Is Hell really "Eternal"?

[St_Worm2]

I would baptise in such way (in the name of the Father, and the Son, and the HS)

Interesting. So what do you believe about these three if they are not Trinity? Are they three different Gods? Are they all really one God who appears in different ways at different times? Something else?

Surely you would not worship them as God by baptizing in each of their names if they weren't truly Deity, would you? You continue:

I think god is too loving to keep someone in hell just because he didn't except Jesus Christ, even though he spent his time being kind.

If the 'milk of human kindness' is all that is required to enter Heaven, why did the Father feel it was necessary to send us His Son? Verses such as John 3:16, John 3:18, Acts 4:12, as well as many others, seem clear enough concerning the subject, do they not?

And for those who have never heard of Jesus Christ, the Bible seems clear about that situation as well (see Romans 2:14-15). They will be judged according to what they know (the Law "written upon their hearts"), not according to what (or even Who) they do not know. You continue:

Jesus always prays and talks of the father as being a different entity. He speaks of the Father as having more authority as Christ. When I read the bible I interprate it for myself, rather than being told how to interparat it. Not saying that any view is wrong; each to their own
Peace

As far as authority goes, the Son, though fully God, eternally submits to the will of His Father. They are equal, but the Son chooses to submit. They are equal, but they have different "roles" to fulfill (not unlike a husband and wife who are one in the Lord, yes!).

As for self-interpretation, fine, but the onus is completely upon you to prove your interpretation if your exegesis differs from that which the church and Christendom have come to accept as true for millennia. It's not that all of these theologians, RC, Protestant, Baptist, etc., over all these centuries have come to believe something because someone else said it was true, or because they hold to a pagan influence, it's because of their prayerful research and openess to the leading/teaching of the HS that they end up in harmony with one another (unfortunately, problems always arise at other times when we come to the table with presuppositions that we hold as absolute and attempt to prove them true by finding support for them in the Bible, rather than the other way around).

But if you find all of the churches, especially those who often find themselves at odd with one another over other important issues, agreeing with one another, that is, at the very least, something which should be held as true unless you can prove they are all wrong.

Please take note of this, the RCC and the Protestants (for instance) are not working together to "pull the wool over your eyes" about ANYTHING! There is no conspiracy among us to hide the truth from you. Rather, the theologians, church doctors, pastors and other such leaders are doing their best to bring you the truth of God as they have come to understand it. We disagree about many things, especially in the realm of soteriology, but when we are 100% in agreement concerning a subject, that should be, at the very least, where you begin in a quest to understand what the Bible is saying. And if you find a Bible passage that seems to disagree with what the church teaches, before you dismiss it out of hand, you should try to figure out why the chruch believes what it does. Surely you cannot believe that they have all missed what you have found!!

So it is with the Trinity, and so it should be with a myriad of other subjects such as the doctrine of Hell.

Hope that helps and makes sense!

Yours and His,
David

 

[Tornero]

Thank you for that incite full reply St_Worm2.

As for my beliefs, I am not 100% sure. I have quite a Eastern Orthodox thought as I would say that the holy spirit is gods active force. But I cannot get my head around Christ being equal to the Almighty God. Christ is divine no doubt about it, but not with equality with the father.

Before I became interested in Christianity I studied other religions a lot, and still continue to do so. But the fact that all the "prophets" such as Sidartha, Krishna, Zoroaster, Jesus; hell even Baha'u'llah, all had extremely similar messages, and even the parables are similar. Their lifestyles where almost identical, such as promoting love for your neighbour, respect for people, peace and giving to the unfortunate.
The fact that they are so similar to Jesus confuses me. And I wonder if Christ maybe existed in other people as they are all born through virgin birth ? Or god contacted them? But as we don't know of gods intentions, I am not sure.

I think I will look into the trinity at a closer inspection, instead of acting before I think.

Peace

 

[hedrick]

I agree with the comments that our idea of hell reflects our idea of God.

It's pretty well known that the idea of universal reconciliation was fairly common in the early church. So were ideas of the atonement such as Christus Victor. The growth of penal substitution represented a change in concept from Christ as coming to rescue humanity from Satan to Christ coming to deal with the Father's need for justice. Part of the new narrative was that sin against an infinite God merited infinite punishment. I'm not an expert in church history, but it seems to me that these changes go together. The idea of hell as eternal goes well with the newer idea of God's purpose in Christ and the atonement.

Not surprisingly, today's interest in alternatives to eternal hell is associated with an interest to alternatives to penal substitution, and exploration of the older Christus Victor theory of the atonement.

 

[St_Worm2]

I, like Hendrik, am no authority on Church history, and I am unfamiliar with "Christus Victor", but if Christus Victor in any way touches upon "Universalism", the Early Church Fathers seem clearly opposed to it. They teach that Hell is a place of eternal punishment for the wicked. Here are some ECF excerpts on the subject from the First and Second Centuries:

1) The Epistle of Barnabas (70 AD) - The way of darkness is crooked, and it is full of cursing. It is the way of eternal death with punishment. (author is unknown but thought to be Barnabas)

2) Clement of Rome (150 AD) - For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment ... (from his 2nd Epistle, Chpt VI)

3) Irenaeus (189 AD) - ...[God] should execute just judgment towards all; that He may send ‘spiritual wickednesses,’ and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love... (from Against Heresies 1:10:10)

To whomsoever the Lord shall say, ‘Depart from me, accursed ones, into the everlasting fire,’ they will be damned forever (from Against Heresies 4:28:2)

4) Clement of Alexandria (195AD) - All souls are immortal, even those of the wicked. Yet, it would be better for them if they were not deathless. For they are punished with the endless vengeance of quenchless fire. Since they do not die, it is impossible for them to have an end put to their misery. (from a post-Nicene manuscript fragment)

5) Tertullian (197 AD) - These have further set before us the proofs He has given of His majesty in judgments by floods and fires, the rules appointed by Him for securing His favor, as well as the retribution in store for the ignoring, forsaking and keeping them, as being about at the end of all to adjudge His worshippers to everlasting life, and the wicked to the doom of fire at once without ending and without break... (from Apology 18:3)
​

 

[St_Worm2]

I have quite a Eastern Orthodox thought as I would say that the holy spirit is gods active force.

Like much of Church history, I am no expert on EO beliefs. All I can do is read. Here is an excerpt from Orthodox Wiki concerning the Trinity and another about the HS:

Orthodox Christians worship the Father, Son, and Holy Spirit—the Holy Trinity, the one God. Following the Holy Scriptures and the Church Fathers, the Church believes that the Trinity is three divine persons (hypostases) who share one essence (ousia).

The Holy Spirit, or Holy Ghost is God, the third Person of the Holy Trinity, who, from eternity, "proceeds" from the Father (John 15:26). The Holy Spirit is co-equal with the Father and the Son.
​

The HS as God's "active force"? I don't see it. Maybe I'm missing something however. What led you to believe the EO see the HS as an impersonal "force" rather than as a Person? Perhaps we should ask some of our EO friends right here at CF?

 

[hedrick]

Christus Victor is an understanding of the atonement. See Christus Victor - Wikipedia, the free encyclopedia. I thought it was pretty well understood that the early church had varying views on universal reconciliation, but that many respected people accepted it. It seems to be reasonably accepted that a majority of the major catechetical schools in the early church taught universal reconciliation. That doesn't necessarily mean it was a majority view though, and there were certainly plenty of people who didn't agree, as your quotations indicate.

My point was that I think eternal torment probably goes more naturally with a satisfaction understanding of the atonement, and that it's not surprising that universal reconciliation largely vanished at the same time as the understanding of the atonement changed. This is only a conjecture.

Now, about the history of universal reconciliation: There is controversy about the early church. Philip Schaff is credited with the assessment that it was widely taught. He said that Clement of Alexandria taught universal reconciliation. I'm reluctant to reject that based on an isolated quotation from Internet sources.

The only more recent scholarly work I was able to find in a quick search was this by Richard Bauckham: "Universalism: a historical survey" by Richard Bauckham. He accepts that Clement taught a form of universalism, but notes in a footnote that it is disputed. He also accepts Gregory of Nyssa (a major figure in formation of the doctrine of the Trinity). He notes that it was not uncommon in the East in the 4th and 5th Cent (the period when major Christian doctrines were being solidified), but by implication that it was not in the West. That's the best recent scholarship I can find in a quick Internet search. His entire article is worth reading. It's a reasonably balanced assessment of the state of the discussion as of 1978. Of course that's before some of the well-known recent advocacy, such as Rob Bell, though it's fairly easy to place Bell on the spectrum described by Bauckham.

Bauckham's brief review of the exegetical issue does not mention one possibility. I agree with him that the argument that aionios doesn't mean eternal is probably wrong. However there's another more plausible exegetical argument, which is that prophets had a tendency to use hyperbole. See the OT examples in Eternity in the Bible by Gerry Beauchemin. [I'm referring specifically to the OT examples. Their understanding of aionios in the NT has not been widely accepted.] But in general I'd be inclined to agree with the position that Bauckham attributes to J. A. T. Robinson, which doesn't deny that there is an element of eternal judgement in the NT.

 

[hedrick]

[oops. posted to the wrong thread]

 

[St_Worm2]

Philip Schaff is credited with the assessment that it was widely taught. He said that Clement of Alexandria taught universal reconciliation. I'm reluctant to reject that based on an isolated quotation from Internet sources.

Here is the same quote from my copy of the ECF, Protestant Ed. (in context):

VI. - FROM THE BOOK ON THE SOUL​

MAXIMUS AND ANTONIUS MELISSA.
Souls that breathe free of all things, possess life, and though separated from the body, and found possessed of a longing for it, are borne immortal to the bosom of God: as in the winter season the vapours of the earth attracted by the sun’s rays rise to him.​

THE BAROCC. MS
All souls are immortal, even those of the wicked, for whom it were better that they were not deathless. For, punished with the endless vengeance of quenchless fire, and not dying, it is impossible for them to have a, period put to their misery.​

I'll discuss the rest after I've taken a closer look at C of A and other ECF's. Other C of A quotes do appear to be universalist in thought. Wow, an inconsistent theologian, whoda thunk ..

--David

 

[jasonsloss]

here is something I have read during studying this topic...

The Doctrine of Eternal Punishment

By Wayne Jackson

The fact that human beings were made in the very image and likeness of God (Genesis 1:26-27) should suggest, to those who contemplate issues seriously, that we are more than mere temporal creatures passing through time toward oblivion. The concept of an eternal future, which involves punishment for those who choose not to serve God, is one that strikes a note of terror in the heart. Given the arrogant disposition of mankind in general, the idea of eternal punishment has met with considerable resistance, even though it is plainly taught in the Scriptures.

Skepticism and Eternal Punishment

Naturally the world of skepticism has repudiated the idea of everlasting punishment. Although Albert Einstein believed in some sort of a “God” who revealed himself “in the orderly harmony” of the universe (Jastrow 1978, 28) he did not believe in the God of the Bible, for, said he, “I cannot imagine a God who rewards and punishes the objects of his creation” (Free Inquiry 1996/97, 31).

Bertrand Russell, Britain’s celebrated agnostic, suggested that one of the reasons he could not be a Christian was because Jesus Christ “believed in hell.” (At least he knew what the Lord believed!) Russell charged that no person “who is really profoundly humane can believe in everlasting punishment” (1957, 17). In other words, the concept of eternal punishment was not consistent with his sense of justice. Though he acknowledged that some punishment was justified in the case of criminals, he opined that eternal punishment was unjust. Of course no one complains that eternal happiness is unjust in the case of those who have served God only briefly on this earth.

Religious Materialism

One aspect of “materialism” is the theory that man is wholly mortal. He thus does not possess a “soul” (or “spirit”) that will inhabit eternity. Companion to this, of course, is the belief that there is no eternal punishment for those who reject God. Even some religionists, who profess a reverence for the Bible, repudiate the proposition that there is a part of man that survives death, hence, may be subject to punishment forever.

For example, the Jehovah’s Witnesses allege that the concept of everlasting punishment is an “unreasonable doctrine” that “contradicts the Bible” (Make Sure Of All Things 1953, 154-55). To these misguided folks, “hell” is merely “a place of rest in hope” (Ibid., 68). Does it not seem strange that Christ would speak of the “danger” of hell (Matthew 5:22), if this state were merely “a place of rest in hope”?

Similarly, Seventh-day Adventists argue that the idea of eternal anguish in hell is not biblical; rather, they surmise that the wicked simply will be annihilated after an appropriate punishment (Seventh-day Adventists Believe… 1988, 369-72).

Materialism and the Restoration Movement

Churches of Christ have not been without their own problems when it comes to a denial of the doctrine of eternal punishment. In 1844 Dr. John Thomas, a physician from England, broke with the Restoration Movement. He organized a group that eventually became known as the Christadelphians. One of the major doctrines of this apostate faction was the belief that unbelievers will remain eternally dead.

Jesse B. Ferguson came to work with the church in Nashville, Tennessee in the winter of 1846. H. Leo Boles described him as a “meteor that flashe[d] across the horizon . . . leaving nothing but darkness in its wake” (1932, 186). Ferguson taught, among other errors, that there is no punishment for evil men after death (West 1949, 261-65). His influence devastated the churches in Nashville.

In 1982, Edward Fudge, who now serves as an elder for the Bering Drive church in Houston, produced his book, The Fire that Consumes. In this volume Fudge denies what he calls the “traditionalist view” of eternal punishment. He asserts that unrighteous people will be raised to judgment, punished for a while, and then banished to “total, everlasting extinction” (1982, 435-36). Though Fudge’s position has been thoroughly discredited, by writers both in and out of the church (Workman 1984, 492-508; Morey 1984, 102,124-25,206), some, nevertheless, have been charmed by it.

Pepperdine University invited Fudge to present his “conditionalist” doctrine at the 1991 spring lectureship. John Clayton, a popular speaker among churches, gave Fudge’s book an enthusiastic recommendation, while himself confessing: “I have never been able to be comfortable with the position that a person who rejected God should suffer forever and ever and ever” (1990, 20). Others also have toyed with this ideology.

During the April, 1988 Pepperdine University Lectureship, F. LaGard Smith argued that God “will destroy [the soul]. Not punish it. Not dangle it. Not torture it. Destroy it.” After some communication with brother Smith on this matter (see the printed Christian Courier, October, 1992), it is my devout prayer that our friend will study himself out of this position eventually, though I must say that, at this time, I have no indication of any inclination in this direction (see Jackson 1998, 18-19).

Biblical Evidence for Eternal Punishment

The biblical doctrine of eternal punishment is as clear as a teaching can be; it is naught but human emotionalism that obscures the issue for some. Let us pursue this study under several categories.

The Incorruptible Spirit

Some allege that the idea of man possessing a “soul” (or “spirit”) that survives the body in a conscious state, is a relic of paganism. That is not true. Consider the following:
•Though an enemy may terminate one’s bodily existence, he cannot destroy his soul (Matthew 10:28). This could not have been said if human beings were entirely mortal.
•Peter spoke of the need to clothe one’s “spirit” with “incorruptible” apparel (1 Peter 3:4). This imagery would hardly be appropriate if the human spirit itself were corruptible.
•In Revelation 6, John saw a vision of martyrs underneath the altar of God. The text specifically affirms that John saw “the souls of them that had been slain” (v. 9). “Soul” cannot be a figure of speech for the entire person, because John saw the “souls of them” that were slain. Moreover, these souls were under the altar of God, but their dead bodies were still on earth. The resurrection had not transpired. Additionally, these souls were conscious, as evinced by the fact that they: spoke (crying out to the Lord); wondered (“How long, O God?”); remembered (their fellow saints still on earth); reasoned (concluding that the punishment of evil men is just); and, received a preliminary reward (white robes) in anticipation of the final victory (vv. 10-11).

The Consciousness of the Wicked

While it may be granted that the faithful survive the death of the body, does that premise hold true for the lost? Are they conscious in their estrangement from the Creator?
•The Psalmist once described a particularly distressing time in his life as being like “Sheol,” which, in this context, represents the state of punishment for lost people immediately following death. He noted that it was an existence of “pain” where he “found trouble and sorrow” (Psalm 116:3). Each of these terms suggests consciousness.
•Similarly, Jonah characterized his tormenting hours in the great fish’s belly as like being in “Sheol.” He observed that it was an environment of “affliction” (Jonah 2:2).
•Daniel wrote concerning the condemned who are raised from the dust to a state of “shame and everlasting contempt” (Daniel 12:2).
•Jesus declared that those who die unprepared will be subjected to “eternal punishment” (Matthew 25:46). “Punishment” clearly implies awareness; this is why the New World Translation (Watch Tower Society) changes “punishment” to “cutting-off.” Observe also that the punishment of the unbeliever is as enduring as the “life” (fellowship with God) of the believer.
•Paul does not hesitate to affirm that those who “know not God,” and those who “obey not the gospel,” will “suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might” (2 Thessalonians 1:9). The term “destruction” does not connote annihilation. Rather, it is “the loss of a life of blessedness after death, future misery” (Thayer 1958, 443).
•The book of Revelation describes the anguished fate of those who experience the “wrath of God.” They are tormented forever and ever (14:10-11).

Biblical Descriptives

There are numerous figures of speech in the New Testament that are designed to stress both the conscious nature of hell’s punishment, and its abiding duration. The ultimate fate of the wicked will be like an “eternal fire” (Matthew 25:41); indeed, their “worm dies not [i.e., the gnawing anguish continues on and on] and the fire is not quenched” (Mark 9:48). Hell is a place of outer darkness where there is weeping and the gnashing of teeth (Matthew 25:30), as God treads the winepress of his holy wrath (Revelation 19:15).

Surely it should be obvious that these are symbols intended to convey the horrors of eternal rectitude. The actual punishment will be greater than any figure of speech can portray. A recent writer observes:


A summary of all Scripture that speaks of hell indicates that there is the loss and absence of all good, and the misery and torment of an evil conscience. The most terrifying aspect is the complete and deserved separation from God and from all that is pure, holy, and beautiful. In addition there is the awareness of being under the wrath of God and of enduring the curse of a righteous sentence because of one’s sins that were consciously and voluntarily committed (Powell 1988, 953).

Eternal Punishment and Divine Justice

Many have a difficult time reconciling the doctrine of eternal punishment with the character of a benevolent God. Over against this emotional reaction is the sobering testimony of the Bible. Moreover, when all factors are taken into consideration, the problem is not insurmountable. Reflect upon the following points.
•No one will be in hell who does not deserve to be there. God is loving (1 John 4:8), good (Psalm 145:9), and merciful (Ephesians 2:4). He will only do that which is right (Genesis 18:25). The Lord does not desire that a single soul should perish (2 Peter 3:9), but when men choose to live alienated from him, and cast their eternal welfare toward hell, he will honor their decision. Paul wrote concerning those who are “vessels of wrath fitted unto destruction” (Romans 9:22). Arndt and Gingrich, viewing the verb as a middle voice form, suggest that these “prepared themselves for destruction” (1967, 419; see also Vine 1991). When folks thrust from them the Word of God, they judge themselves unworthy of eternal life (Acts 13:46). Atheists somehow feel that the Lord is obligated to force rebels into his eternal, holy presence, even when they have despised him their entire lives!
•Because Jehovah is holy, he cannot simply overlook sin as if it does not exist (Habakkuk 1:13); and so, because the Lord is just (Psalm 89:14), evil must be punished (cf. Revelation 16:5). That is why the Father gave his Son as a sacrifice for sin—that he might remain just, and yet be a justifier of those who obey Christ (cf. Romans 3:24-26; Hebrews 5:8-9). No man can complain about the injustice of hell in the face of the cross!
•Even in hell the judgment will be fair. The Scriptures teach that punishment will be proportionate to the degree of one’s guilt (cf. Matthew 10:15; 11:20-24; Luke 12:47-48; Hebrews 10:29; Revelation 20:12-13). One will be judged according to his knowledge, ability, and opportunity. God will be equitable!

Conclusion

The doctrine of eternal punishment was taught by Jesus Christ (who said more about hell than heaven), it was acknowledged by the early church, it was endorsed by the “church fathers” (Buis 1957, 53-67), and it was defended by the theologians of the Middle Ages and the Reformation period. However, beginning with the eighteenth century a new wave of “clergymen” within the ranks of “Christendom” began to deny this fundamental tenet of biblical doctrine, and today a significant segment of American society (almost half) no longer believes in hell.

Further, the evidence is mounting that there is a weakening posture on this theme within the church. It is time that faithful gospel preachers give more diligence to teaching the truth regarding eternal retribution. Ignoring the truth changes no reality.

 

[jhollisphoto]

Revelation 20:14 ESV / 41 helpful votes

Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.

Matthew 25:46 ESV / 40 helpful votes

And these will go away into eternal punishment, but the righteous into eternal life.”

So if the Bible says that, then it is true! It is a hell!

 

[artqween]

Hello All,

A question sprang to mind today, "is hell really forever?"

After starting to read the bible I have come accross a lot of quotes about "salvation for all". Such as

Titus 2:11 - "For the grace of god has appeared, brining salvation to all"

Now, I know that everyone cannot go to heaven, as then what would be the point of doing good deeds (not my view!).

But then I came accross something else that struck me, the Koine Greek word closest to the word "forever" acctually meant (roughly) "to which pertains to an age", and when the bible was first translated, this small mistake was made; so whenever forever is used in the bible, it doesnt mean eternal.

For example when Jonah was swallowed by thr great fish, he "went down to the land whose bars closed on me forever" - Jonah 2:6

Jonah was "released" after 3 days.

"Truly I tell you, you will never get out (of prison) until every last penny is payed" - Matthew 5:26

Jesus suggests that hell is only until you pay your debits to god?

So what are your thoughts friends?

Peace

If u r alive and can change ur jerky ways, no hell is not forever. However if u end up dieing a sinner and not clean up ur act before u die.. Good possibly u may go directly to hell. And that my friend on my opinion is what satan us counting on :-(. its what u do while u r living that will either make us or burn us :-/. I for one plans to go up .
I look forward to those pearlly gates.
Hi and plezd to meet u. God said humbly come to me with ur sins and i will set u free. And Jesus said the same thing. As soon as u admit them and come clean thats it. U r clean at that moment. U r saved. Awesome!!!

 

[jasonsloss]

If u r alive and can change ur jerky ways, no hell is not forever. However if u end up dieing a sinner and not clean up ur act before u die.. Good possibly u may go directly to hell. And that my friend on my opinion is what satan us counting on :-(. its what u do while u r living that will either make us or burn us :-/. I for one plans to go up .
I look forward to those pearlly gates.
Hi and plezd to meet u. God said humbly come to me with ur sins and i will set u free. And Jesus said the same thing. As soon as u admit them and come clean thats it. U r clean at that moment. U r saved. Awesome!!!

just want to point out you are only saved through the Gospel message which is the death, burial, and resurrection of Jesus Christ.... and we are to love God first and believe in Him first... you can not clean yourself up this is why we need Christ for salvation...

 

[artqween]

just want to point out you are only saved through the Gospel message which is the death, burial, and resurrection of Jesus Christ.... and we are to love God first and believe in Him first... you can not clean yourself up this is why we need Christ for salvation...

U misunderstood me then, ur response is not what i said/. :-/.. I am aware we need God and Jesus to clean up sins.
As well as love God first.. I never said
Otherwise?? :-/ ???

 

[jasonsloss]

Question: "Is hell real? Is hell eternal?"

Answer: It is interesting that a much higher percentage of people believe in the existence of heaven than believe in the existence of hell. According to the Bible, though, hell is just as real as heaven. The Bible clearly and explicitly teaches that hell is a real place to which the wicked/unbelieving are sent after death. We have all sinned against God (Romans 3:23). The just punishment for that sin is death (Romans 6:23). Since all of our sin is ultimately against God (Psalm 51:4), and since God is an infinite and eternal Being, the punishment for sin, death, must also be infinite and eternal. Hell is this infinite and eternal death which we have earned because of our sin.

The punishment of the wicked dead in hell is described throughout Scripture as “eternal fire” (Matthew 25:41), “unquenchable fire” (Matthew 3:12), “shame and everlasting contempt” (Daniel 12:2), a place where “the fire is not quenched” (Mark 9:44-49), a place of “torment” and “fire” (Luke 16:23-24), “everlasting destruction” (2 Thessalonians 1:9), a place where “the smoke of torment rises forever and ever” (Revelation 14:10-11), and a “lake of burning sulfur” where the wicked are “tormented day and night forever and ever” (Revelation 20:10).

The punishment of the wicked in hell is as never ending as the bliss of the righteous in heaven. Jesus Himself indicates that punishment in hell is just as everlasting as life in heaven (Matthew 25:46). The wicked are forever subject to the fury and the wrath of God. Those in hell will acknowledge the perfect justice of God (Psalm 76:10). Those who are in hell will know that their punishment is just and that they alone are to blame (Deuteronomy 32:3-5). Yes, hell is real. Yes, hell is a place of torment and punishment that lasts forever and ever, with no end. Praise God that, through Jesus, we can escape this eternal fate (John 3:16, 18, 36).

 

[EGordo]

How does "Sheol" or "Hades" fit into this?