemnation, damnation, etc. Some manuscripts mention both judgment and sin.
Eternal Destruction
2Th 1:6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
Here again we see destruction as the result of wickedness, in this case, eternal destruction. The destruction is of an eternal nature, with no hope of restoration. In this case it is unclear whether the destruction comes FROM the presence of the Lord (ablative of source) or AWAY from the presence (literally face). Given the term “away from the face of,” it seems more likely to suggest that they are out of the presence of the Lord. In this case, it does not necessarily mean they are taken from His presence for punishment. Other texts speak about punishment in the presence of the Lamb and holy angels. Of course, Jesus also speaks of being cast into darkness. The most likely solution is that the destruction is in God’s presence, but the result is being shut out from the presence of God, complete darkness, or simply put, destruction. The tragedy of hell is that those who could have had eternal life in God’s presence are now shut out, destroyed.
Vincet’s Word Studies says the following on the use of the preposition απο here:
Απὸ from has simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence.
[h2]Eternal Punishment[/h2]
Mat 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.
Since it is the nature of the punishment that is at issue in this whole discussion, this is not so much listed as an example but as an issue to be addressed.
Everlasting punishment and everlasting life are clearly contrasted here. Both are of the same nature, lasting forever.
While for some time eternal punishment has been defined by the majority as eternal torment, yet it is clear that the death penalty is seen by all as a final punishment, a lasting punishment, as well. If destruction is in view as the punishment, as other texts plainly state, then eternal destruction with no hope of life, is an eternal punishment. As with the other examples, there is a point of action with ongoing results.
Mark’s version also adds to the picture by speaking of the worm that does not die and the fire that does not go out.
MK 9:42 "And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck. 43 If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. 45 And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. 47 And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, 48 where
" `their worm does not die,
and the fire is not quenched.'
This text is drawing directly upon an OT statement:
ISA 66:22 "As the new heavens and the new earth that I make will endure before me," declares the LORD, "so will your name and descendants endure. 23 From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me," says the LORD. 24 "And they will go out and look upon the dead bodies of those who rebelled against me; their worm will not die, nor will their fire be quenched, and they will be loathsome to all mankind."
The reference is to exposed dead bodies, which was something shameful. The bodies were exposed to worms and fire after the devastation of the Lord.
This was a sign of the “everlasting contempt” (Daniel 12: 2) that was to rest on them. But they are clearly seen as dead. Some see this text as an end-time judgment and others as a description of an idyllic time of covenant obedience in which the righteous prosper, but their enemies are destroyed. Notice, for instance, this passage which lies close beside it:
Isa 65:17 For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. 18 But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. 19 And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. 20 There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. 21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them.
While John undoubtedly draws upon this description of the new heaven and earth and the new Jerusalem in Revelation, we don’t expect the righteous to die after 100 years in heaven. Therefore, some see this as a description of what would have happened if the Israelites had kept the covenant.
Either way, the point is clear. The text Jesus is referencing is not one describing eternal torment, nor is it saying that the worm is the soul of man. It is describing bodies that are left out due to contempt, which have suffered judgment and are further exposed to worms and fire, which consume them. The fire that is not quenched is often thought to be fire that goes on forever. But if it does go on forever, it is associated with dead bodies. There is no mention of separate souls at all but of the righteous looking at the results of a finished judgment. The fire that is not quenched is contrasted with one that is quenched–one that is put out prematurely. The reference is likely to the similar thought behind the term that Jesus uses, “Gehenna,” described above.
Mat 22:13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
Again we see outer darkness, separation, and weeping and gnashing of teeth.
Mat 24:45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.
We see similar imagery of weeping and gnashing of teeth, but now is added the imagery of cutting them into pieces.
The account in Luke contains more elements yet:
Luk 12:46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
Here we get an indication of varying punishments. Those who willfully resisted receive a different punishment. Some might see in this a support for purgatory and others for varying punishment in hell. Either way, one is given a lesser punishment. If they are both referring to hell, it seems quite unlikely that one would consider eternal torment, even if a lesser torment, to be “few stripes.”
Mat 25:28 Take therefore the talent from him, and give it unto him which hath ten talents. 29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
We again see outer darkness, weeping, gnashing of teeth, etc. This time we also see another symbol of loss, with the talent taken from the man.
Luke again adds more information that elaborates on the punishment:
Luk 19:27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
This does not refer to the servants, assumedly professed followers, who in the parable of the faithful steward, when they did not do the master’s will, were assigned a place with the “hypocrites” (Matt) or “unbelievers” (Luke). Instead, it refers to the subjects of the kingdom who in the story did not want the king to rule over them. These are unbelievers. According to the previously examined parable, the unfaithful servants shared the same fate as the unbelievers. Therefore, it gives a further picture of final punishment for the unbeliever and the hypocritical believer. They will be slain. It should be noted this is a parable, and one can only push the language so far. But the point again is the same as in other texts–
destruction.
Mat 25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.
Hell was not intended for people but for Satan and the rebelling angels. A related text in Revelation will be examined later. We have already dealt with the phrase ”eternal fire.”
Mat 26:24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
Interpretation of this text has varied as well. It is clearly speaking of Judas. Some see in the phrase “better if he had not been born” the idea that eternal torment is worse than non-existence.
However, the text does not say anything directly about eternal torment. Given our previous look at the fate of those servants who knew their Master’s will and did not do it receiving many blows, we can clearly say that in either view Judas has a miserable lot ahead of him, apart from the fate of condemnation and hanging already suffered. Suffering many blows and then being destroyed is certainly worse than never being born. On top of all of this, Judas will know that eternal life with Christ was rejected, though he walked with Christ during the time of His earthly ministry.
Luk 16:23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
This passage, which only Luke records, has been used by some to show ongoing, conscious torment. There are though a number of objections to this. First, the text does not say that the torment is eternal. It simply says there is torment.
Second, the text is viewed by many as a parable, one that parallels the Greek conception of Hades more than the OT conception of Sheol, since the story clearly has some figurative elements. It shows the whole man being thrown into hell, asking for a bit of water for his tongue, and it shows Abraham in charge of Hades, which we don’t see elsewhere, etc. The main point of the parable is that it is in this life that our fate is sealed and especially in our love to one another. It was meant, as the parable right before it of the shrewd servant, to show that the Pharisees’ love of money was contemptible to God. It also mentions the possibility of Lazarus rising from the dead and then his testimony being rejected. Of course, an actual man named Lazarus was raised from the dead, and true to Jesus’ words, the religious leaders were not convinced.
Third, the story does not deal with final punishment at all but with the intermediate state. Therefore, it has no direct bearing on the study of final punishment, even if the other considerations above are dismissed.
Joh 3:36 Whoever believes in the Son has eternal life; whoever does not obey the Sonshall not see life, but the wrath of God remains on him.
The text indicates that God’s wrath will remain. Some may wish to interpret this as an abiding wrath into perpetuity. However, the tense is present and simply indicates that wrath remains instead of the salvation offered. The context is the discourse of Jesus with Nicodemus. Here Jesus presents the state of man as lost without Christ. For those who do not have Christ as their salvation, wrath remains. For those who do have Him, they also have eternal life:
Joh 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Joh 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
Joh 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
The wrath that abides is the wrath of God that already condemns the sinner. Once the offer of life through the Son is rejected, then the wicked “shall not see life.” The term “eternal life” is applied only to the righteous. While some see a qualitative aspect to
eternal life, and therefore say that this eternal life is not just referring to eternal existence, (which the traditional camp sees both the righteous and the wicked having), but also abundant life, here Jesus notes that the wicked shall not see life–at all, whether mere existence or abundant existence.
Joh 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27 And hath given him authority to execute judgment also, because he is the Son of man. 28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
Jesus here makes two points when speaking to the religious leaders. First he says that those who believe in Him pass from death to life. They at that moment have assurance of avoiding condemnation. I will not deal here with issues of whether one can fall away from salvation, or with the nature of the intermediate state. The point here is that belief leads to life everlasting, and contrasted with life everlasting is death.
Then Jesus speaks about not just the spiritual life that results from belief but the literal resurrection of the body. Then the two camps receive their fate–the righteous life and the wicked damnation (or translated “judgment,” “condemnation,” etc.).
JN 10:25 Jesus answered, "I did tell you, but you do not believe. The miracles I do in my Father's name speak for me, 26 but you do not believe because you are not my sheep. 27 My sheep listen to my voice; I know them, and they follow me. 28 I give them eternal life, and they shall never perish;
Here the sheep gain eternal life, which is contrasted with the contrary fate, which is to “perish” (απολλυμι
.
Rom 2:5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11 For there is no respect of persons with God. 12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
First we see two indicators of the timing of this judgment, on the “day of wrath” and the “day when God shall judge the secrets of men.” This is an indication of the final judgment. It is noted that God pays men for their deeds. This is an indication of punishment in accordance with their acts. It does not state that it is restorative. The righteous again are promised eternal life, the usual term for their reward (never said of the wicked). The wicked gain indignation, wrath, tribulation, and anguish. This is further clarified in verse 12, where those who did not have the law are said to “perish” without law. The rest of the passage makes it clear that they are condemned by the law written in their conscience, and have no excuse.
Rom 6:21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
This is perhaps the plainest statement on the contrasting fates of the righteous and wicked. The end of sin is death. The end for servants of God is everlasting life. Death is earned. But eternal life is a gift and is only given to those who trust in Christ.
1Co 16:22 If any man love not the Lord Jesus Christ, let him be Anathema.
Αναθεμα (anathema) was used in the Septuagint at times (Greek Old Testament) to refer to things devoted to the Lord for destruction by fire, being given over to the LORD. For instance, the term is used in the narrative regarding Jericho:
Jos 6:17 And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. 18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.
Jos 6:21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.
The term refers to total destruction by fire, sword, etc. In the case of people, they were killed.
Gal 1:8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
The word translated “accursed” is “anathema” (αναθεμα), seen above.
Gal 6:8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
The term “corruption” is contrasted with life everlasting. It is used in various ways:
Rom 8:21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
The decay due to sin, under which the creation groans, is here pictured.
2Pe 2:12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;
Here Peter compares wicked false teachers to beasts who are captured and destroyed. The punishment is later made even more plain by saying that they perish. Then the word is used to indicate their own corruption.
1Co 3:17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.
Here Paul is speaking of those who destroy the church by divisions, and of the fate that awaits them, which is in turn destruction.
Phi 1:27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
“Perdition” is απωλεια, a related term to απολλυμι, seen earlier.
Phi 3:18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:
Phi 3:19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)
Again απωλεια.
1Th 4:3 For this is the will of God, even your sanctification, that ye should abstain from fornication: 4 That every one of you should know how to possess his vessel in sanctification and honour; 5 Not in the lust of concupiscence, even as the Gentiles which know not God: 6 That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.
End-time punishment is seen as avenging (not redemptive in this context). God is the one who repays the wrongs done in this life.
1Th 5:1 But of the times and the seasons, brethren, ye have no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4 But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 6 Therefore let us not sleep, as do others; but let us watch and be sober. 7 For they that sleep sleep in the night; and they that be drunken are drunken in the night. 8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.
Here Paul appeals to his readers to prepare for the coming of Christ, which will come suddenly upon the wicked. Destruction is again mentioned, though in this case it may refer to the destruction at His coming, not that after the resurrection. Those who are lost are appointed to wrath and those who are righteous to salvation. There is no time element indicated.
Heb 6:7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. 9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
In the context of Hebrews, the believers were in danger of falling away from Christ, failing to meet together, and turning back perhaps to Judaism. The author makes many appeals to persevere, couching them in descriptions that would appeal to those familiar with the Jewish Scriptures. Here he makes an agricultural comparison, noting that those who are continually drinking in the blessings of God but who never grow to be what God desires are eventually rejected, cursed and burned.
Heb 10:26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses' law died without mercy under two or three witnesses: 29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31 It is a fearful thing to fall into the hands of the living God.
Here there is a fearful punishment, which devours the adversaries of God. The term translated “devour” is εσθιω, which means “to eat” or “devour.”
Heb 10:39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
“Perdition” is απωλεια.
Heb 12:27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. 28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire.
In connection with the other verse in Hebrews that speaks of devouring, here God is to be feared because He is a “consuming fire.”
This may be hearkening back to Isaiah 33:13-16
Isa 33:13 Hear, you who are far off, what I have done; and you who are near, acknowledge my might. 14 The sinners in Zion are afraid; trembling has seized the godless: "Who among us can dwell with the consuming fire? Who among us can dwell with everlasting burnings?" 15 He who walks righteously and speaks uprightly, who despises the gain of oppressions, who shakes his hands, lest they hold a bribe, who stops his ears from hearing of bloodshed and shuts his eyes from looking on evil, 16 he will dwell on the heights; his place of defense will be the fortresses of rocks; his bread will be given him; his water will be sure.
Here only the righteous can dwell with the everlasting burnings.
Jam 1:13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: 14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
Death is the ultimate consequence of sin.
Jam 4:11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. 12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
Again we see the terms “save” and “destroy” (απολλυμι.
Jam 5:19 Brethren, if any of you do err from the truth, and one convert him; 20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.
To save a sinner is to save a soul from death.
2Pe 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
“Destruction” is απωλεια.
2Pe 3:5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: 6 Whereby the world that then was, being overflowed with water, perished: 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
2Pe 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
In one of the more straightforward texts regarding the day of judgment, Peter says that the heavens and earth are reserved for fire and the perdition (destruction, απωλεια of the wicked. God is patient in bringing this end on the world because He does not want people lost in hell! He instead is patient, not wanting any to perish (απολλυμι. He then describes the destruction of the heavens and earth by fire (hell!) in which all the old is destroyed. Then a new heaven and earth are provided, the home of righteousness.
Jud 1:4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
Jud 1:5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. 7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
Jud 1:12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.
Jude uses imagery-filled descriptions of false teachers, referring to the destruction of some who left Egypt, not finding the promised land, of angels held in chains until the judgment. We already looked at eternal fire and the destruction of Sodom. He also compares them to clouds that offer no water (promise but no fulfillment), trees without fruit (their teachings are worthless) that are uprooted (indicative of their fate), and stars whose light has gone out.
1 John 5:10 Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not believe God has made him out to be a liar, because he has not believed the testimony God has given about his Son. 11 And this is the testimony: God has given us eternal life, and this life is in his Son. 12 He who has the Son has life; he who does not have the Son of God does not have life.13 I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.
Life is the lot of him who has Christ. Without the Son there is no life.
Rev 11:18 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.
The word destroy, in both instances, is διαφθειρω
Strong’s
diaphtheirō
dee-af-thi'-ro
From G1223 and G5351; to rot thoroughly, that is, (by implication) to ruin (passively decay utterly, figuratively pervert): - corrupt, destroy, perish.
Fudge notes that the same term is used in Revelation 8:9 of the third of the ships destroyed (The Fire that Consumes, 294).
Rev 8:9 And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.
Rev 14:9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
If ever there were a text that supported the traditional view of hell in regard to the punishment of the wicked, this would be it. The terms used, “forever and ever,” “smoke of their torment”, etc., are not only disturbing but certainly suggestive of eternal torment.
But even here we see evidence that initial appearances are not the whole story. John makes frequent use of Old Testament imagery throughout the book of Revelation, with scholars seeing hundreds of allusions to the Old Testament and many to the New Testament and extra-biblical literature. These allusions are often key to understanding the text. For instance, many people see the in the seal of God (and by extension its opposite, the mark of the beast), an allusion to the vision of Ezekiel 8-10. Here Ezekiel sees false worship in the temple itself by the elders. Then he sees a vision of a man in linen who puts a mark on the forehead of all who “sigh and that cry for all the abominations that be done in the midst thereof.” This vision of the faithful remnant, which John takes up extensively in Revelation, is a key to understanding the nature of the seal of God.
In the same way, John is here using language directly from the Old Testament to paint a gloomy picture.
First there is the reference to the cup of wrath. God spoke of His cup of wrath that he would make the nations drink. The “without mixture” part is a reference to the practice of thinning wine with water. This cup of wrath, however, would be undiluted wrath. Here is an example of an Old Testament passage speaking of this principle:
Isa 51:22 Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again: 23 But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.
Jesus also was presented with this cup of God’s wrath, not for His own sins, but because of ours. He prayed that the cup would pass from Him, but He had to drink it for us to be saved. Jesus paid the price of death that we owed for sin.
Luk 22:41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, 42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
Fire and brimstone is a possible reference to Sodom’s destruction, referenced often. But there is a more specific reference that matches much of the language of the passage:
Isa 34:8 For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion. 9 And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. 10 It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.
John has obviously drawn on this passage describing the overthrow of Edom to paint the picture of torment expected for those who take the mark of the beast. The Edomite land was overthrown. And yet the language is a bit poetic, as again it is the results that we see but not a continuing burning or continuing smoke, etc. It describes total destruction and barrenness.
The last phrase to be looked at is that there is no rest day or night for those who worship the beast. Some have even taken this to mean that this is not speaking of final punishment but of torment during the last days of earth’s history. Either way, it is certainly descriptive of the pain and torment involved in their fiery judgment.
Rev 19:20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
Rev 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
Rev 20:14 And death and hell were cast into the lake of fire. This is the second death. 15 And whosoever was not found written in the book of life was cast into the lake of fire.
Here we see that the false trinity of Satan (the Dragon, chapter 12), the beast, and the false prophet (chapter 13) are placed in the lake of fire, where they are tormented. Again we see the use of the OT imagery, forever and ever. Part of the interpretation of the text depends on how the beast and false prophet are identified. Some see them as institutions, some as spiritual powers, some as individuals, etc.
Strangely, death and hell (Hades, the holding place of the dead) themselves are cast into the lake of fire as well, as this is the second death.
There is an Old Testament allusion contained in the description of the Beast’s demise, from Daniel 7. There we see a judgment scene and then the destruction of the beast as the Son receives the kingdom:
Dan 7:11 I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.
Here we see the destruction of the beast described, with its body slain and given to burning flame. The other beasts were not killed at that time. This again points out that the fate of the beast, as with anything else in the lake of fire, is destruction.
The lake of fire is described as the second death, which seems to contrast with the torment forever and ever if these are taken literally. But if seen in the light of the Old Testament allusions of the total destruction of Edom, Sodom (eternal fire), etc., it makes sense.
Rev 21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 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. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
Here we have a description of the fate awaiting the righteous, in the new heaven and earth (recalling Peter’s more literal portrayal as the home of the righteous after the perdition of sinful men, who are destroyed with the destruction of the earth).
Rev 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13 I am Alpha and Omega, the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
The book closes with one final warning in light of Jesus’ coming. Those who are faithful will have access to the city, but those who are not will be left on the outside with the gates shut. This is a final picture of exclusion.
Texts regarding immortality
There may be some repeat material here from the earlier section that was included to give the overall picture on a topic.
[h2]Only God is immortal[/h2]
1TI 6:11 But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. 12 Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses. 13 In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you 14 to keep this command without spot or blame until the appearing of our Lord Jesus Christ, 15 which God will bring about in his own time--God, the blessed and only Ruler, the King of kings and Lord of lords, 16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen.
Only God is immortal by His nature. All other immortality is derived.
The soul can die
EZE 18:3 "As surely as I live, declares the Sovereign LORD, you will no longer quote this proverb in Israel. 4 For every living soul belongs to me, the father as well as the son--both alike belong to me. The soul who sins is the one who will die.
PS 26:9 Do not take away my soul along with sinners, my life with bloodthirsty men,
PS 116:8 For you, O LORD, have delivered my soul from death, my eyes from tears, my feet from stumbling,
PR 23:13 Do not withhold discipline from a child; if you punish him with the rod, he will not die. Punish him with the rod and save his soul from death.
The Bible can use the term for “soul” to refer to the whole being. Therefore, some would apply the above texts only to this earthly life. The next one, though, is beyond dispute in that regard:
MT 10:26 "So do not be afraid of them. There is nothing concealed that will not be disclosed, or hidden that will not be made known. 27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. 28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.
Here we are told that man cannot kill the soul, the whole being, but only the body. But God can destroy both soul and body in hell. “Destroy” is parallel to ”kill” in the passage. God can destroy what man cannot.
[h2]The original penalty for sin is death. God’s GIFT is eternal life.[/h2]
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GE 2:15 The LORD God took the man and put him in the Garden of Eden to work it and take care of it. 16 And the LORD God commanded the man, "You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die."[/FONT]
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GE 3:21 The LORD God made garments of skin for Adam and his wife and clothed them. 22 And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever."[/FONT]
[FONT="]Man was driven from God. And he was cut off from the immortality granted by God originally.[/FONT]
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RO 6:19 I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. 20 When you were slaves to sin, you were free from the control of righteousness. 21 What benefit did you reap at that time from the things you are now ashamed of? Those things result in death! 22 But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. 23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.[/FONT]
Here we see again that the wages of sin, the penalty, is twice said to be death. This was the same penalty from the beginning. It is contrasted with eternal life. Only those who get the GIFT get the eternal life.
1 John 5:10 Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not believe God has made him out to be a liar, because he has not believed the testimony God has given about his Son. 11 And this is the testimony: God has given us eternal life, and this life is in his Son. 12 He who has the Son has life; he who does not have the Son of God does not have life.13 I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.
Again eternal life is stressed as the gift that God gives us, not something inherent. Those who have the Son have LIFE. Those who do not have the Son do not have life. Some would say that this is speaking of quality of life. But this is just another reference, from the other direction, to the original penalty–death. Death is consistently the alternative to eternal life. Those who don’t trust in Christ don’t get the gift. They don’t get life.
RO 1:21 For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. 22 Although they claimed to be wise, they became fools 23 and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles.
Man is here said to be mortal, as contrasted with the immortal God. While this could be seen merely as referencing the body, other texts elaborate in such a way as to rule this out.
RO 2:5 But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath, when his righteous judgment will be revealed. 6 God "will give to each person according to what he has done." 7 To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. 8 But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. 9 There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; 10 but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. 11 For God does not show favoritism. 12 All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. 13 For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous.
Here we see God again GRANTING immortality, which is parallel to eternal life.
2TI 1:8 So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, 9 who has saved us and called us to a holy life--not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, 10 but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.
Immortality is again seen as stemming from the gospel. It is the righteous who are called to a holy life, who are saved, because of grace. Immortality is not innate but is a result of the gospel.
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N 3:16 "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.[/FONT]
[FONT="]Again we see God’s gift to those who believe and the fate of those who do not. Whoever believes has eternal life. Whoever does not perishes. The two are opposites.[/FONT]
The righteous do not innately have immortality, but we do have the promise and reality, the assurance of eternal life.
EPH 1:11 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, 12 in order that we, who were the first to hope in Christ, might be for the praise of his glory. 13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, 14 who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession--to the praise of his glory.
We have the deposit now, the Spirit now. Eternal life begins now, so there is assurance.
1CO 15:50 I declare to you, brothers, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen, I tell you a mystery: We will not allsleep, but we will all be changed-- 52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. 53 For theperishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: "Death has been swallowed up in victory."
The righteous are clothed with immortality at the resurrection. There is no mention of the wicked. In fact, Revelation says they are not resurrected until later.
