There are also those who laugh at the concept of Hell—scoffing when they are warned that they will end up in Hell if they do not trust in Christ for eternal life. And then they will say in jest: “At least I’ll be with all my friends!” They couldn’t be more mistaken.
Dr. Lewis Sperry Chafer correctly identifies the reason for all this distortion of truth:Uninstructed minds revolt at the doctrine of eternal perdition and the more sympathetic they are by nature the more they revolt; however, the doctrine [of Hell] does not originate with human reason nor is it influenced by human sympathy.[1]
Hell: Sheol, Hades, Gehenna, Tartarus
Then maybe it’s about time to set the record straight about Hell from the ultimate source of truth—Scripture. In the Old Testament the Hebrew word Sheol is used 65 times, variously for hell (Psalm 9:17; 55:15), grave (Psalm 31:17; 89:48) or pit (Numbers 16:30; Job 17:16). This is the Old Testaments’ “designation for the abode of the dead...place of no return...wicked sent there for punishment.”[2]
In the New Testament, the following 3 Greek terms are translated Hell:
1) Hades [hádēs/ᾅδης] (10 times) (Matthew 11:23; Luke 16:23)
2) Gehenna [géenna/γέεννα] (12 times), a fiery hell (Matthew 5:22, 29-30). This word was employed in order to demonstrate Hell’s resemblance to the Valley of Gehenna which “was a putrid dump outside Jerusalem that burned perpetually.”[3]
3) Tartarus [tartaróō/ταρταρόω], only once in 2 Peter 2:4, “which is neither Sheol nor hades nor hell, but the place where those angels whose special sin is referred to in that passage are confined ‘to be reserved unto judgment’; the region is described as ‘pits of darkness.’”[4]
All of these words express a place in the afterlife where humans or fallen angels experience suffering and torment, of which Dr. Chafer provides relevant terminology:In attempting to write a comprehensive statement of the most solemn doctrine of the Bible, the term retribution is chosen in place of the more familiar word punishment since the latter implies discipline and amendment, which idea is wholly absent from the body of truth which discloses the final divine dealing with those who are eternally lost. It is recognized that, in its earlier and broader meaning, the term retribute was used for any reward, good or evil [emphasis his].[5]
Scripture makes it clear what this Divine retribution entails: torment and agony (Luke 16:23-24); black darkness reserved forever (Jude 13); pits of darkness (2 Peter 2:4); outer darkness (Matthew 8:12; 22:13; 25:30); weeping and gnashing of teeth (Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30); furnace of fire (Matthew 13:42, 50).
Dr. Chafer further asserts that:
Strong emphasis is needed on the truth that eternal retribution is not only a doctrine fully asserted in the Bible, but that it draws no corroboration from other sources. It invites no opinion from human reason, and, in all its particulars, is as clearly set forth in the Scriptures as it is possible for language to serve in the expression of ideas. Nothing is gained when men deny that which God has plainly declared.[6]The most vivid example of the afterlife is found in Luke 16:19-31, where Hell is described as having two sections: Hades, depicted as a place of torment and agony, and Abraham’s Bosom, portrayed as a place of “being comforted.” These were separated by “a great chasm fixed”, making it impossible to cross over from one side to the other.
The Lake of Fire
The term Lake of Fire is first described by the apostle John in the book of Revelation. It is the final destination for the lost, described as a “lake of fire which burns with brimstone” (Revelation 19:20).
The timeline for God’s administration of retribution to the lost, the demonic forces and Satan is as follows:
- Revelation 19:20: after the Battle of Armageddon, the beast and the false prophet are “thrown alive” into the Lake of Fire.
- Revelation 20:10: after the Millennial reign of Christ, Satan is thrown into the Lake of Fire, joining the beast and false prophet. John writes that “they will be tormented day and night forever and ever.”
- Revelation 20:11-15: at the Great White Throne Judgment, those not written in the book of life along with death and Hades are “thrown into the lake of fire.”
This ends human history, along with the end of evil and sin. It should be noted that no other religion has a belief system which includes a final solution to evil except for Christianity.
The Duration of Hell
There seems to be some dispute among some Christians and agnostics as to the reality of hell and its duration. Scripture states definitely that hell is real, and its duration is variously described as everlasting or eternal.
Pentecost explains that:
This lake of fire is described as everlasting fire (Matthew 25:41; 18:8) and as unquenchable fire (Mark 9:43-44, 46, 48) emphasizing the eternal character of the retribution of the lost.[7]
The Greek word ‘eternal’ (aiṓnios [αἰώνιος]) is used to describe the duration of hell in Matthew 18:8; 25:41; Jude 7. This is the same word used to describe eternal life in Matthew 25:46 and 1 John 1:2. It stands to reason that if our salvation is described as eternal life (without ending) then the retribution of the sinners in hell is without ending.
To further emphasize the eternal nature of hell, there are 3 passages which describe the fire of hell as ‘unquenchable’ (Matthew 3:12; Mark 9:42& 48; Luke 3:17). It is the Greek word ásbestos (ἄσβεστος), transliterated exactly as our English word “asbestos”, meaning inextinguishable—impossible to extinguish.
The fact that this fire is perpetual is a concept that is very difficult to comprehend. We know that fire will consume most everything, which leads some to construe the Lake of Fire as figurative. This would violate the interpretive approach to the book of Revelation. For that which is to be interpreted as figurative in Revelation always contains the phrases ‘like’ or ‘as’ (cf. 4:1, 6-7; 5:6; 6:12-13; 9:2, 5-11; etc.). Hence, the references of the Lake of Fire should be accepted as literal since John never describes it in a figurative manner.
Disputation of Hell Based on the Love of God
Non-believers, in their attempt to dispute the Divine retribution of Hell, question “How can a loving God submit His creatures to eternal punishment?” The error of their argument involves two misconceptions:
First, the essence of God is not merely love. True, God is the perfection of love (1 John 4:16), but love is not God’s sole essence. He is also righteous (Ezra 9:15; Psalm 145:17)—not able to condone the sin and evil of His creatures (Isaiah 59:2), otherwise His character of holiness would be impugned. And justice is another of His characteristics (Psalm 50:6), which means that the righteousness of God demands justice for the infraction of the holy standards for His creatures (Romans 6:23).
Secondly, God is not a human being. He does not possess the emotions or the easy-going approach as humans of giving a ‘pass’ to rule breakers. He is not able to violate any aspect of His character. Otherwise He would be imperfect, and thus not God.
The Christian should realize that since millions of humans will be subjected to eternal damnation, that there ought not to be any levity when it comes to the discussion of Hell. For it should be remembered, that had it not been for the saving work of Christ on our behalf even the believer deserves the punishment of Hell.
“For in such a manner did God love the world, insomuch that His Son, the uniquely-begotten One, He gave, in order that everyone who places his trust in Him may not perish but may be having life eternal. For God did not send off His Son into the world in order that He might be judging the world, but in order that the world might be saved through Him...The one who places his trust in the Son has life eternal. But he who refuses to place his trust in the Son, being of such a nature that he refuses to be persuaded, shall not see life, but the wrath of God is abiding on him.” (John 3:16-17, 36) [8]
[1] Chafer, L.S. (1976). Systematic Theology, Dallas, TX: Dallas Seminary Press, 4.427
[2] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
[3] Geisler, Norman L. (2002). Systematic Theology, Minneapolis, MN: Bethany House, 2002, 4.328
[4] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: Thomas Nelson, 2.300.
[5] Chafer, 4.429.
[6] Chafer, 4.430
[7] Pentecost, J. Dwight (1964). Things to Come, Grand Rapids, MI: Zondervan, p. 555
[8] Wuest, K. S. (1961). The New Testament: An Expanded Translation. Grand Rapids, MI: Eerdmans, Jn 3:16–17, 36.
© 2022 David M. Rossi
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