VERSION 2.0
Revised 2022
Revised 2022
INTRODUCTION
HE material in this work represents an overview of my research into the Doctrines of Hell and Eternal Conscious Torment. Like many, I once was a firm believer that the Bible taught these doctrines absolutely, explicitly and without question. I felt that one would have to be blind or heretic to not see what appeared to be overwhelming Biblical support for that position. There is no question that the Bible has a lot to say about God's judgment against sin, divine retribution , and the final state of the wicked. We are not left in doubt on these issues; they deserve our utmost consideration, and our greatest attention to detail as we prayerfully study them.
I found that as my faith in the infallibility of scripture increased, I became more and more uncomfortable with the doctrine of Eternal Conscious Torment in Hell. I began to ask myself: Does the Bible really teach this doctrine, or am I reading in more than what's there? Does the Bible explicitly present this doctrine the way we hear preachers present it? Eventually I began to see that the Bible defines its own terms and its own language. When I began to rely on this instead of my own assumptions of what I felt the Bible had to teach, my confidence in the truth of Eternal Conscious Torment collapsed entirely. A Biblical doctrine with such grave consequences as the eternal destiny of mankind must be explicit. It must be explicit beyond any reasonable doubt. It must frame its language in terms beyond the ability of reasonable minds to misunderstand it. It is my contention that the Doctrine of Eternal Torment completely fails in this regard. In order for it to be maintained we are asked to read into the text absent words and concepts which stretch the limits of credibility. Oftentimes we have become conditioned to see exactly the opposite of what the scriptures so clearly say, even when it is obvious that divine care has been taken to prevent us from drawing such conclusions. A doctrine of such magnitude surely cannot stand on such a brittle, teetering foundation. Yes, the New Testament contains many references to fire, brimstone, weeping, wailing, gnashing of teeth, outer darkness, destruction etc. Most Evangelical theology lumps all these terms into one large category named 'hell'. But how many have ever taken these verses and their contexts, laid them side by side, and tried to get an idea of the big picture. It is my conviction that when we try to arrange all these verses into one big picture called 'hell', the pieces simply will not fit. Of course the easy thing to do is put the pieces away, trusting that since other 'wiser' students of God's Word have believed these refer to 'hell', they must. But could it be that the pieces fit together a better way; one in which each piece fits perfectly to form a 'big picture' very unlike what we have been taught about hell? I believe the pieces do fit together, and this work is intended to give the reader an idea of what that big picture might look like. |
This work classifies, and elaborates on nearly every passage of scripture which has ever been used to advance the doctrine of eternal torment. I have endeavored to classify, not only those verses which contain the word 'hell', but every major passage which is commonly brought to bear on this subject.
Keep in mind that just because a verse mentions 'hell', it does not mean it supports this doctrine. That is the entire purpose of this work: to consider what these verses actually say and do not say, as opposed to what we want them to say, or assume they say. It is also not enough to offer verses which speak of men and women being 'cast into hell'. The average advocate of this doctrine unleashes a barrage of such verses and believes he or she has proven something. In reality, a verse that is offered as a proof for the doctrine of eternal torment must do three things:
It will be demonstrated that when carefully examined, NONE of the 'proof-texts' offered in support of eternal torment meet these criteria, In many cases it can be demonstrably proven that such an application is impossible. This study has not been approached as an apology: That is, I have not written with a goal of 'explaining away' these scriptures as though I wished they did not exist. I feel these passages have meanings which are an indispensable part of God's plan but which have been seriously misrepresented by the doctrine of eternal torment. It is therefore the purpose, not only to show that these verses are inadequate for upholding that doctrine, but to show how they are better interpreted by an alternate meaning. If anything, this work stands as an invitation to the Bible Student to dig deeper. Sometimes things are not quite as clear as we once thought they were. We should be open to embrace new truths if our much cherished beliefs are found to be in error. Truth never has anything to fear from a careful and scrupulous investigation of the facts. It is my prayer that the information presented here will prompt others to begin their own investigation and for themselves make true the command of the Apostle Paul: |
PROVE ALL THINGS, HOLD FAST THAT WHICH IS GOOD
1 Thessalonians 5:21
1 Thessalonians 5:21
CONTENTS
HOW TO USE THIS SITE
Passages which touch upon the doctrine of eternal torment are classified according to topic within the section headings below. Each section heading contains important preliminary information about the passages contained within it. Clicking an individual reference links to the full text of the passage with others under the same heading. Within each section, references are linked to individual notes pages which contain detailed information. The full scripture index provides a complete ordered list of all references contained within this work, color coded by topic.
SECTION I
Verses in Which 'Hell' Has Been Rendered From The Greek Word Gehenna
PRELIMINARY COMMENTS - The word 'hell' in the English Authorized Version is rendered from three different Greek words: Gehenna, Hades, and Tartarus. Scholars are generally in agreement that the Greek words Hades and Tartarus should never have been rendered 'hell' and this mistranslation has been a source of untold confusion. However, many scholars also agree that 'hell' is the proper translation of the Greek gehenna . In this section we will explore the twelve New Testament references in which this word appears.
It should go without saying that if 'hell' is a place of eternal conscious torment, such a doctrine should explicitly be taught in those twelve verses containing the only Greek word which has legitimately (at least according to orthodox tradition) been rendered 'hell' in our English Bibles.
A careful examination of these passages will show that NONE of them speak of eternal conscious torment. The confusion for most readers isn't what these verses actually say, but is rooted in the assumptions which are brought to the text upon reading them. For example, when one reads a verse stating that some shall be 'cast into hellfire (gk. gehenna)', they assume that such a verse is talking about a place of eternal torment beyond this life, although this concept is entirely absent. Such verses are then quoted as 'proof' that such a place of eternal conscious torment exists. As we will show in this section, gehenna is not the hell of Christian tradition. In fact, a careful examination of the true meaning of this word is fatal to the popular conceptions of hell.
There is one simple fact that should greatly trouble the believers in eternal torment - namely, that the only Greek word singularly designated to represent the place where the wicked shall be tormented eternally does not mean 'hell'.
The Greek word gehenna is a proper noun and the name of a valley which lies to the southeast of Jerusalem. It is literally, "The Valley of Hinnom", and the place exists on this earth to this day. The challenge for teachers of eternal torment is to show how it is that a proper noun and the name of a place on this earth can mean something entirely different; namely that it represents a place of torment elsewhere in the afterlife - surely two entirely different and opposed definitions.
It is true that many Bible teachers are aware of this fact. The notes of many Bible commentaries and study Bibles admit it. What we are often told is that, while this word originally meant "The Valley of Hinnom", that by the time Jesus used this word it had come to represent the place of eternal torment in the afterlife. But this should only raise more questions in the mind of any sincere student of the Bible. It is not enough to simply be told that this word gehenna came to mean something entirely opposed to its original definition. No, we must ask - When did this definition change? Why did it change? How did it change? Who changed it?
Is Jesus himself the one who made the "Valley of Hinnom" into hell? Surely not. First, scholars tell us that the meaning of the word changed before Jesus ever uttered it. But more importantly, look again at the eleven verses listed above where Jesus spoke of this place; Not one of them actually speak anything of a place of eternal conscious torment in the afterlife. In fact, the very opposite is true. Jesus tied this word gehenna to a passage in Isaiah 66 - the place where "The worm does not die, and the fire shall not be quenched." But clearly that passage in Isaiah has nothing to do with the 'hell' of traditional Christian teaching. As we have noted, the fire and worms of Isaiah 66 feed on dead bodies after a great slaughter - a picture of the severe judgment of God upon the wicked for sure, but an earthly judgment. This one indisputable fact should alone forever settle the question of what Jesus meant when he spoke of gehenna.
But we return to our questions; When then did the definition of gehenna change? Why did it change? Who changed it? These question alone could be the subject of an entire book. I will only summarize some key points before demonstrating, conclusively I hope, the true and scriptural way we are to understand Jesus' warnings concerning gehenna.
Turning to the Anchor Bible Dictionary we read:
It should go without saying that if 'hell' is a place of eternal conscious torment, such a doctrine should explicitly be taught in those twelve verses containing the only Greek word which has legitimately (at least according to orthodox tradition) been rendered 'hell' in our English Bibles.
A careful examination of these passages will show that NONE of them speak of eternal conscious torment. The confusion for most readers isn't what these verses actually say, but is rooted in the assumptions which are brought to the text upon reading them. For example, when one reads a verse stating that some shall be 'cast into hellfire (gk. gehenna)', they assume that such a verse is talking about a place of eternal torment beyond this life, although this concept is entirely absent. Such verses are then quoted as 'proof' that such a place of eternal conscious torment exists. As we will show in this section, gehenna is not the hell of Christian tradition. In fact, a careful examination of the true meaning of this word is fatal to the popular conceptions of hell.
There is one simple fact that should greatly trouble the believers in eternal torment - namely, that the only Greek word singularly designated to represent the place where the wicked shall be tormented eternally does not mean 'hell'.
The Greek word gehenna is a proper noun and the name of a valley which lies to the southeast of Jerusalem. It is literally, "The Valley of Hinnom", and the place exists on this earth to this day. The challenge for teachers of eternal torment is to show how it is that a proper noun and the name of a place on this earth can mean something entirely different; namely that it represents a place of torment elsewhere in the afterlife - surely two entirely different and opposed definitions.
It is true that many Bible teachers are aware of this fact. The notes of many Bible commentaries and study Bibles admit it. What we are often told is that, while this word originally meant "The Valley of Hinnom", that by the time Jesus used this word it had come to represent the place of eternal torment in the afterlife. But this should only raise more questions in the mind of any sincere student of the Bible. It is not enough to simply be told that this word gehenna came to mean something entirely opposed to its original definition. No, we must ask - When did this definition change? Why did it change? How did it change? Who changed it?
Is Jesus himself the one who made the "Valley of Hinnom" into hell? Surely not. First, scholars tell us that the meaning of the word changed before Jesus ever uttered it. But more importantly, look again at the eleven verses listed above where Jesus spoke of this place; Not one of them actually speak anything of a place of eternal conscious torment in the afterlife. In fact, the very opposite is true. Jesus tied this word gehenna to a passage in Isaiah 66 - the place where "The worm does not die, and the fire shall not be quenched." But clearly that passage in Isaiah has nothing to do with the 'hell' of traditional Christian teaching. As we have noted, the fire and worms of Isaiah 66 feed on dead bodies after a great slaughter - a picture of the severe judgment of God upon the wicked for sure, but an earthly judgment. This one indisputable fact should alone forever settle the question of what Jesus meant when he spoke of gehenna.
But we return to our questions; When then did the definition of gehenna change? Why did it change? Who changed it? These question alone could be the subject of an entire book. I will only summarize some key points before demonstrating, conclusively I hope, the true and scriptural way we are to understand Jesus' warnings concerning gehenna.
Turning to the Anchor Bible Dictionary we read:
One product of the development of a concept of the afterlife during the Hellenistic Period was the notion of a fiery judgment (1 En. 10:13; 48:8–10; 100:7–9; 108:4–7; Jdt 16:17; 2 Bar. 85:13), a judgment usually in a fiery lake or abyss (1 En. 18:9–16; 90:24–27; 103:7–8; 2 En. 40:12; 2 Bar. 59:5–12; 1QH 3). The Valley of Hinnom, often referred to simply as “the accursed valley” or “abyss,” then came to represent the place of eschatological judgment of the wicked Jews by fire (1 En. 26–27; 54:1–6; 56:1–4; 90:24–27.) Watson, D. F. (1992). Gehenna (Place). In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 927). Doubleday.
It was only after the closing of the Old Testament, when the Jews began to come under the influence of Greek thought, that the teaching concerning gehenna began to change. The concept of the immortality of the soul led the Jews to begin considering thoughts of reward and punishment in the afterlife and this led to them associating gehenna with a place of torment for the soul. But this raises a very serious question, and one that most Christians haven never taken the time to consider. If it can be demonstrated that the concept of a fiery punishment in the afterlife arose only due to the influence of the pagan Greeks, and not as the result of anything taught by the inspired Old Testament prophets, then why should we believe it? Why should we believe that Jesus used the word gehenna, not in any sense in which it was used by the prophets, but rather how it came to be used by apostate Jews under the influence of Greek philosophy? We know that gehenna, or the Valley of Hinnom, in the Old Testament never signified a place of torment for the soul in the afterlife. We know that this definition only developed after the closing of the Old Testament canon. We know that the belief in a fiery torment in the afterlife only arose due to the influence of Greek philosophy. Are we then to accept that Jesus used this word in a way that no inspired Old Testament writer ever did? For anyone who accepts that we are to believe the scriptures alone, these questions should once again settle the whole matter.
When Jesus warned the scribes and Pharisees:
When Jesus warned the scribes and Pharisees:
“Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? (literally the judgment of gehenna)” (Matthew 23:33)
What exactly was he warning them of? To this question we can give a conclusive scriptural answer - one that comes from the mouths of the inspired prophets and not the Greek philosophers:
“Thus saith the Lord, Go and get a potter’s earthen bottle, and take of the ancients of the people, and of the ancients of the priests; And go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee, And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle.” (Jeremiah 19:1–3)
“Therefore, behold, the days come, saith the Lord, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter. And I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hands of them that seek their lives: and their carcases will I give to be meat for the fowls of the heaven, and for the beasts of the earth. And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof. And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them.” (Jeremiah 19:6–9)
Here is the real "Judgment of Gehenna". It is a stark warning that the Jewish nation would be destroyed for their unbelief and apostasy - a judgment they would not escape. It is a warning of this judgment, spoken by the mouth of Jeremiah in the very place signified by the word gehenna, the Valley of the Sons of Hinnom, that Jews would not heed. It is a warning of a judgment the befell the Jewish nation in 70 AD when the Roman armies sacked the city of Jerusalem, destroyed the Jewish temple, razed the city to the ground, and expelled the Jews on pain of death from the land of Judea after a great and horrific slaughter. THIS is the "judgment of gehenna" in which the Jews were in danger, and it is THIS judgment they did not escape just as Jesus had warned.
Notice again the words of the prophets:
Jeremiah - "and their carcases will I give to be meat for the fowls of the heaven, and for the beasts of the earth"
Isaiah - “And they shall go forth, and look Upon the carcases of the men that have transgressed against me: For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh.”
And the words of Jesus:
"And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into gehenna fire: Where their worm dieth not, and the fire is not quenched."
It is a mistake, a tragic mistake, to take these words out the mouth of our Lord and Savior and apply them to a place and concept of eternal torment and misery. The judgments of which Jesus warned were severe. They came to pass just as Jesus and the prophets warned. They did not, however have anything to do with the pagan Greek "hell" of Christian theology. These are not conclusions drawn from assumption or inference, nor do they rely on what the Jews may have learned from pagan Greek philosophy - they are arrived at by believing the inspired words of Jesus and the prophets.
In light of this, ask the reader to carefully consider the twelve occurrences of Gehenna listed below, noting that none of them teach eternal conscious torment unless previously held assumptions are already implanted in the mind of the reader. The question we must ask is: If these verses do not explicitly teach eternal conscious torment, then where are the verses that do? Let THOSE verses be quoted, if they may be found at all, in defense of this doctrine and not these which rely completely upon our assumptions.
See Also:
How a Valley in Jerusalem Got Turned Into Hell
Eternal Torment - Scriptural Teaching?
Full Section Notes
Return to Contents
Notice again the words of the prophets:
Jeremiah - "and their carcases will I give to be meat for the fowls of the heaven, and for the beasts of the earth"
Isaiah - “And they shall go forth, and look Upon the carcases of the men that have transgressed against me: For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh.”
And the words of Jesus:
"And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into gehenna fire: Where their worm dieth not, and the fire is not quenched."
It is a mistake, a tragic mistake, to take these words out the mouth of our Lord and Savior and apply them to a place and concept of eternal torment and misery. The judgments of which Jesus warned were severe. They came to pass just as Jesus and the prophets warned. They did not, however have anything to do with the pagan Greek "hell" of Christian theology. These are not conclusions drawn from assumption or inference, nor do they rely on what the Jews may have learned from pagan Greek philosophy - they are arrived at by believing the inspired words of Jesus and the prophets.
In light of this, ask the reader to carefully consider the twelve occurrences of Gehenna listed below, noting that none of them teach eternal conscious torment unless previously held assumptions are already implanted in the mind of the reader. The question we must ask is: If these verses do not explicitly teach eternal conscious torment, then where are the verses that do? Let THOSE verses be quoted, if they may be found at all, in defense of this doctrine and not these which rely completely upon our assumptions.
See Also:
How a Valley in Jerusalem Got Turned Into Hell
Eternal Torment - Scriptural Teaching?
Full Section Notes
Return to Contents
| Verses In Which 'Hell' Has Been Rendered From the Greek Gehenna | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | DENOTES ETERNAL TORMENT? |
|
Matt 5:22 Notes |
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 (Gk gehenna). |
'Eternal' (Gk. Aionion) Punishment Implied
(See Notes and
Verses in Next Section) No Torment Mentioned |
|
Matt 5:29 Notes |
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 (Gk gehenna). |
'Eternal' (Gk. Aionion) Punishment Implied (See Notes and Verses in Next Section) No Torment Mentioned |
|
Matt 5:30 Notes |
And if thy right hand offend thee, cut if 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 (Gk gehenna). |
'Eternal' (Gk. Aionion) Punishment Implied
(See Notes and
Verses in Next Section) No Torment Mentioned |
|
Matt 18:9 Notes |
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 (Gk gehenna). |
'Eternal' (Gk. Aionion) Punishment Implied
(See Notes and
Verses in Next Section) No Torment Mentioned |
|
Mark 9:43-44 Notes |
And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell (Gk gehenna), into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. |
'Eternal' (Gk. Aionion) Punishment Implied
(See Notes and
Verses in Next Section) No Torment Mentioned See Note on Isa 66:24 in the Next Section |
|
Mark 9:45-46 Notes |
And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell (Gk gehenna), into the fire that never shall be quenched. Where their worm dieth not, and the fire is not quenched. |
'Eternal' (Gk. Aionion) Punishment Implied
(See Notes and
Verses in Next Section) No Torment Mentioned See Note on Isa 66:24 in the Next Section |
|
Mark 9:47-48 Notes |
And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell (Gk gehenna), into the fire that never shall be quenched. Where their worm dieth not, and the fire is not quenched. |
'Eternal' (Gk. Aionion) Punishment Implied
(See Notes and
Verses in Next Section) No Torment Mentioned See Note on Isa 66:24 in the Next Section |
|
Matt 10:28 Notes |
And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell (Gk gehenna). |
'Eternal' (Gk. Aionion) Punishment Implied
(See Notes and
Verses in Next Section) No Torment Mentioned |
|
Luke 12:5 Notes |
But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell (Gk gehenna); yea, I say unto you, Fear him. |
'Eternal' (Gk. Aionion) Punishment Implied
(See Notes and
Verses in Next Section) No Torment Mentioned |
|
Matt 23:33 Notes |
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell (Gk gehenna)? |
'Eternal' (Gk. Aionion) Punishment Implied
(See Notes and
Verses in Next Section) No Torment Mentioned |
|
Matt 23:15 Notes |
Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and
land to make one proselyte, and when he is made, ye make him twofold
more the child of hell (Gk gehenna)
than yourselves. |
Duration not in Context No Torment Mentioned |
|
James 3:6 Notes |
And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell (Gk gehenna). |
Duration not in Context No Torment Mentioned |
SECTION I(a)
Verses Not Containing The Word 'Hell' But Which Have Direct Bearing On The Interpretation of Gehenna
PRELIMINARY COMMENTS - While not containing the word 'hell', the following verses are listed here because they bear directly on those listed above.
Matthew 18:19 is listed because it appears in the context of those verses above, showing that Gehenna Fire is sometimes referred to as an 'eternal' (gk. aionion more on this below) fire. Therefore some verses listed above are 'eternal' (gk. aionion) by direct association. Matthew 25:41,46 is listed because it also mentions this 'eternal (gk. aionion) fire'. Additionally this 'eternal fire' is mentioned again in Jude 7 also listed below. The remaining verses are the Old Testament references, which contain the language Jesus was quoting within the context of his usage of gehenna and are essential to a proper understanding of their true intent. Jesus' hearers would have been familiar with such language and would not have drawn arbitrary conclusions about the meaning of his words as many individuals do today. Not only do those verses which contain gehenna fail to teach eternal conscious torment, the verses below which clarify them are fatal to such an interpretation.
These verses should present a challenge to anyone who wishes to continue in their belief that 'hell' is eternal conscious torment. Most Bible students will carelessly miss the fact that there is an implicit contradiction in the verses above and below if we wish to maintain our belief in an eternal hell.
Note the following from these passages:
Then note the following:
How will a sincere student of the Bible answer this conflict? The following are indisputable scriptural facts:
This dilemma is resolved by two scriptural facts:
The Brown, Driver and Briggs Hebrew Lexicon defined the Hebrew word Olam as "long duration, antiquity, futurity". (See Brown, F., Driver, S. R., & Briggs, C. A. (1977). In Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (p. 761). Clarendon Press.)
Likewise, a careful study of the Greek word the Greek Aionion also makes clear that the word does not express 'endless time' or 'eternity'. Please see the following article: Marvin Vincent on Aionion for a detailed analysis of how the Greek word Aionion is used in the New Testament.
See also:
Section VIII for Theological Issues with 'Eternal' and 'Forever'
A Scriptural Example of Eternal Fire
Is 'Eternal Torment' Really Scriptural
Full Section Notes
Return to Contents
Matthew 18:19 is listed because it appears in the context of those verses above, showing that Gehenna Fire is sometimes referred to as an 'eternal' (gk. aionion more on this below) fire. Therefore some verses listed above are 'eternal' (gk. aionion) by direct association. Matthew 25:41,46 is listed because it also mentions this 'eternal (gk. aionion) fire'. Additionally this 'eternal fire' is mentioned again in Jude 7 also listed below. The remaining verses are the Old Testament references, which contain the language Jesus was quoting within the context of his usage of gehenna and are essential to a proper understanding of their true intent. Jesus' hearers would have been familiar with such language and would not have drawn arbitrary conclusions about the meaning of his words as many individuals do today. Not only do those verses which contain gehenna fail to teach eternal conscious torment, the verses below which clarify them are fatal to such an interpretation.
These verses should present a challenge to anyone who wishes to continue in their belief that 'hell' is eternal conscious torment. Most Bible students will carelessly miss the fact that there is an implicit contradiction in the verses above and below if we wish to maintain our belief in an eternal hell.
Note the following from these passages:
- The fire of hell' is an 'everlasting fire'. (Matt 25:41)
- The fire of hell' is a fire that 'shall not be quenched' (Mark 9:47-48, etc)
- The 'fire of hell' is where 'the worm does not die, and the fire shall not be quenched'.
- Sodom and Gomorrah are set forth as an example of 'Eternal Fire'. (Jude 7)
- The Jewish nation was warned of the 'damnation of hell'. (Matt 23:33)
Then note the following:
- Many of the Bible's 'unquenchable fires' are no longer burning.
- The 'undying worms' and 'unquenchable fire' of which Jesus warned feeds only on corpses. (Isa 66:24)
- Sodom and Gomorrah are promised a restoration. (Ezek 16:48-55), Luke 10:12 etc)
- The Jewish nation is promised a restoration. (Rom 11:20-27)
How will a sincere student of the Bible answer this conflict? The following are indisputable scriptural facts:
- 'Unquenchable fires' offer no proof of 'hell' because those fires eventually burn out.
- 'Undying worms' offer no proof of hell because they only feed on corpses. (Isa 66:24)
- The 'damnation of hell' is the 'judgment of Gehenna' - the well known national (and earthly) curse of Jeremiah 19, and thus no proof of hell.
This dilemma is resolved by two scriptural facts:
- The fire, worms, and Gehenna judgments spoken of in these passages refer to earthly judgments, either upon the Jewish nation, or upon the wicked in the time of resurrection. They have no reference to some other-worldly hell which feeds upon human 'souls' after death.
- The words in these passages which have been translated as 'eternal' or 'forever' are the Greek word Aionion and the Hebrew word Olam. Neither word means 'endless time', but rather, 'indefinite time' or 'long duration'.
The Brown, Driver and Briggs Hebrew Lexicon defined the Hebrew word Olam as "long duration, antiquity, futurity". (See Brown, F., Driver, S. R., & Briggs, C. A. (1977). In Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (p. 761). Clarendon Press.)
Likewise, a careful study of the Greek word the Greek Aionion also makes clear that the word does not express 'endless time' or 'eternity'. Please see the following article: Marvin Vincent on Aionion for a detailed analysis of how the Greek word Aionion is used in the New Testament.
See also:
Section VIII for Theological Issues with 'Eternal' and 'Forever'
A Scriptural Example of Eternal Fire
Is 'Eternal Torment' Really Scriptural
Full Section Notes
Return to Contents
| Verses Not Containing "Hell"But Which Have A Direct Bearing On Gehenna | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | DENOTES ETERNAL TORMENT? |
|
Matt 18:8 Notes |
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. |
'Eternal' (Gk. Aionion) Punishment
No Torment Mentioned |
|
Matt 25:41, 46 Notes |
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:... And these shall go away into everlasting punishment: but the righteous into life eternal. |
'Eternal' (Gk. Aionion) Punishment
No Torment Mentioned |
|
Isa 66:24 Notes |
And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh |
'Eternal' (Heb. Olam) Punishment
may be Implied No Torment Mentioned |
|
Matt 3:12 Notes |
Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but will burn up the chaff with unquenchable fire. |
'Eternal' Punishment
may be Implied (See Notes) No Torment Mentioned |
|
Luke 3:17 Notes |
Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. |
'Eternal' Punishment may be Implied
(See Notes) No Torment Mentioned |
|
Jer 7:20 Notes |
Therefore thus saith the Lord GOD; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched. |
'Eternal' (Heb. Olam) Punishment may be Implied No Torment Mentioned |
|
Jer 17:27 Notes |
But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched. |
'Eternal' (Heb. Olam) Punishment may be Implied
No Torment Mentioned |
|
Ezek 20:47-48 Notes |
And say to the forest of the south, Hear the word of the LORD; Thus saith the Lord GOD; Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein. And all flesh shall see that I the LORD have kindled it: it shall not be quenched |
'Eternal' (Heb.. Olam) Punishment may be Implied No Torment Mentioned |
|
Jude 7 Notes |
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. |
'Eternal' (Gk. Aionion) Punishment
No Torment Mentioned |
SECTION II
Verses Which Speak of Physical Torment: Weeping and Gnashing of Teeth
PRELIMINARY COMMENTS - The following seven verses containing the phrase 'weeping (or wailing) and gnashing of teeth' are almost universally applied to the doctrine of eternal conscious torment. Because 'hell' is assumed to be the place where this condition exists, these verses are universally applied to this doctrine based on that assumption alone with little regard for what these texts actually say.
One obvious fact seems to have never occurred to the teachers of eternal torment: Namely that the dead do not wail or gnash their teeth! Nor is there anything in any of the passages we will examine that suggests that this condition is experienced by anyone other that living, breathing, men and women.
These verses represent not only one condition that brings about 'weeping and gnashing of teeth', but three. By reason of assumption, all three conditions are applied to the doctrine of eternal torment, then quoted as proof that such a teaching exists in the scriptures. This is a classic case of circular reasoning. Of the most interest is the fact that NONE of these speak of 'weeping and gnashing of teeth' as an ETERNAL condition. This is of no small significance. Not only do those passages which do speak of an eternal (aionion) punishment (see above) fail to mention any torment, those that speak of torment in punishment fail to mention that such a punishment is eternal. The one who seeks to equate these verses with the doctrine of eternal conscious torment does so only on the basis of three assumptions, none of which can be determined from the texts themselves:
So we have three facts that MUST be reckoned with:
Clearly someone has clouded these issues in order to uphold much cherished beliefs.
For a detailed analysis of verses in the this section and the following please see:
The Furnace of Fire and the Wrath of God
A Hellish Misapplication of Scripture - A Detailed Analysis of Revelation 14:9-11
See Also:
Full Section Notes
Return to Contents
One obvious fact seems to have never occurred to the teachers of eternal torment: Namely that the dead do not wail or gnash their teeth! Nor is there anything in any of the passages we will examine that suggests that this condition is experienced by anyone other that living, breathing, men and women.
These verses represent not only one condition that brings about 'weeping and gnashing of teeth', but three. By reason of assumption, all three conditions are applied to the doctrine of eternal torment, then quoted as proof that such a teaching exists in the scriptures. This is a classic case of circular reasoning. Of the most interest is the fact that NONE of these speak of 'weeping and gnashing of teeth' as an ETERNAL condition. This is of no small significance. Not only do those passages which do speak of an eternal (aionion) punishment (see above) fail to mention any torment, those that speak of torment in punishment fail to mention that such a punishment is eternal. The one who seeks to equate these verses with the doctrine of eternal conscious torment does so only on the basis of three assumptions, none of which can be determined from the texts themselves:
- That these passages apply to all the wicked throughout eternity in contrast to a specific class of people.
- That these verses describe a condition of mankind beyond this life
- That such a condition extends throughout eternity.
So we have three facts that MUST be reckoned with:
- Those passage which speak of an ETERNAL (Aionion) punishment fail to mention any torment in such punishment.
- Those passages which speak of torment fail to mention that the condition is eternal.
- None of these verses mention 'hell' at all (Either Hades or Gehenna) and the phrase 'weeping and gnashing of teeth' is NEVER used to describe either.
Clearly someone has clouded these issues in order to uphold much cherished beliefs.
For a detailed analysis of verses in the this section and the following please see:
The Furnace of Fire and the Wrath of God
A Hellish Misapplication of Scripture - A Detailed Analysis of Revelation 14:9-11
See Also:
Full Section Notes
Return to Contents
| Verses Not Containing "Hell"But Which Have A Direct Bearing On Gehenna | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | DENOTES ETERNAL TORMENT? |
|
Matt 13:40-42 Notes |
As therefore the tares are gathered and burned in the fire; so shall it be in the end of this age. 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; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth |
Torment Yes Eternal No |
|
Mal 4:1 Notes |
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. |
Torment No Eternal No |
|
Matt 13:50 Notes |
And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. |
Torment Yes Eternal No |
|
Matt 8:12 Notes |
But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth |
Torment Yes Eternal No |
|
Matt 22:13 Notes |
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. |
Torment Yes Eternal No |
|
Luke 13:28 Notes |
There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. |
Torment Yes Eternal No |
|
Matt 24:51 Notes |
And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. |
Torment Yes Eternal No |
|
Matt 25:30 Notes |
And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. |
Torment Yes Eternal No |
SECTION II(a)
Verses Which Speak of Physical Torment: Related to Section II
PRELIMINARY COMMENTS - The following verses expand upon and are related to those above. Other clarifying verses are listed so that we may compare scripture with scripture and arrive at a proper and Biblical conclusion. Some of these passages are often cited as the greatest proof-texts for the doctrine of eternal torment. We propose that these are some of the most misunderstood verses in all the Bible and require diligent study and a sensitivity to the symbolic context in which some of them occur. They all fail to maintain the doctrine which they are set forth to prove. Our interpretation of these verses must not be guided by emotion or assumption but by a careful and consistent comparison of scripture with scripture.
The first passage listed, Revelation 14:9-11 is a classic 'proof-text' containing all of the hallmarks of the doctrine of eternal torment. It contains the terms 'fire', 'brimstone', 'torment', 'smoke', and 'for ever and ever'. If it can be shown conclusively that this passage fails to demonstrate the doctrine of eternal torment, then it is very difficult to see what other passage of scripture ever could.
See also:
The Furnace of Fire and the Wrath of God
A Hellish Misapplication of Scripture - A Detailed Analysis of Revelation 14:9-11
Full Section Notes
Return to Contents
The first passage listed, Revelation 14:9-11 is a classic 'proof-text' containing all of the hallmarks of the doctrine of eternal torment. It contains the terms 'fire', 'brimstone', 'torment', 'smoke', and 'for ever and ever'. If it can be shown conclusively that this passage fails to demonstrate the doctrine of eternal torment, then it is very difficult to see what other passage of scripture ever could.
See also:
The Furnace of Fire and the Wrath of God
A Hellish Misapplication of Scripture - A Detailed Analysis of Revelation 14:9-11
Full Section Notes
Return to Contents
| Verses Which Speak Of Physical Torment Related To Section II | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | DENOTES ETERNAL TORMENT? |
|
Rev 14:9-11 Notes |
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, 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: 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. |
Torment -Yes Eternal -No (See Next Two Verses and Notes |
|
Isa 34:8-10 Notes |
For it is the day of the LORD's vengeance, and the year of recompences for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. 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. |
Explaining the Language of Rev 14:9-11 Verse Listed for Comparative Purposes |
|
Luke 17:28-30 Notes |
Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. |
Torment -Implied Eternal -No |
|
2 Thess 1:7-10 Notes |
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. |
Torment -Implied Punishment is 'Aionion' or, 'age lasting' |
|
Rev 19:20-21 Notes |
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. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. |
εἰς τοὺς αἰῶνας τῶν αἰώνων. "To the ages of the ages"
(See Notes on Next Three References and Next Section) |
|
Rev 20:10 Notes |
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. |
Passage Does Not Pertain to Mankind εἰς τοὺς αἰῶνας τῶν αἰώνων. "To the ages of the ages" (See Notes, Next Two References and Next Section) |
|
Rev 20:13-15 Notes |
And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire. | See Notes on Next Verse and Next Section |
|
Rev 21:8 Notes |
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. | See Next Section for Clarifying Language |
SECTION II(b)
Verses Which Clarify the Language of Revelation 20:14 and 21:8 - Fire, Brimstone, Lake of Fire
PRELIMINARY COMMENTS - While these verses do not mention hell or torment, an understanding of them is imperative for the proper interpretation of Revelation 20:14 and 21:8. Here theologians have reversed the obvious symbolism in order to make the symbol a reality and the reality a symbol. Whereas the Bible says that the 'lake of fire' IS the second death, the symbol is reversed to mean 'the second death' IS the 'lake of fire'. These verses show the impossibility of doing that, and remaining faithful to the Bible's use of language. The lake of fire is described using two constructions, the first in Revelation 20:14 'This IS the second death', and the second in Revelation 21:8 'Which is (or, that is to say) the second death'. The first group of verses describes the way 'second death' was used earlier in the Book of Revelation. The second group shows the familiar way in which Revelation defines its own symbols. Unfortunately the same logic is never applied to 'the lake of fire'). The last group shows the scriptural use of the Greek phrase ho estin (that is ) which is uses in Revelation 21:8. The purpose of all these scripture citations is to show the absolute fallacy of taking an obvious symbol as something literal in its most strict sense.
See Also:
Full Section Notes
Return to Contents
See Also:
Full Section Notes
Return to Contents
| Verses Which Clarify the Language of Second Death, Fire, Brimstone, Lake of Fire | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | DENOTES ETERNAL TORMENT? |
| Passages Clarifying 'Second Death' | ||
|
Rev 2:10-11 Notes |
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. | Listed for Comparitive Purposes |
|
Rev 20:6 Notes |
Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. | |
|
Luke 20:35-36 Notes |
But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. | |
| Passages Clarifying Revelation 20:14 | ||
|
Rev 1:20 Notes |
The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. |
Verses Listed For Comparative Purposes Only The Lake of Fire (symbol) IS THE SECOND DEATH (reality) |
|
Rev 4:5 Notes |
And there were seven lamps of fire burning before the throne, which are the seven Spirits of God. | |
|
Rev 5:8 Notes |
Having every one of them harps, and golden vials full of odours, which are the prayers of saints. | |
|
Rev 16:13-14 Notes |
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. | |
|
Rev 17:9 Notes |
The seven heads are seven mountains, on which the woman sitteth. | |
|
Rev 17:12 Notes |
And the ten horns which thou sawest are ten kings | |
|
Rev 17:15 Notes |
The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues | |
|
Rev 19:8 Notes |
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. | |
| Passages Clarifying Revelation 21:8 | ||
|
Matt 27:33 Notes |
And when they were come unto a place called Golgotha, that is to say, a place of a skull |
Verses Listed For Comparative Purposes Only The Lake of Fire, that is to say, the Second Death |
|
Mark 7:11 Notes |
If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. | |
|
Mark 7:34 Notes |
And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. | |
|
Mark 15:42 Notes |
And now when the even was come, because it was the preparation, that is, the day before the sabbath, | |
|
Col 1:24 Notes |
Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is (that is to say) the church: | |
SECTION III
Verses Cited To Teach Degrees of Punishment in Hell
PRELIMINARY COMMENTS - The following ten verses are used to teach the doctrine of 'Degrees of Punishment in 'Hell'. With the exception of Matthew 11:23-24, in which the Greek word Hades has been rendered 'hell', 'hell' appears nowhere in the context of any of these. Hades should never have been rendered 'hell' and will be discussed in section IV. Why, if all these passages teach degrees of punishment in hell, do none of these say 'in hell'?
See also:
In the Day of Judgment - Does the Bible Teach Degrees of Punishment in Hell
Man Became a Living Soul Chapter 9 - The Day of Judgment
Full Section Notes
Return to Contents
See also:
In the Day of Judgment - Does the Bible Teach Degrees of Punishment in Hell
Man Became a Living Soul Chapter 9 - The Day of Judgment
Full Section Notes
Return to Contents
| Passages Cited To Teach Degrees Of Punishment In Hell | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | DENOTES ETERNAL TORMENT? |
|
Matt 10:14-15 Notes |
And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. |
Torment Yes Eternal No |
|
Matt 11:21-22 Notes |
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. |
Torment Yes Eternal No |
|
Matt 11:23-24 Notes |
And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. |
Torment Yes Eternal No |
|
Mark 6:11 Notes |
And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. |
Torment Yes Eternal No |
|
Luke 10:10-12 Notes |
But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. |
Torment Yes Eternal No |
|
Luke 10:13-14 Notes |
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. |
Torment Yes Eternal No |
|
Luke 12:46-48 Notes |
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. 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. 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. |
Torment Yes Eternal No |
|
Matt 23:14 Notes |
Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. |
Torment Yes Eternal No |
|
Mark 12:40 Notes |
Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation. |
Torment Yes Eternal No |
|
Luke 20:47 Notes |
Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation. |
Torment Yes Eternal No |
SECTION IV
Verses in Which 'Hell' Has Been Rendered From the Greek word Hades
PRELIMINARY COMMENTS - The Greek word Hades appears eleven times in the Greek text of the Bible. With the exception of 1 Cor 15:55, it has been uniformly rendered 'Hell' by the translators of the King James Bible. It is important to note that the majority of Bible scholars admit that 'Hell' is an improper translation and Hades should have never been rendered as such. Newer Bible versions either transliterate the word, or render it as 'grave'. Being the exact equivalent of the Hebrew Sheol, the word represents the death state.
Hades is to be emptied of its occupants prior to the judgment (Rev 20:13-14). Therefore by definition, being only a temporary condition, no matter what conclusions we draw, these texts have no bearing whatsoever on the doctrine of eternal torment.
See also:
The Rich Man and Lazarus
Full Section Notes
Return to Contents
Hades is to be emptied of its occupants prior to the judgment (Rev 20:13-14). Therefore by definition, being only a temporary condition, no matter what conclusions we draw, these texts have no bearing whatsoever on the doctrine of eternal torment.
See also:
The Rich Man and Lazarus
Full Section Notes
Return to Contents
| Verses In Which 'Hell Has Been Rendered From Gk. Hades | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | DENOTES ETERNAL TORMENT? |
|
Rev 20:13-14 Notes |
And the sea gave up the dead which were in it; and death and hell (Gk. Hades) delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death |
Torment No Eternal No |
|
Rev 6:8 Notes |
And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell (Gk. Hades) followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. |
Torment No Eternal No |
|
Rev 1:18 Notes |
I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell (Gk. Hades) and of death |
Torment No Eternal No |
|
1 Cor 15:55 Notes |
O death, where is thy sting? O grave (Gk. Hades), where is thy victory? |
Torment No Eternal No |
|
Acts 2:27 Notes |
Because thou wilt not leave my soul in hell (Gk. Hades), neither wilt thou suffer thine Holy One to see corruption. |
Torment No Eternal No |
|
Acts 2:31 Notes |
He seeing this before spake of the resurrection of Christ, that his soul was not left in hell (Gk. Hades), neither his flesh did see corruption |
Torment No Eternal No |
|
Matt 16:16 Notes |
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell (Gk. Hades) shall not prevail against it. |
Torment No Eternal No |
|
Matt 11:23 Notes |
And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell (Gk. Hades): for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. |
Torment No Eternal No |
|
Luke 10:15 Notes |
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell (Gk. Hades). |
Torment No Eternal No |
|
Luke 16:19-31 Notes |
There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in hell (Gk. Hades)he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 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. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. |
Torment Yes Eternal No |
SECTION V
Miscellaneous Verses Sometimes Used To Support This Doctrine
While not containing the word 'Hell', and having no direct relation to verses which do, the verses below are still sometimes brought forth in attempts to bolster this doctrine. Once again they completely fail in this regard. Please see individual passage notes for more information.
See Also:
Full Section Notes
Return to Contents
See Also:
Full Section Notes
Return to Contents
| Miscellaneous Passages Sometimes Used To Support The Doctrine f Eternal Torment | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | DENOTES ETERNAL TORMENT? |
|
Dan 12:2 Notes |
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. |
Torment Yes Eternal No |
|
John 5:28-29 Notes |
Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 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. |
Torment No Eternal No |
|
2 Pet 2:9-12 Notes |
The Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment, and especially those who walk according to the flesh in the lust of uncleanness and despise authority. They are presumptuous, self-willed. They are not afraid to speak evil of dignitaries, whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord. But these, like natural brute beasts made to be caught and destroyed, speak evil of the things they do not understand, and will utterly perish in their own corruption |
Torment No Eternal No |
|
2 Pet 2:4 Notes |
For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment |
Torment No Eternal No |
|
Isa 33:14 Notes |
The sinners in Zion are afraid; trembling hath seized the godless ones: Who among us can dwell with the devouring fire? who among us can dwell with everlasting burnings? |
Torment No Eternal Heb Olam |
SECTION VI
Old Testament Verses in which 'Hell' Has Been Rendered From the Hebrew word Sheol
Scholars are in almost unanimous agreement that the Hebrew Sheol should never have been rendered 'hell'. A simple reading of these passages will show that none of them denote a condition of eternal torment.
Thirty-two times Sheol has been rendered 'hell', twenty-nine times 'grave' and three times 'pit'. Sheol represents simply the grave, or the death state and is a direct equivalent to Greek Hades listed in section IV. As such, these also represent a temporary condition. Death and the grave (Hades, Sheol) are to be emptied and done away with, thus these verses have no relevance to the doctrine of Eternal Torment. Because this work is mainly designed to deal with New Testament passages and only those Old Testament passages which have direct bearing upon them, we will not list these verses individually here. They have each been covered elsewhere in detail in our work Man Became A Living Soul where we examine every place the Old Testament word Sheol is rendered 'hell'.
See: Man Became a Living Soul - Chapter 7 Hellfire and Damnation
Thirty-two times Sheol has been rendered 'hell', twenty-nine times 'grave' and three times 'pit'. Sheol represents simply the grave, or the death state and is a direct equivalent to Greek Hades listed in section IV. As such, these also represent a temporary condition. Death and the grave (Hades, Sheol) are to be emptied and done away with, thus these verses have no relevance to the doctrine of Eternal Torment. Because this work is mainly designed to deal with New Testament passages and only those Old Testament passages which have direct bearing upon them, we will not list these verses individually here. They have each been covered elsewhere in detail in our work Man Became A Living Soul where we examine every place the Old Testament word Sheol is rendered 'hell'.
See: Man Became a Living Soul - Chapter 7 Hellfire and Damnation
SECTION VII
Other Verses Which Contain Clear Warnings to the Wicked - No Mention of Hell or Eternal Torment
These verses are never usually brought forth to teach the doctrine of eternal torment although they speak in plain and clear language concerning the wicked. Even though NONE of the above verses succeed in proving the doctrine of eternal torment, these clear passages are bent to mean what they so clearly DO NOT say in order to maintain that teaching. The words 'death', 'destroy' and 'perish' have been redefined in order to make them mean 'torment eternally in hell'. These verses are clear and speak for themselves; they need no explanation.
The reader is confronted with a very important decision. When we are confronted by a doctrine which can only be maintained based upon assumptions, twisted interpretations, and traditions, and then contradicted in the clearest terms possible such as in the verses listed below, what are we to do? Is it wise to read clear passages in such a way as to make them bend to a doctrine which is nowhere taught in scripture? These passages speak clearly: The wicked are to be consumed, die, perish, and be utterly destroyed. Whether or not such destruction is 'eternal' is a question that will be taken up in Section VIII.
See Also:
Full Section Notes
Return to Contents
The reader is confronted with a very important decision. When we are confronted by a doctrine which can only be maintained based upon assumptions, twisted interpretations, and traditions, and then contradicted in the clearest terms possible such as in the verses listed below, what are we to do? Is it wise to read clear passages in such a way as to make them bend to a doctrine which is nowhere taught in scripture? These passages speak clearly: The wicked are to be consumed, die, perish, and be utterly destroyed. Whether or not such destruction is 'eternal' is a question that will be taken up in Section VIII.
See Also:
Full Section Notes
Return to Contents
| Other Passages Which Contain Clear Warnings To The Wicked - No Mention Of Hell Or Torment | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | DENOTES ETERNAL TORMENT? |
| OLD TESTAMENT VERSES CONCERNING THE FATE OF THE WICKED | ||
|
Gen 2:17 Notes |
But of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die. |
Torment No Eternal No |
|
Gen 3:17-19 Notes |
And to Adam he said, “Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return. |
Torment No Eternal No |
|
Obad 16 Notes |
For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been. |
Torment No Eternal No |
|
Ps 37:9 Notes |
For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth |
Torment No Eternal No |
|
Ps 37:10 Notes |
For a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be |
Torment No Eternal No |
|
Ps 37:20 Notes |
But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away |
Torment No Eternal No |
|
Ps 37:35-36 Notes |
I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found |
Torment No Eternal No |
|
Ps 104:35 Notes |
Let the sinners be consumed out of the earth, and let the wicked be no more |
Torment No Eternal No |
|
Ps 59:13 Notes |
Consume them in wrath, consume them, that they may not be |
Torment No Eternal No |
|
Ps 145:20 Notes |
The Lord preserveth all them that love him: but all the wicked will he destroy |
Torment No Eternal No |
|
Ps 21:8-9 Notes |
Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee. Thou shalt make them as a fiery oven in the time of thine anger: the Lord shall swallow them up in his wrath, and the fire shall devour them |
Torment No Eternal No |
|
Ps 92:7 Notes |
When the wicked spring as the grass, and when the workers of iniquity do flourish; it is that they shall be destroyed forever |
Torment No Eternal Yes (Heb adei ad ) See Note |
|
Isa 1:28 Notes |
And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed |
Torment No Eternal No |
|
Isa 41:11-12 Notes |
Behold, all they that were incensed against thee shall be consumed and confounded: they shall be as nothing; and they that strive with thee shall perish. Thou shalt seek them, and shalt not find them, even them that contended with thee: they that way against thee shall be as nothing, and as a thing of nought |
Torment No Eternal No |
|
Mal 4:1 Notes |
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be as stubble; and the day cometh that shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch |
Torment No Eternal No |
|
Prov 12:7 Notes |
The wicked are overthrown, and are not: but the house of the righteous shall stand |
Torment No Eternal No |
|
Job 20:4-9 Notes |
Do you not know this from of old, since man was placed upon the earth, that the exulting of the wicked is short, and the joy of the godless but for a moment? Though his height mount up to the heavens, and his head reach to the clouds, he will perish forever like his own dung; those who have seen him will say, 'Where is he?' He will fly away like a dream, and not be found; he will be chased away like a vision of the night. The eye which saw him will see him no more, nor will his place any more behold him |
Torment No Eternal Yes (Heb Olam, Age Lasting) |
| NEW TESTAMENT VERSES CONCERNING THE FATE OF THE WICKED - "DEATH" | ||
|
2 Cor 1:9-10 Notes |
But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; |
Torment No Eternal No |
|
Rom 8:6 Notes |
For to be carnally minded is death; but to be spiritually minded is life and peace. |
Torment No Eternal No |
|
Rom 6:23 Notes |
For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. |
Torment No Eternal No |
|
Rom 6:21 Notes |
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death |
Torment No Eternal No |
|
Rom 5:21 Notes |
That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. |
Torment No Eternal No |
|
Rom 1:32 Notes |
Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. |
Torment No Eternal No |
| NEW TESTAMENT VERSES CONCERNING THE FATE OF THE WICKED - "PERISH" | ||
|
2 Pet 3:9 Notes |
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. |
Torment No Eternal No |
|
2 Cor 2:15 Notes |
For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: |
Torment No Eternal No |
|
John 3:16 Notes |
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. |
Torment No Eternal No |
|
Luke 13:3 Notes |
I tell you, Nay: but, except ye repent, ye shall all likewise perish. |
Torment No Eternal No |
| NEW TESTAMENT VERSES CONCERNING THE FATE OF THE WICKED - "DESTROY", "DESTRUCTION" | ||
|
1 Thess 5:3 Notes |
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. |
Torment No Eternal No |
|
2 Pet 2:12 Notes |
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; |
Torment No Eternal No |
|
1 Cor 15:26 Notes |
The last enemy that shall be destroyed is death. |
Torment No Eternal No |
|
Acts 3:23 Notes |
And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people |
Torment No Eternal No |
|
Luke 17:29-30 Notes |
But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. |
Torment No Eternal No |
|
Rev 11:18 Notes |
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. |
Torment No Eternal No |
|
James 4:12 Notes |
There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? |
Torment No Eternal No |
|
Heb 2:14 Notes |
Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; |
Torment No Eternal No |
|
2 Thess 2:8 Notes |
And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming |
Torment No Eternal No |
|
Matt 10:28 Notes |
And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. |
Torment No Eternal Implied aionion - age lasting |
|
2 Pet 2:1 Notes |
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. |
Torment No Eternal No |
|
2 Thess 1:9 Notes |
Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power |
Torment No Eternal olethron aionion 'Age Lasting Destruction' |
|
Phil 3:19 Notes |
Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. |
Torment No Eternal No |
|
Rom 9:22 Notes |
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction |
Torment No Eternal No |
|
Matt 7:13 Notes |
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat |
Torment No Eternal No |
SECTION VIII
Verses Implying the Final Restoration of All Humankind or Hope for the Lost Beyond the Grave
I include this section with great anxiety because I know I will be misunderstood. There are few Biblical subjects that seem to arouse so much passion and anger as that of the final restoration of ALL of mankind. Before exploring these passages I need to make a few things clear:
As for me, I've struggled with this teaching almost since the time I became a Christian. Some of the passages we will examine are not easily reconciled and appear to create biblical contradictions given a doctrine of eternal torment, or eternal annihilation for that matter. The passages below deserve serious consideration by all who love the Lord and who love truth. They must be reconciled with the whole testimony of scripture and should not be dismissed by the waive of a theological wand.
Before exploring these passages it is of the utmost importance that the reader understand the following:
When considering the passage below we must be painfully honest. Christians claim to believe the Bible, but they are very adept at explaining away certain passages which appear to conflict with their long-cherished beliefs. It is my contention that when honestly examined, some of these passages are fatal to the belief systems of most evangelical and fundamentalist Christians regardless of how one may choose to interpret them. One way or another, we must find a way to reconcile EVERYTHING the Bible has to say about the final state of mankind.
See Also:
Full Section Notes
Return to Contents
- The judgments of God are severe, the Biblical warnings are very real, and the wicked and unbelieving will not go unpunished. This is the clear teaching of scripture and anyone who ignores its warnings does so at their own peril. There is no question on this subject. GOD NEVER WARNS WHERE THERE IS NO DANGER. I do not believe, nor have I ever taught or suggested that there is no punishment for sin in this life, or in future ages when all will be made to give an account to God. Wickedness and unbelief will not go unpunished. The questions we are exploring in this section have regard to the final destiny of mankind following the judgment of the ages to come (the ages of the ages), and not to the question of punishment in general.
- No one, and I mean NO ONE, will ever be saved apart from Christ. There is no other name given by which we must be saved. No one comes to the Father but through Christ. This is the clear and united testimony of scripture. The questions we are proposing deal with whether or not the opportunity for salvation is limited to this current age.
- This question must be settled by what the scriptures say, and not by any appeal to emotion. I know that the question at hand can be an emotionally loaded one because it strikes at the very heart of what many consider to be fair and just. Emotional arguments can be brought forth for either side of the debate. On the one hand we will find those who think it unfair that God may torment anyone for all eternity. On the other hand, many will find it unfair that in the end God may restore everyone. We simply must not let this question be ruled by a sense of what we find fair or just. My only concern is what the scriptures have to say on this subject.
- I reject the notion that the belief in the final restoration of mankind removes any deterrent to sin. First, we are compelled to believe the scriptures without regard to how some might misunderstand or misapply them. Any scriptural doctrine can be abused, but our concern is only with whether or not the teaching is scriptural. Second, if the biblical warnings as they stand in scripture are no deterrent to sin and unbelief, then magnifying those warnings to extend to torture for all eternity will avail nothing. Third, the doctrine of eternal torment has itself been used as an excuse for sin and unbelief. Fourth, if your own faithfulness to God is based only in your fear of torment, then I would ask you to seriously examine your own heart and motivation.
- The teaching that all will eventually be reconciled to God is not a new teaching. It is not new to me, nor is it new to the Christian church. A great many early church fathers including: Bardaisan, Clement, Origin, Didymus, St. Anthony, St. Pamphilus Martyr, Methodius, St. Macrina, St. Gregory of Nyssa (and probably the two other Cappadocians), St. Evagrius Ponticus, Diodore of Tarsus, Theodore of Mopsuestia, St. John of Jerusalem, Rufinus, St. Jerome, Cassian, St. Issac of Nineveh, St. John of Dalyatha, Ps. Dionysius the Areopagite, and many others, all believed that the final restoration of mankind was taught in the scriptures. It was not until the time of Augustine that the teaching was condemned as heretical by the Catholic Church.
As for me, I've struggled with this teaching almost since the time I became a Christian. Some of the passages we will examine are not easily reconciled and appear to create biblical contradictions given a doctrine of eternal torment, or eternal annihilation for that matter. The passages below deserve serious consideration by all who love the Lord and who love truth. They must be reconciled with the whole testimony of scripture and should not be dismissed by the waive of a theological wand.
Before exploring these passages it is of the utmost importance that the reader understand the following:
- The concept that man possesses an 'immortal soul' is nowhere to be found in scripture. Much of the material on this site has been written to combat this erroneous belief, and belief in the inherent immortality of mankind is the foundation of nearly every doctrinal error. The scriptures are clear that mankind is mortal.
- Because mankind is fully mortal, their only hope lies in the resurrection from the dead. This resurrection for all was guaranteed by the resurrection of Jesus. Whether a resurrection to life or to judgment, mankind remains in a state of dying or actual death without it.
- There is no teaching of eternal torment to be found in scripture. I feel that this has been demonstrated conclusively in the sections above. While there most certainly is a doctrine of judgment and punishment for sin in the ages to come, there is no concept of a place where the wicked will suffer eternally to be found within the pages of the Bible.
- The concepts of 'Eternity' and 'Eternal' have been highly misunderstood in regard to how they appear in scripture. It can be conclusively demonstrated that the words of scripture as they appear in their original languages do not carry with them any thought of 'endless' time, or a 'forever' beyond time. These words are used to express the long ages to follow this current age - the Ages of the Ages - in which Christ will reign and judge all mankind.
- Therefore, the questions we are dealing with in this section have reference only to the final outcome and destiny of mankind BEYOND the ages to come.
When considering the passage below we must be painfully honest. Christians claim to believe the Bible, but they are very adept at explaining away certain passages which appear to conflict with their long-cherished beliefs. It is my contention that when honestly examined, some of these passages are fatal to the belief systems of most evangelical and fundamentalist Christians regardless of how one may choose to interpret them. One way or another, we must find a way to reconcile EVERYTHING the Bible has to say about the final state of mankind.
See Also:
Full Section Notes
Return to Contents
| Passages Implying the Final Restoration of All Humankind or Hope for the Lost Beyond the Grave | ||
|
REFERENCE (Linked to Individual Notes) |
PASSAGE | COMMENT |
| TRANSLATION ISSUES - ETERNAL, EVERLASTING, FOR EVER, ETC. | ||
|
Isa 32:13-16 Notes |
Upon the land of my people shall come up thorns and briers; Yea, upon
all the houses of joy in the joyous city: Because the palaces shall be
forsaken; The multitude of the city shall be left; The forts and towers
shall be for dens for ever (Heb.
olam), A joy of wild asses, a pasture of flocks; Until the spirit be poured upon us from on high, And the wilderness be a fruitful field, And the fruitful field be counted for a forest. Then judgment shall dwell in the wilderness, And righteousness remain in the fruitful field. |
See Notes - Heb. Olam and Gk. Aionion Cannot Mean 'Eternity' or 'Endless Time' |
|
Rom 16:25 Notes |
Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began (Gk. Aionion) | |
|
Rev 11:15 Notes |
And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. | |
|
1 Cor 15:28 Notes |
For he must reign, till he hath put all enemies under his feet... And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. | |
| THEOLOGICAL ISSUES | ||
|
Ezek 37:1-14 Notes |
The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD. | See Notes |
|
Jude 7 Notes |
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. | |
|
Matt 10:13 Notes |
Verily I say unto you, It shall be more tolerable for the land of Sodom
and Gomorrha in the day of judgment, than for that city. See also Matt 11:24, Mark 6:1, Luke 10:12 |
|
|
Ezek 16:48-55 Notes |
As I live, declares the Lord GOD, your sister Sodom and her daughters have not done as you and your daughters have done. Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. They were haughty and did an abomination before me. So I removed them, when I saw it. Samaria has not committed half your sins. You have committed more abominations than they, and have made your sisters appear righteous by all the abominations that you have committed. Bear your disgrace, you also, for you have intervened on behalf of your sisters. Because of your sins in which you acted more abominably than they, they are more in the right than you. So be ashamed, you also, and bear your disgrace, for you have made your sisters appear righteous. “I will restore their fortunes, both the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters, and I will restore your own fortunes in their midst, that you may bear your disgrace and be ashamed of all that you have done, becoming a consolation to them. As for your sisters, Sodom and her daughters shall return to their former state, and Samaria and her daughters shall return to their former state, and you and your daughters shall return to your former state. | |
|
Rom 11:25-29 Notes |
For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. For the gifts and calling of God are without repentance. | |
|
Ezek 37:23-27 Notes |
Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. | |
|
Ps 14:7 Notes |
Oh, that salvation for Israel would come out of Zion! When the LORD restores the fortunes of his people, let Jacob rejoice, let Israel be glad. | |
|
Ezek 16:53-54 Notes |
“I will restore their fortunes, both the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters, and I will restore your own fortunes in their midst, that you may bear your disgrace and be ashamed of all that you have done, becoming a consolation to them. | |
|
Ezek 39:25 Notes |
“Therefore thus says the Lord GOD: Now I will restore the fortunes of Jacob and have mercy on the whole house of Israel, and I will be jealous for my holy name. | |
|
PASSAGES IMPLYING THE ULTIMATE RESTORATION OF ALL (Notes for some verses in this section are incomplete at this time) |
||
|
Rom 5:18 Notes |
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. | See Notes |
|
1 Tim 4:10 Notes |
For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe. | |
|
1 John 4:14 Notes |
And we have seen and do testify that the Father sent the Son to be the Saviour of the world. | |
|
Heb 2:9 Notes |
But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. | |
|
1 Tim 2:3-6 Notes |
For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time. (1 Timothy 2:3–6) | |
|
1 John 2:2 Notes |
And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. | |
|
Isa 53:6 Notes |
All we like sheep have gone astray; We have turned every one to his own way; And the LORD hath laid on him the iniquity of us all. | |
|
John 1:29 Notes |
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. | |
|
John 12:32 Notes |
And I, if I be lifted up from the earth, will draw all men unto me. | |
|
1 Cor 15:24-28 Notes |
Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. | |
|
Phil 2:9-11 Notes |
Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess (Gk. exomologéō - Gladly confess) that Jesus Christ is Lord, to the glory of God the Father. | |
|
1 Cor 15:22 Notes |
For as in Adam all die, even so in Christ shall all be made alive. | |
|
1 John 3:8 Notes |
He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. (1 John 3:8) | |
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Heb 2:14 Notes |
Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; | |
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Luke 2:10-11 Notes |
And the angel said unto them, Fear not: for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. | |
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John 12:47 Notes |
And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. | |
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Col 1:19-20 Notes |
For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. | |
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Acts 3:21 Notes |
Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. | |
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John 17:2 with John 13:3 and John 3:35 Notes |
As thou hast given him power over all flesh, that he should give eternal
life to as many as thou hast given him. Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; The Father loveth the Son, and hath given all things into his hand. |
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2 Cor 5:19-20 Notes |
God was in Christ reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. | |
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Rom 8:20-21 Notes |
For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same, in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. | |
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Rom 11:26 Notes |
And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: | |
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Rom 11:32 Notes |
For God hath concluded them all in unbelief, that he might have mercy upon all. | |
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Eph 1:9-10 Notes |
having made known unto us the mystery of his will, according to his good pleasure which he had purposed in himself: that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: | |
