Eternal Fire and Sodom

John Gill in commenting on Jude 7, and the punishment of "πυρὸς αἰωνίου" (eternal fire) that came upon Sodom, mentioned Philo.  Philo, in his work, "On Abraham," comments on Sodom and its punishment, thus: 

XXVI(133) "The country of the Sodomites was a district of the land of Canaan, which the Syrians afterwards called Palestine, a country full of innumerable iniquities, and especially of gluttony and debauchery, and all the great and numerous pleasures of other kinds which have been built up by men as a fortress, on which account it had been already condemned by the Judge of the whole world. "

...

XXVII. (137) But God, having taken pity on mankind, as being a Saviour and full of love for mankind, increased, as far as possible, the natural desire of men and women for a connexion together, for the sake of producing children, and detesting the unnatural and unlawful commerce of the people of Sodom, he extinguished it, and destroyed those who were inclined to these things, and that not by any ordinary chastisement, but he inflicted on them an astonishing novelty, and unheard of rarity of vengeance; (138) for, on a sudden, he commanded the sky to become overclouded and to pour forth a mighty shower, not of rain but of fire; and as the flame poured down, with a resistless and unceasing violence, the fields were burnt up, and the meadows, and all the dense groves, and the thick marshes, and the impenetrable thickets; the plain too was consumed, and all the crop of wheat, and of everything else that was sown; and all the trees of the mountain district were burnt up, the trunks and the very roots being consumed. (139) And the folds for the cattle, and the houses of the men, and the walls, and all that was in any building, whether of private or public property, were all burnt. And in one day these populous cities became the tomb of their inhabitants, and the vast edifices of stone and timber became thin dust and ashes. (140) And when the flames had consumed everything that was visible and that existed on the face of the earth, they proceeded to burn even the earth itself, penetrating into its lowest recesses, and destroying all the vivifying powers which existed within it so as to produce a complete and everlasting barrenness, so that it should never again be able to bear fruit, or to put forth any verdure; and to this very day it is scorched up. For the fire of the lightning is what is most difficult to extinguish, and creeps on pervading everything, and smouldering. (141) And a most evident proof of this is to be found in what is seen to this day: for the smoke which is still emitted, and the sulphur which men dig up there, are a proof of the calamity which befell that country; while a most conspicuous proof of the ancient fertility of the land is left in one city, and in the land around it. For the city is very populous, and the land is fertile in grass and in corn, and in every kind of fruit, as a constant evidence of the punishment which was inflicted by the divine will on the rest of the country.

Even today, the "Ein Gedi hot springs" and "Ma'in Hot Springs" are near the Dead Sea.  I'm not sure whether Philo had in mind volcanic activity, or the steam of hot springs, or what exactly he had in mind, but his point is failure obvious: he believed that the fire that burned Sodom was still burning.  Given that Philo was roughly contemporaneous with Jude (probably 25 years older or so), it is not at all a stretch to assume that Jude was using the perceived endless burning of Sodom as an illustration of the punishment that awakes the wicked.

Affirmative Constructive Speech for Hell Debate with Eddie Crume

The orthodox doctrine of Hell is not fully captured by the Apostles' Creed, which speaks of the the judgment of the living and the dead, but nevertheless makes the short list of important doctrines in Hebrews 6. 

Hebrew 6:1-3

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit.

Hebrews delivers on this by mentioning the judgment at least twice:

Hebrews 9:27

And as it is appointed unto men once to die, but after this the judgment:

Hebrew 10:26-31

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.

While the New Testament provides some of the clearest teachings on Hell, the judgment of Hell is not new to the New Testament:

Daniel 12:2

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.

In the New Testament, we hear of Hell from Jesus' lips:

Matthew 25:46

And these shall go away into everlasting punishment: but the righteous into life eternal.

We also hear of it from the lips of demons:

Matthew 8:29

And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

We also hear it in parables:

Matthew 18:34

And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

Luke 16:23

And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

We see the torments of Hell depicted in the Apocalypse:

Revelation 14:11

And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

Revelation 20:10

And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

And we are told that the wicked will go to be punished with the devil:

Matthew 25:41

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

Even though the lake of fire is referred to as the "Second Death" the lake is the place where the wicked will have their place:

Revelation 21:8

But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

In explaining the parable of the unjust steward, Jesus explicitly describes as eternal the habitations of those who serve unrighteous mammon. 

Luke 16:9

And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

This is a grievous doctrine to many folks.  They think it's somehow inappropriate for God to punish sin so harshly.  Thus, some latch on to passages that metaphorically describe the lost in inanimate terms:

Isaiah 66:24

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.

Jesus alludes to this passage to describe Hell:

Mark 9:42-48

And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 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, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched.  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, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. 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 hell fire: Where their worm dieth not, and the fire is not quenched.

As can be gleaned from this usage, the picture of fire and worms is one of suffering that people will endure, not a literal description of the situation.  Moreover, while destruction metaphors are one set of the descriptions of the afterlife, they are not the only one.

Hell is also described in terms of darkness:

Matthew 8:12

But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

Matthew 22:13

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

Matthew 25:30

And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

The darkness is associated with both crying and with anger.   

Jude 12-13 describes some wicked people this way:

These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

The apostle Peter describes them similarly:

2 Peter 2:17

These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.

Finally, there are some who try to go the other way, and have everyone saved.

Hebrews explains that the time of salvation is limited:

Hebrews 4:6-7

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

Moreover, the two-fold division of humanity is not only seen from the left-hand and right-hand or righteous and wicked distinctions but also from the Apostle's teaching:

Romans 9:22-24

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: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Thus, while there is a general resurrection coming, it has two categories:

John 5:29

And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

**** 

Endnotes:

Anathema 9 of the Emperor Justinian Against Origen at the Second Council of Constantinople (AD 553 - also known as the Fifth Ecumenical Council): If anyone says or thinks that the punishment of demons and of impious men is only temporary, and will one day have an end, and that a restoration (ἀποκατάστασις) will take place of demons and of impious men, let him be anathema.

Rebuttals to C. Jay Cox's Seven Arguments for Annihilationism

C. Jay Cox has seven arguments for annihilationism.  In the following discussion, I respond to and rebut each of them, in advance of a debate he and I have planned.  His points are listed as "CJ" and mine as "TF."  This is not an attempt to replace the debate, but rather, hopefully, to improve the quality of the debate.  

CJ1. The Doctrine of Eternal Conscious Torment Implies "Sadism" which is Contrary to God's Nature

CJ typically argues this point from verses that talk about God desiring all to come to salvation or not taking any pleasure in the death of the wicked.

TF1A:

One flaw with this argument is the assumption that inflicting pain on others is sadism. Other motives can include a motive to help the person (as in the case of surgeons and dentists) or even apathy (as in the case of narcissists). It's simply assuming the worse of God to assume that God's motive for Hell is sadism.  God's self-motivation is, at least, his own glory.

TF1B:

Another flaw is that CJ has to admit that Scripture itself portrays God as tormenting the devil (and the beast and the false prophet) forever:

Revelation 20:10

And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

In the past, CJ has expressed some uncertainty about the interpretation of this verse.  Nevertheless, even if CJ were to deny the most straightforward meaning of the text and claim that this was just a metaphor, still this is a description of God's actions that God applies to Himself.

Furthermore, recall that the damned are sent to receive the same punishment as the devil:

Matthew 25:41

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

That is a punishment of everlasting fire.  The only obvious reason that the fire is described as "everlasting" is that it will continue doing what it does forever.

TF1C:

Furthermore, while God is not sadistic, CJ must have misunderstood the passages he quoted, because God describes himself not as apathetic about punishing the wicked, nor as saddened by his task, but this way:

Psalm 2:4

He that sitteth in the heavens shall laugh: the Lord shall have them in derision.

Psalm 37:13

The Lord shall laugh at him: for he seeth that his day is coming.

Psalm 59:8

But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.

Proverbs 1:26

I also will laugh at your calamity; I will mock when your fear cometh;

Likewise:

Rom 9:22

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:

Hebrews 10:30-31

For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.

CJ2: Eternal Punishment for Temporal Sins is Unfair but God is Fair

CJ typically appeals to the Lex Taliones or the like

TF2A: See TF1A above, as Scripture says God will punish the devil eternally.

TF2B:  The Lex Taliones is a civil law for crimes by humans against humans.  There are other punishments in the civil law of Moses including the death penalty for proselytizing false religions, engaging in witchcraft, or violating the sabbath.  So, while the punishments are just, they are not always of the same kind as the crime, as in the Lex Taliones.  Also, the punishments for crimes against God are much more severe than against humans.  You aren't punished under the law of Moses for crimes against humans unless you cause an injury.  You cannot injure God, but you are still punished for crimes against God.

TF2C: Sins against humans are serious, but sins against God are much more severe, because they are an offense to the dignity of the eternal God.  No temporal punishment is sufficient to pay one's debt.

TF2D: Even if one could pay the debt of punishment by a period of time in hell, Scripture does not suggest that the lost ever become holy.  Thus, we have every expectation that the wicked will continue to sin in Hell.

Ecclesiastes 11:3

If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.

Jeremiah 13:23

Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.

Matthew 25:30

And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

Revelation 16:8-11

And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.  And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.

CJ3: Eternal Life is the Opposite of Death

TF3A: The Scriptures contrast "eternal life" with a variety of expressions including those that suggest some kind of death ("perish" in John 3:15; "lose it" (namely life) in John 12:25; and "death" in Romans 6:23) but Scripture also contrasts eternal life with "everlasting fire" Matthew 18:8, with "everlasting punishment" in Matthew 25:46, with "corruption" in Galatians 6:8, and with "shame and everlasting contempt" in Daniel 12:1, as well as abiding under God's wrath in John 3:36 and thirsting in John 4:14.  Furthermore, Revelation makes it clear that the lake of fire is the second death (Revelation 21:8).

TF3B: Additionally, the Scriptures explain that Eternal Life is something we have now, not only in the future, and that it is union with Christ.  

1 John 5:11

And this is the record, that God hath given to us eternal life, and this life is in his Son.

John 17:3

And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

TF3C: Further to TF3B, this is why the second death is described in terms of separation from God:

2 Thessalonians 1:9

Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

And contrast:

Jude 24

Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,

TF3D: Further to TF3D this was pictured for us in the Old Testament in multiple cases where sin is not permitted in the presence of God:

Genesis 3:8

And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

Genesis 4:16

And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

Jonah 1:10

Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the LORD, because he had told them.

Leviticus 22:3

Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD.

Jeremiah 52:3

For through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.

TF3E: Also, the death and life contrast applies to the present state:

John 5:24

Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

CJ4: 4. Hell is Constantly Described as a Fire as Burning Up of Chaff, Trash, and Human Sacrifices (Gahenna is reference to this)

TF4A: There are multiple illustrations of hell and of God's wrath.  Fire is one of the illustrations.

TF4B: Even when fire is mentioned, burning up is not the constant point.  Compare Revelation 20:10, quoted above.

TF4C: There are other, fundamentally different, illustrations, such as everlasting chains or chains of darkness (Jude 6, 2 Peter 2:4) and darkness (Job 10:22; Proverbs 20:20) mist of darkness (2 Peter 2:17) blackness of darkness (Jude 13) or outer darkness (Matthew 8:12; Matthew 22:13; Matthew 25:13).

Ecclesiastes 11:8

But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.

CJ5: This Fire is the Second Death, a Literal Death (as opposed to Eternal Life)

TF5: The lake of fire is something capable of torturing the devil and his angels, which are spirits.  Moreover, it's not just that the wicked are thrown in, they have a place there.  The lake of fire is the second death.  Yet the punishment is also darkness.  That's because both darkness and fire are both symbols of suffering due to pain and fear, see Revelation 16:8-11 above.

CJ6: Wicked are constantly described as Perishing, Dying, Being Destroyed, Being given to Destruction

TF6: There are definitely those descriptions, but since there are other descriptions (see above), they must be harmonized.  Notice, for example, that the beast and false prophet are cast alive into the lake of fire.

Revelation 19:20

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

Likewise, Korah is described as going down to the abyss alive:

Numbers 16:33

They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

Likewise, the grave is described as a prison:

Job 17:16

They shall go down to the bars of the pit, when our rest together is in the dust.

It's a prison that will not hold believers:

Matthew 16:18

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

CJ7: Hades is a place of torment but is Destroyed

TF7A: The verse in mind is this:

Revelation 20:14

And death and hell were cast into the lake of fire. This is the second death.

TF7B: In context, death and hell are symbols of the places of the lost, since the lost were "in them":

Revelation 20:13

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.

Indeed, these are places to which there are keys:

Revelation 1:18

I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

It is true that they are also personified in chapter 6, but there is no reason to treat Revelation 20:14 as referring to those personifications rather than the places of Revelation 20:13.

Revelation 6:8

And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell 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.

TF7C: Keep in mind that death and hell (as places) are essentially synonymous in Hebrew thought, see 2 Samuel 22:6, Psalm 18:5, Psalm 55:15, Psalm 116:3, Proverbs 5:5, Proverbs 7:27, and Habakkuk 2:5. Similarly, there is fascinating passage in which they are both places and seemingly personified in Isaiah 28:15 and 18.

-TurretinFan

Where are all the ashes?

 If Annihilationists were right, one might expect to see the end of the wicked more often equated with non-existence.  Of course, not all Annhilationists say that man ceases to exist, sometimes they will say he is reduced to ashes.

One nice thing about the ashes argument is that there is a Biblical "ashes" motif that it can be drawn from.  For example, at Genesis 18:27, Abraham calls himself "dust and ashes" (עָפָר וָאֵֽפֶר).  The Hebrew word for ashes, transliterated 'epher, is used about two dozen times in the Old Testament.

The first is Abraham's usage.

The second/third is in the ordinance of the red heifer, which is burned up, reduced to ash, the ashes are gathered up, and then placed in a clean place outside the camp.  Even the person who touches the ashes is considered ceremonially unclean.  The purpose of the sacrifice is the purification of sin. (Leviticus 19:1-10)

Many are ashes that are applied to the body as a sign of mourning (2 Samuel 13:19, Esther 4:1, 3, Isaiah 58:5, 61:3, Jeremiah 61:3, Ezekiel 27:30, Daniel 9:3, Jonah 3:6)

Several are in the book of Job.  In Job 2:8, Job sits down amongst the ashes with a potsherd.  In Job 13:12, Job compares his friends to ashes and bodies of clay.  In John 30:19, Job complains that he has become like dust and ashes.  In Job 42:6, Job repents in dust and ashes.

The afflicted person in Psalm 102 complains that he has eaten ashes like bread (Psalm 102:9).

Psalm 147:16 compares the hoarfrost to scattered ashes.

Lamentations 3:16 describes a person having their teeth broken with gravel and covered with ashes.

The main two places of interest to annihilationists are two places where they are described in ashen terms.  

The first is Ezekiel 28, regarding the destruction of the King of Tyre.  In this passage, a picture is painted of the King of Tyre that describes him in lofty terms, but then calls for his destruction in terms of a fire coming from inside of him, devouring him, turning him to ash, and him becoming nothing more than a terrifying experience for those who saw it, concluding with "never shalt thou be any more."  (Ezekiel 28:19)  This end is similar to those described by Ezekiel 26:21 (where it is about the city of Tyre) and Ezekiel 27:36 (also about the city of Tyre).  The most natural understanding, therefore, of this pericope is that it is about the destruction of the city of Tyre as such.  Interestingly, one of the defensive strategies that the men of Tyre used was to set their own ships on fire and kamikaze attack Alexander the Great's causeway.  It was initially effective, apparently, but ultimately they suffered a humiliating defeat.

The final reference is Malachi 4:3, where the wicked are describes as being "ashes under the soles of your feet" in the day that comes that burns the proud like stubble in an oven.  If this were the only, or the dominant description of the afterlife, then annihilationism would be a lot more tempting. 

I would be remiss if I did not point out that another word for ashes was used in Exodus 9:8&10 to describe the ashes that Moses sprinkled toward heaven, resulting in the plague of boils. Likewise, there is a further word for that can mean fat or the ashes thereof (deshen), which is used of sacrificial ashes in Leviticus 1:16, 4:12, 6:10-11, 7:10, and 1 Kings 13:3&5.  The only place where deshen might be of particular interest to annihilationists is in Jeremiah 31:40, describing a valley of dead bodies and ashes.  This may be awkward, though, as that valley is described as being holy to the Lord.

The New Testament refers to the same sackloth and ashes practice (interestingly in reference to a hypothetical preaching of the gospel to Tyre) at Matthew 11:21 and Luke 10:13.  Likewise, the New Testament mentions ceremonially cleansing ashes (apparently of the red heifer) Hebrews 9:13.    

Finally, the English word "ashes" is typically used as part of the translation of the verb in 2 Peter 2:6, which refers to the incineration of Sodom and Gomorrha.

While the Old Testament speaks of some kind of annihilation of the city of Tyre, there is not any closely similar statement made regarding unbelievers.  The closest would be 2 Peter 2:6, which we may consider under a separate post.

In short, if annhilationism were correct, one would expect the Scriptures to be more full of ashes than they are.  They are not ash-free, but certainly the few mentions of ashes are not really enough to justify annihilitionist reliance on them over against explicit didactic teachings on the subject.

What about Olam (עוֹלָם), Ad (עַד), and Nesah (נֶצַח)?

If you are going to consider the subject of the eternal torments of hell, you cannot limit yourself to the New Testament.  You also should not limit yourself to English, but should also consider the usual words translated as "eternal" or the like in the Old Testament text.

Olam, Ad, and Nesah

One fairly common (439 uses) word in the Old Testament is the masculine noun, Olam (עוֹלָם), which is usually translated ever, everlasting, old, perpetual, or evermore.  It is the word used to describe the effect of the tree of life in Genesis 3:22 ("live for ever").  It is also the word used to describe Jehovah as the "everlasting God" in Genesis 21:33 and the reign of God as being "for ever (עוֹלָם) and ever (עַד)" in Exodus 15:18.  It's a word that typically refers to a long duration.  So, even when it doesn't mean eternity, it means a long time (like the pre-flood "mighty men which were of old").  Sometimes olam is used in connection with an ordinance or law, such that it is designated a perpetual law.  Many times we are told (especially in Psalm 136) that God's mercy endures for ever. 

Ad (עַד) mentioned above in Exodus 15:18 is a less common word (49 uses) that has a similar sense of continuity.  Sometimes it's used as a poetic variety word choice, as in Habakkuk 3:6, where it is parallel to olam, or Amos 1:11 where it is parallel to nesah (נֶצַח), or as an emphatic, as in Genesis 3:22 and Micah 4:5 where it is piled onto olam ("for ever and ever").  

Nesah (נֶצַח) is used about as often (43 uses) as ad.  While it is often translated as "ever," the connotation is more forward looking, as to a distant goal.  In 1 Samuel 15:29 God is called the "Strength of Israel" using this word (נֵצַח יִשְׂרָאֵל) and this word translated as "Victory" is also treated as one of God's attributes, alongside greatness, power, and glory in 1 Chronicles 29:11.  

Some Key Verses 

There are a number of Old Testament verses that are key to any discussion about hell being a place of eternal torment.

Daniel's Two Resurrections

Daniel 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life (לְחַיֵּי עוֹלָם), and some to shame and everlasting contempt (לַחֲרָפוֹת לְדִרְאוֹן עוֹלָֽם).

In this verse, Daniel is given a prophesy about the general resurrection of both the righteous and the wicked.  The former are resurrected to everlasting life, whereas the latter are resurrected to everlasting shame/contempt.

Isaiah's Contrasting Destinations

Isaiah 45:17 But Israel shall be saved in the LORD with an everlasting salvation (תְּשׁוּעַת עוֹלָמִים): ye shall not be ashamed nor confounded (לֹא־תֵבֹשׁוּ וְלֹא־תִכָּלְמוּ) world without end (עַד־עוֹלְמֵי עַֽד).

Of course, there are two ways of looking at this promise in Isaiah 45:17.  One way is as a promise of endless (the use of "ad" twice and "olam" once is translated here as "world without end") protection from shame/confounding.  This may indeed be the best way.  The other way is as contrasting endless salvation with endless shame/confounding.  Even if the former way is correct, when you compare Isaiah 45:17 with Daniel 12:2 it becomes clear that Daniel is making a claim about perpetual shame.

Imprecatory Psalm  

Psalm 83:17 Let them be confounded and troubled for ever (עֲדֵי־עַד); yea, let them be put to shame, and perish:

In this psalm, Asaph prays for the wicked to be "confounded and troubled" "for ever" using an emphatic duplication of ad.  Does Asaph have in mind the punishments of hell or merely the temporal punishments of this life? Perhaps it is the latter.  Nevertheless, the perpetual administration of God's wrath on the wicked is the point being conveyed.

Unquenchable Fire

Isaiah 34:10 It shall not be quenched night nor day (לַיְלָה וְיוֹמָם); the smoke thereof shall go up for ever (לְעוֹלָם): from generation to generation (מִדּוֹר לָדוֹר) it shall lie waste; none shall pass through it for ever and ever (לְנֵצַח נְצָחִים).

"Day and night" is a Hebrew way of saying "constantly" or "without interruption."  See, for example, Leviticus 8:35, Deuteronomy 28:66, Joshua 1:8, 1 Samuel 25:16, 1 Kings 8:59, 1 Chronicles 9:33, 2 Chronicles 6:20, Nehemiah 1:6 and 4:9, Psalms 1:2, 32:4, 42:3&8, 55:10, Isaiah 60:11, Jeremiah 9:1, 14:7, 16:13, 33:25(?), and Lamentations 2:18.  It's the same reason that Jesus three day and night burial does not mean 6 half days, but instead an uninterrupted period that starts on the first day and ends on the third day. 

The point about the fire not being quenched day or night is that there is no relief from the fire. It's not as though the fire burns for one hour and then there is a break.  No, the fire is continual.

The endless (olam) ascent of the smoke is not that the column of smoke is a really high column that never gets to the top of the atmosphere.  The endless ascent of the smoke is an indication that the fire continues forever.

The phrase "from generation to generation" (מִדּוֹר לָדוֹר)(midor lador) is another Hebrew idiom for "forever."  See, for example, Exodus 17:16, Isaiah 13:20, 34: 17, and 51:8, Jeremiah 50:39, Lamentations 5:19, Daniel 4:3 and 4:34, and Joel 3:20. Mary uses this same idiom (as translated into Greek) in Luke 1:50.  It's similar to the expression, "to all generations" (לְדֹר־וָדוֹר)(ledor vador) (Exodus 3:15 and numerous places in the Psalms).  Likewise, Mary uses this idiom (as translated into Greek) in Luke 1:48.

To "lie waste" here refers to the land being, in essence, desert - ruined, destroyed, or the like.

Finally, the duplication of nesah (forever and ever) is used to describe the fact that one one will pass through the land.  This seems to be connected to the idea that this a wasteland, as per the "lie waste." All the goodness of the land is gone.

Interestingly, though, this same verb, "to pass," is used like in English to refer to death.  When someone dies, we say they passed away. I'm reluctant to dogmatically insist that the sense of this verse is that no one will die.

Fire that Burns Forever

Jeremiah 17:4 And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever (עַד־עוֹלָם). 

This passage is not necessarily primarily about the fires of hell.  Nevertheless, this verse demonstrates that the idea of God's judgment wrath burning like a never-ending fire is one Old Testament picture of God.

Everlasting Reproach, Shame, and Confusion

Jeremiah 20:11 But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten.

Jeremiah 23:40 And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.

I mention these verses as examples of God's never-ending judgment including not only pictures of physical suffering (like that caused by fire) but also of mental anguish (reproach, shame, and confusion).  Hence the weeping/wailing and gnashing of teeth that Matthew mentions (link to post) or the darkness (fear) and furnace (pain) metaphors Matthew employs. 

Psalm 9:5 Thou hast rebuked (גָּעַרְתָּ) the heathen, thou hast destroyed (אִבַּדְתָּ) the wicked, thou hast put out (מָחִיתָ) their name for ever and ever (לְעוֹלָם וָעֶֽד).

The heathen and wicked are the same group in mind, and rebuking them should be taken as something more akin to cursing them as opposed to just offering constructive criticism.  Destroying them uses the word, abad, which we have seen above.  The putting out their name here refers to something like blotting out or erasing their name. There is a similar expression in Deuteronomy 9:14, Deuteronomy 29:20, and 2 Kings 14:27.  The 2 Kings reference refers to the LORD contrasting such a judgment with salvation.  The Deuteronomy passages provide interesting parallels.  Deuteronomy 9:14 says, "Let me alone, that I may destroy them (וְאַשְׁמִידֵם), and blot out (וְאֶמְחֶה) their name from under heaven: and I will make of thee a nation mightier and greater than they."  Here the parallel word, a form of samad, is a very strong term for destruction. Similarly, Deuteronomy 29:20 states, "The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out (וּמָחָה) his name from under heaven."  Notice that here the cursing is explicit and God's negative disposition is described as "smoking."  

While the putting out of their names could have various senses, it seems to have at least a negative psychological connotation, namely a reputational loss. 

Psalm 78:66 And he smote his enemies in the hinder parts: he put them to a perpetual (עוֹלָם) reproach (חֶרְפַּת).

The hinder parts would be the rear ends of the enemies.  Children get smitten there when they disobey their parents.  Part of the punishment of God's enemies is the shame of being punished by God.  The humiliation is part of the punishment.  

Destroyed Forever  / Perish Forever

Psalm 92:7 When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed (לְהִשָּֽׁמְדָם) for ever (עֲדֵי־עַֽד): 

There are cases where the Old Testament uses "for ever" in the context of destruction, in a way that when taken in isolation may sound a bit like annihilation.  Everlasting destruction can have a very different connotation from everlasting punishment.  So, it's easy to understand how this verse could be interpreted as though the wicked will be permanently destroyed, if it were taken alone.

Job 4:20 They are destroyed (יֻכַּתּוּ) from morning to evening (מִבֹּקֶר לָעֶרֶב): they perish (יֹאבֵֽדוּ) for ever (לָנֶצַח) without any regarding it.

From morning to evening is another Hebrew way of saying "continuously" (Exodus 18:13, Exodus 27:21, and Acts 28:23).  The first word translated "destroyed" (katat) here has the sense of receiving a beating or smashing.  Thus, this is more of a picture of continually being struck.  

The word for "perish" here (abad) implies death and seems to literally come from the sense of wandering away or being lost in that sense.

The best way of understanding this verse, however, is that the being destroyed and perishing are characteristics of humanity as such, and not about individuals.  The point of the text is about how the human race is continually dying off.

Job 20:7 Yet he shall perish (יֹאבֵד) for ever (לָנֶצַח) like his own dung: they which have seen him shall say, Where is he?

The comparison here is interesting. Dung is (generally speaking) something which we make sure goes away, never to be seen by us again.  The point is not just that the wicked will get temporarily misplaced but that he will be gone (abad) and not be coming back.  By itself, this verse might seem to suggest that the wicked will not be resurrected.  Nevertheless, we know from other Scripture that the death of the wicked is their end in this life only, but that they will face eternal judgment in the next life.

Numbers 24:20 And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be that he perish (אֹבֵֽד) for ever (עֲדֵי). 

Numbers 24:24 And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish (אֹבֵֽד) for ever (עֲדֵי).

Once again, the word for "perish" here is abad.   The thing being discussed is the personification of Amalek.  In the case of Amalek (as a nation), one can say that it was annihilated.  You may recall that a significant destruction of the Amalekites came under Saul (whose failure to completely destroy them cost his family the kingdom) and then a further destruction of the Amalekites came under David (who killed all but 400 of them) and then the final destruction of the Amalekites came under Hezekiah.  The verses don't have much to do with our subject, but I've included them anyway just for the sake of completeness.

Poetic Uses

Psalm 143:3  For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long (עוֹלָֽם) dead.

To dwell in darkness is here demonstrated to refer to those who have been dead for a while, as distinct from those recently deceased. It provides contrast to the beauty of Isaiah 9:2,  "The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined."

Jonah 2:6 I went down to the bottoms of the mountains; the earth with her bars was about me for ever (לְעוֹלָם):  yet hast thou brought up my life from corruption, O LORD my God.

I find this fascinating.  Obviously, Jonah does not mean he literally was underground nor that he was literally there forever.  Moreover, we know from the New Testament that the sign of Jonah was a sign of Jesus Christ.  So, it is interesting to reflect on the sense in which Jonah's death forever under the earth, kept in by the bars of the earth (Hell's gates), was something that Christ experienced for us.

Gnashing (Brygmos βρυγμός) of Teeth

Amongst the various descriptions of suffering in hell, one notable description is the gnashing of teeth.  In the New Testament, Matthew provides this description six times, and Luke just once.  While we use a gerund, the Greek is usually a noun, Brygmos.

Matthew 8:12  But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing (βρυγμὸς) of teeth.

Matthew 13:42 And shall cast them into a furnace of fire: there shall be wailing and gnashing (βρυγμὸς) of teeth.

Matthew 13:50 And shall cast them into the furnace of fire: there shall be wailing and gnashing (βρυγμὸς) of teeth.

Matthew 22:13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing (βρυγμὸς) of teeth.

Matthew 24:51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing (βρυγμὸς) of teeth.

Matthew 25:30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing (βρυγμὸς) of teeth.

Luke 13:28 There shall be weeping and gnashing (βρυγμὸς) 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.

There is one Septuagint use of the term, in a passages that is wrath-related but probably not particularly relevant:

Proverbs 19:12 The king's wrath is as the roaring of a lion (βρυγμῷ λέοντος); but his favour is as dew upon the grass.  (Cf. Proverbs 20:2 and see the discussion below)

Aside from the Lex Taliones, Matthew only references teeth in connection with them being gnashed in suffering.  While Mark does not speak of the Brygmos of teeth, Mark similarly describes of a demonic gnashing (τρίζει) his teeth in Mark's only mention of teeth (Mark 9:18).  Teeth show up for the last time in the NT in them mouths of the locusts from hell (Revelation 9:8).

The corresponding verb Brycho (βρύχω) is used once in Acts and a number of times in the Septuagint, in a similar way.

Acts 7:54 When they heard these things, they were cut to the heart, and they gnashed (ἔβρυχον) on him with their teeth.

Job 16:9  He teareth me in his wrath, who hateth me: he gnasheth (ἔβρυξεν) upon me with his teeth; mine enemy sharpeneth his eyes upon me.

Psalm 35:16 With hypocritical mockers in feasts, they gnashed (ἔβρυξαν) upon me with their teeth.

Psalm 37:12 The wicked plotteth against the just, and gnasheth (βρύξει) upon him with his teeth.

Psalm 112:10 The wicked shall see it, and be grieved; he shall gnash (βρύξει) with his teeth, and melt away: the desire of the wicked shall perish.

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

Except for Proverbs 19:12, the OT examples of gnashing are some form of haraq (חָרַק).  Proverbs 19:12 uses naham (נַהַם), which means something like "roar,"  While this may seem unrelated, the related word (nāham) can refer both to the roarings/growlings of wild animals and also to the groanings of those suffering.  Ultimately, though, the point is fundamentally the same.  It is a sense of anguish and frustration.

Matthew associates this gnashing of teeth with:

• Outer Darkness (Matthew 8:12, 22:13, 25:30)
• Furnace of Fire (Matthew 13:42&50)

This may seem paradoxical as fire produces light, not darkness.  Nevertheless, when one remembers that the darkness and fire here are images to represent an underlying idea, and not the thing itself, darkness is a source of fear (mental anguish) and fire is a source of pain (physical anguish).

Moreover, notice the connection between Luke 13:28 about seeing Abraham and all the prophets and the parable of the Rich Man and Lazarus (e.g. Luke 16:23), in which the Rich Man sees Lazarus in the bosom of Abraham.  This emphasizes that the punishment of the wicked will include a consciousness of their own relative misery set in contrast to the blessedness of the believers.

What about Apollymi?

Sometimes a person who is an annihilationist will argue as follows (Please note that I'm not endorsing any aspect of this representation except the spelling of the lexical form of the Greek word):

1) The most common description of the fate of the wicked is that are destroyed, using the verb, ἀπόλλυμι (apollumi or apollymi).

2) The verb ἀπόλλυμι is the same verb used by certain apparently annihilationist Greeks to describe their own view, as well as by Athenagoras to describe a view he rejects in favor of the eternal conscious torment view.  

3) Therefore, an annihilationist understanding of "perish" should be understood as the meaning of ἀπόλλυμι in passages that speak of the fate of the wicked.

I answer:

A) Reading minority Greek views of the afterlife into New Testament usage is a terrible, terrible hermeneutic.  While the New Testament uses Greek, and while Hellenistic views are part of the cultural background of the New Testament, the "mainstream" Greek view of the afterlife was not annihilation, but continued conscious existence as a disembodied spirit in a place of the dead.  So, it makes little sense to apply the seemingly minority views of certain Greek philosophers.

B) We cannot simply adopt the dominant Greek understanding of the afterlife.  After all, Paul consciously rejects the Greek view by teaching a resurrection from the dead, which the Greeks rejected as foolish (see Paul's message on Mar's Hill, Acts 17). So, just because Greek mythology regarding the afterlife is anti-annihilationist, is in itself insufficient to resolve the question. 

C)  There is no undisputed New Testament usage where the verb ἀπόλλυμι refers to annihilation of body and soul. While this may seem like a trivial point, it distinguishes this discussion from cases where a word has an undisputed meaning in other parts of the New Testament.  In this case, however, the annihilationist meaning is never the undisputed meaning.  

D) In the places where the meaning of the verb ἀπόλλυμι is undisputed, it has a semantic range similar to the English word, "lost."  The meaning is very context dependent.  If a ship is lost at sea, we never see it again.  If you get lost driving to Grandma's house, you arrive an hour late.  If a sheep is lost, a shepherd goes and finds it.  If soldiers are lost in battle, a funeral is appropriate. Similarly, as shown below, while the word usually just means to kill a person, there is a wide range of meanings.

E) In at least one relatively undisputed place, the meaning of  the verb ἀπόλλυμι referring to a human loss of life cannot be interpreted in annihilationist sense: "He that findeth his life shall lose it (the disputed use; cf. John 12:25): and he that loseth (the undisputed use) his life for my sake shall find it." (Matthew 10:39; and the same again in Matthew 16:25; Mark 8:35; Luke 9:24-25)  The undisputed use here does not refer to annihilation, but simply death from which the person is resurrected.  

F) The verb ἀπόλλυμι in some form occurs about 92 times in about 86 verses in the NT, and about 271 times in about 263 verses in the canonical books of the Septuagint. The following surveys the NT use.

Most often the meaning is something like "kill" or "die":

- Matthew 2:13 Herod wants to kill the young child

- Matthew 8:25 (Mark 4:38; Luke 8:24) The disciples woke up Jesus because they thought they would die in the storm

- Matthew 10:39 (as mentioned above and similarly Matt. 16:25; Mark 8:35; Luke 9:24; Luke 17:33) speaks about people being martyred for Christ

- Matthew 12:14 (Mark 3:6; Mark 11:18; Luke 19:47) Jewish leaders plot to kill Christ

- Matthew 21:41 (Mark 12:8; Luke 20:16) Master of the garden will kill the wicked husbandmen

- Matthew 22:7 King killed the murderers

- Matthew 26:52 Sword will kill those who use it

- Matthew 27:20 Jews ask Romans to kill Jesus

- Mark 9:22 Devil tried to kill possessed man by quasi-suicide

- Luke 6:9 Killing on the sabbath

- Luke 9:56 Jesus didn't come to kill people

- Luke 11:51 Zacharias was martyred

- Luke 13:33 Jesus must die at Jerusalem

- Luke 15:17, 24, and 32 Prodigal son was dying of starvation and was presumed dead

- Luke 17:27 (2 Peter 3:6) Flood killed everyone except Noah and his family

- Luke  17:29 Fire from heaven killed those of Sodom 

- John 11:50 better to prevent the whole nation from dying

- John 18:14 better for Jesus to die instead of the people

- Acts 5:37 Judas of Galilee died

- 1 Corinthians 10:9-10 Rebellious Israelites killed in the wilderness by the serpents and the destroyer

- Jude 5, 11 Rebellious Israelites killed in the wilderness

Sometimes the meaning is something like "lose" in the sense of not having the thing any more:

- Matthew 5:29-30 losing an eye or a right hand (by being plucked out or cut off) rather than being cast into hell
- Matthew 10:42 (Mark 9:41) not losing the reward (a seemingly idiomatic usage) for giving a cup of cold water
- Luke 21:18 losing a hair from your head
- 2 John 1:8 not losing a reward

Sometimes the meaning is something like "spoil" in the sense of the thing going bad:
- John 6:12 uncollected fragments of food going to waste
- John 6:27 food going bad

Sometimes the meaning is something like "ruin" or "spoil":
- Matthew 9:17 (Mark 2:22; Luke 5:37) Breaking old wine skins by putting new wine in them
- John 10:10 Thief comes to destroy (the word in question) in addition to stealing and killing
- Romans 14:15 (1 Corinthians 8:11) Don't hurt your brother with your Christian meat-eating liberty
- James 1:11 of the decay of flowers
- 1 Peter 1:7 of the decay of gold

Sometimes the meaning is something like "misplaced":

- Matthew 10:6 & 15:24 The lost sheep of the house of Israel

- Luke 15:4, 6 the 100th sheep that was lost

- Luke 15:8-9 the 10th silver piece that was lost

Sometimes the meaning is similar to mentally ruin:

- 1 Corinthians 1:19 the wisdom of the wise will be destroyed  in parallel to prudence being despised 

Dead without resurrection:

- 1 Corinthians 15:18 (if there is no resurrection then ...)

Disputed (at least I assume they would be) passages:

- Matthew 10:28
- Matthew 10:39 (the first usage in that verse, as discussed above)
- Matthew 18:11 & 14
- Mark 1:24 & Luke 3:34 (about devils)
- Luke 13:3, 5
- Luke 19:10
- John 3:15-16
- John 6:39
- John 10:28
- John 12:25
- John 17:12 and 18:9 (regarding Judas)
- Romans 2:12
- 1 Corinthians 1:18
- 2 Corinthians 2:15
- 2 Corinthians 4:3, 9
- 2 Thessalonians 2:10
- Hebrews 1:11
- James 4:12
- 2 Peter 3:9 (cf. 6)

We could (and perhaps in a future post we will) distinguish the disputed uses into various categories.  For example, sometimes "those who perish" or "the lost" is a collective term for those who are not saved.

The Lake of Fire and the Abyss

In any discussion on Hell, I would be remiss to omit discussion of the Abyss, sometimes translated the "deep" or the "bottomless pit."

In most places in the Scripture, the abyss seems to be watery place (for example, the Spirit of God moves over the watery abyss in Genesis 1).  The main exceptions in the Old Testament are the Red Sea as dried (Psalm 106:9, Isaiah 51:10, and Isaiah 63:13 and possibly Isaiah 44:27).  

Amos 7:4 is the most interesting (for our discussion) exception to the typical usage in the Old Testament.  Amos 7:1-9 provides three pictures of judgment, of which the first is the locusts coming and eating the already-mown grass, and the second is of a fire that devours the Abyss and a part.  These judgments are deemed too severe for Jacob and so a final image of a wall with a plumber's line is provided.  Fascinatingly, the revelation given to John combines these two images with locusts coming forth from the smoking Abyss (Revelation 9:3).     

Paul seems to use the abyss as equivalent to Sheol (Romans 10:7), but for Luke and John it seems to be the place of the fallen angels and the beast (Luke 8:31, Rev. 9:11, 11:7, 17:8, and 20:3).  John may not explicitly mention fire in the Abyss, but it smokes like a furnace (Rev. 9:2).

Moreover, there may be a connection between the Abyss and the lake of fire.  After all, in Revelation 20:7 Satan is loosed from his prison (which is the Abyss per Rev. 20:1-3), wreaks a measure havoc, and is then sent to the lake of fire for eternal torment:

Revelation 20:10

And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. 

They were consigned to the lake of fire in Revelation 19:20.  That's the same place that the reprobate come, according to Jesus: 

Matthew 25:41

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

Likewise the Abyss is the place from which the Beast ascends (Revelation 11:7 and Revelation 17:8).

So, it may be reasonable to connect the two, such that while the Abyss is not explicitly identified as being the Lake of Fire or a part thereof, it is still an image of the same place of eternal torment. 

Josephus on Pharisees on Compatibilism and Hell

Various Jewish sources of the Pharisaical (or related) stripe, provide us with useful background information on the subject of hell.  

Josephus, Jewish Wars, Book II, Chapter 8, Section 14:

But then as to the two other orders at first mentioned, the Pharisees are those who are esteemed most skilful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, and yet allow, that to act what is right, or the contrary, is principally in the power of men; although fate does co-operate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies, but that the souls of bad men are subject to eternal punishment. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behaviour of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 

What do we know about Jesus and the Apostles?

Matthew 23:1-3

Then spake Jesus to the multitude, and to his disciples, saying, The scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

Acts 23:6

But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.

Now, I would not go so far as to suggest that we should simply embrace wholeheartedly whatever one particular Pharisee, such as Josephus, said.  Nevertheless, Josephus' comments provide us with a background to the New Testament.  They provide us with the cultural assumptions of the first century readers.

Similarly, Philo writes: "Clearly this indicates the incorruptibility of the soul, which removes its habitation from the mortal body and returns as if to the mother-city, from which it originally moved its habitation to this place." (Questions and Answers on Genesis 3.11) 

Many modern-day Jewish sects reject eternal damnation.  Nevertheless, we find traces of this idea in, for example:

And, the following are they that have no share in the World to Come but suffer excision and loss of identity, and are damned for ever and ever for their exceeding wickedness and sinfulness: atheists, infidels, traducers of the Torah, dissenters of resurrection and the coming of a Redeemer, apostates, enticers of many to sin, seceders from the congregation, a public perpetrator of sins emulating Jehoiakim, informers, leaders who cast fear upon the congregation not for the sake of God, shedders of blood by defaming people in public, evil-tongued people, he who abolishes circumcision.

Mishneh Torah, Repentance 3.6

Once again, I must reiterate, we do not base our doctrines on those of the unbelieving.  We base our beliefs on Scripture.  These views merely provide background and help us to identify the appropriate interpretation of words within their first century context.

Other Hell-Related Passages and Themes

In my previous post (link), we saw some of the passages and themes related to hell.  This is a supplemental post that addresses some of the other themes related to hell that didn't necessarily make it into the original post.   

Hell was Prepared for the Devil and His Angels and will be Eternal

Matthew 25:41

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

Revelation 12:9

And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

Hell is Outer Darkness with Suffering

Matthew 8:12

But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

Matthew 22:13

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

Matthew 25:30

And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

Hell is Eternal Fire

Isaiah 33:14

The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?

Hell's Smoke Ascends Forever

Isaiah 34:10

It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.

Revelation 14:11

And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

Revelation 19:3

And again they said, Alleluia. And her smoke rose up for ever and ever.

Lake of Fire Takes Living Victims and is the Second Death

Revelation 19:20

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

Revelation 20:10

And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

Revelation 20:14-15

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.

Revelation 21:8

But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

Hell is Described as a Firey Torment

Matthew 5:22

But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

James 3:6

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.

Hell is a Place for Both Body and Soul

Matthew 10:28

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.

Hell Fire is Unquenchable

Mark 9:43

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, into the fire that never shall be quenched:

Mark 9:45

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, into the fire that never shall be quenched:

Mark 9:47

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 hell fire:

The Parable of the Rich Man and Lazarus Demonstrates that the Suffering of the Damned is Conscious

Luke 16:23

And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

Opening Remarks in Debate on Hell with Chris Date

The second death will be suffered in both body and soul by the reprobate for all eternity. The following is a Scriptural outline of some of the key verses that teach this important doctrine.

In short summary, here is the argument.

Two Resurrections
There will be two resurrections, one of which (the resurrection of the righteous) is better than the other (the resurrection of damnation).

John 5:29

And shall come forth; they that have done good, unto the resurrection of life (ἀνάστασιν ζωῆς); and they that have done evil, unto the resurrection of damnation (ἀνάστασιν κρίσεως).

Hebrews 11:35

Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection (κρείττονος ἀναστάσεως):

Conventional Death will be No More

1 Corinthians 15:26, 42, 52, and 54

The last enemy that shall be destroyed is death.

...

So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:

...

In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

...

So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

Isaiah 25:8

He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.

Isaiah 65:19-20

And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.

The World will Face Judgment including those already Conventionally Dead

Acts 17:31

Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

Revelation 11:18

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged (ὁ καιρὸς τῶν νεκρῶν κριθῆναι), 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.

For the Wicked (but not the Righteous) there is a Second Death

Revelation 20:6

Blessed and holy is he that hath part in the first resurrection: on such the second death (ὁ δεύτερος θάνατος) hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Revelation 21:8

But the fearful, and
unbelieving, and
the abominable, and
murderers, and
whoremongers, and
sorcerers, and
idolaters, and
all liars,

shall have their part in the lake which burneth with fire and brimstone: which is the second death (ὁ θάνατος ὁ δεύτερος).

The Punishment of the Second Death is Both Physical and Psychological

Matthew 18:8-9

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 (τὸ πῦρ τὸ αἰώνιον). 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 (τὴν γέενναν τοῦ πυρός).

Daniel 12:2

And many of them that sleep in the dust of the earth shall awake, some to everlasting life (לְחַיֵּי עוֹלָם)(LXX: ζωὴν αἰώνιον), and some to shame and everlasting contempt (לְדִרְאוֹן עוֹלָֽם)(LXX: αἰσχύνην αἰώνιον).

The Duration of the Second Death is Eternal

Hebrews 6:2

Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

Matthew 25:46

And these shall go away into everlasting punishment (κόλασιν αἰώνιον): but the righteous into life eternal (ζωὴν αἰώνιον).

Revelation 19:3

And again they said, Alleluia. And her smoke rose up for ever and ever.

Revelation 14:11

And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

Isaiah 34:14

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.

These are the Scriptures and arguments I intend to set forth when I debate Chris Date (Lord willing, later this month).  I welcome my readers' comments and suggestions.

The Roman Catholic Problem of Hell

Scott Windsor has a post, "The Matter of Hell," in which he sides with unordained Michael Voris against ordained priest Robert Barron. By contrast, Mark Shea has a post, "Michael Voris Again Smears an Innocent Catholic," in which he sides with Barron against Voris.

Shea argues that Barron is saying almost exactly what Pope Benedict XVI said on the topic, whereas Windsor argues that Barron's position comes close to falling under the condemnation of the Second Council of Constantinople. Per Windsor, Barron's view is "scandalous at best and perhaps even heretical" whereas Shea thinks "Barron is guilty of no heresy, has said nothing “wrong” and is perfectly within the pale of orthodox speculation."

At issue is Barron's apparent view (which he says agrees with Balthazar's view) we should believe that Hell is at least possible (as a metaphor for loneliness from divine love, not actually a place) but that we can reasonably hope that Hell is empty based on God's universal salvific desire. Barron concedes to the big tent nature of Roman Catholicism, pointing out that folks like Augustine and Thomas Aquinas would disagree with him.

Shea likewise balances his comment by pointing out:

Now those, such as Ralph Martin who speculate that few will be saved are also (obviously) also within the pale of orthodoxy and share their opinion with not a few Fathers and theologians. But at the end of the day, that’s all you have: two schools of opinion–both of which are allowed by the Church.

But it's not just Windsor and Voris vs. Shea and Barron. We could add that we have previously pointed out contemporary cardinals holding that hell may be empty (Cardinal George Pell and Cardinal Cormac Murphy O'Connor).

So, what's the big deal? Well, on the one hand - the Scriptures are clear that there will be men in hell. For example:

Matthew 7:23
And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Matthew 25:41
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

Revelation 20:14
And death and hell were cast into the lake of fire. This is the second death.

Revelation 21:8
But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

Matthew 22:14
For many are called, but few are chosen.

1 Corinthians 1:26
For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

Matthew 26:28
For this is my blood of the new testament, which is shed for many for the remission of sins.

Mark 14:24
And he said unto them, This is my blood of the new testament, which is shed for many.

Romans 9:22
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:

Matthew 8:12
But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

And we could on and on.  Although the great Origen erred in hoping for the eventual restoration of all creation, such a view is not consistent with Scripture's teachings both that hell is real and that the punishment of hell is eternal punishment.

So, on the one hand, Windsor is right that people like Barron and a couple of Windsor's cardinals are wrong.  On the other hand, such a problem is not resolvable on Roman Catholic grounds for basically the reasons that Shea and Barron enunciate: there has been no "official teaching" that anathematizes one or the other position, and consequently both contradictory positions are acceptable, even though both cannot be right.

Worse yet for Windsor and Voris, the evidence is that the current hierarchy supports and teaches the erroneous view.  I have not confirmed whether Shea is accurate in characterizing the teachings of Benedict XVI, but it clearly extends at least up to the cardinals.

The most remarkably thing is that Windsor and Voris continue to trust in this church (which teaches and promotes errors that they themselves are able to identify) rather than trusting in God alone and His Word. They may be able to convince themselves that these same hierarchs would never commit their erroneous doctrines to an allegedly infallible document, but such thinking seems wishful indeed in view of the highly compromised documents of Vatican II, not to mention the victory of the ultramontanists in Vatican I.

-TurretinFan

Didymus on Hell

Didymus the Blind (c. 313 – 398) (aka Didymus of Alexandria) provided a number of commentaries, much of which seem to have been lost, largely because of his association with Origen. I happened to be reading his commentary on 1 Corinthians 15 (as translated by Alice Thompson Croft) and found the following:

Because some people in Corinth were saying that the soul was mortal and the resurrection of the body was superfluous, Paul had discussed their error, and he says: "The gospel, through which you were called from the error of polytheism to the knowledge of the true God, and through which you are sustained and have salvation, this gospel which is well-known to you, I brought and established." "I remind you of the gospel of God, in order that you might know that the recollection of the resurrection of the dead is not mine nor anyone else's."

(at 1 Corinthians 15:1-2)

It is not the bodies of all who rise that are like the glory of the luminaries and stars, but only the bodies of those who have lived well and been sober. For even the bodies of worthless people rise incorruptible, but they are deprived of the glory of the heavenly bodies. And it is to be noted that the glory of the bodies that are raised is real as is also that of the luminaries.

(at 1 Corinthians 15:41)

The dead will be raised, their body, which was formerly corruptible, becoming incorruptible. Now some say here "we shall be changed," in contrast to the statement some others make, whosoever they are, on the topic of the dead, namely "we are raised incorruptible in our bodies, whereas our souls are changed when they are altered to conform to a better and more divine quality." But another person says the dead who are sinners are raised incorruptible in order to endure eternal punishments but [those] who have lived virtuously [i.e., towards excellence] are changed from glory to glory. The mortal is therefore also corruptible, not indeed the reverse. Therefore the corruptible puts on incorruption, and the mortal puts on immortality in the crucial moment of the resurrection of the dead.

(at 1 Corinthians 15:52-53)

Didymus is right. The reason that the dead are resurrected is so that they can be eternally punished. What I had not noticed before reading Didymus is that the resurrection of the dead is one that is to incorruption.  In other words, if their bodies were corruptible, they would be able to return to their previous state, but because their bodies are raised incorruptible, they will endure the pains of hell forever.

What distinguishes the resurrection of the elect from the resurrection of the reprobate for Didymus is that the elect will be raised to glory:

1 Corinthians 15:42
So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:

1 Corinthians 15:52
In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

My primary concern about this particular point is that the grave is associated with corruption of the body.  Moreover, in several places, this seems to be the reward for evil-doers:

Galatians 6:8
For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

2 Peter 2:12
But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;

However, those verses could refer generically to death and more generally to the fact that the good things of this life are corruptible:

Matthew 6:19-20
Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

1 Corinthians 9:25
And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

So, perhaps Didymus' point is stronger than I thought. Moreover, the only verses that talk about post-resurrection bodies don't specifically differentiate between the elect and the reprobate. So, I may have been too cautious to accept his proposal.

-TurretinFan

Pressing Chris Date's Retreat

Over at "Rethinking Hell," Mr. Chris Date has retreated a few steps in his discussion of the meaning of the term "punishment."

Recall that the argument that "punishment" in this case was a "result" noun was one of Mr. Date's first supposedly "positive" arguments for his position. Now, Mr. Date tries to argue for ambiguity. He states: "First, it should be noted that many deverbal nouns are polysemous, ambiguous between a process or result meaning."

Of course, this is true - it's something that Mr. Blauser and I already pointed out in our supplement. It's true, but it's not necessarily relevant.

Moreover, while it is true, it can be misleading. While - in some cases - a word standing alone can be ambiguous, even words with a range of meaning that includes both process and result can unambiguously express one or the other in context. In other words, the fact that something is a deverbal noun doesn't make it automatically ambiguous in a particular context.

Mr. Date even admits:

I do not dispute that “punishment” does sometimes—even often—refer to the process of punishing. But since such deverbal nouns are often polysemous, it does not follow that therefore “punishment” carries a process meaning every time it’s used. “Punishment” may often describe “a manner of treatment, not the result of that treatment,” but this is not always the case.

This is similar to the post-modern fallacy of assuming that just because people sometimes revise their opinions - or even often revise their opinions on many things - that therefore there is nothing that should be held absolutely.

Similarly, it's not true that just because some (or many) deverbal nouns are polysemous, that therefore all deverbal nouns are polysemous. Moreover, there are kinds and degrees of polysemeity. For example, there are words like "punishment" that (in English) nearly always refer to a process, just like there are words like "injury" that almost always refer to a result.

After an irrelevant tangent over whether a fine is a process or result (it's a result), Mr. Date points out that "capital punishment" is a use of "punishment" that carries a "result" sense.

Of course, the only reason it carries a "result" sense in English is that it is being modified by a term that requires that sense. In other words, it is the modifier that goes with the word "punishment" that determines whether it carries its usual process sense, or this exceptional "result" sense.

In like way, "fine" can refer to the process of transferring the money. For example, "During the fine of Mr. Date, the bank discovered that there were insufficient funds in his account." In this case, a word that normally refers to a result carries a meaning that refers to a process.

"Capital punishment" is just an example in the opposite direction, where a term that is normally about the process is used to refer to a result. Just as we make result nouns function as though they were process nouns, we can make process nouns function as though they were result nouns. For example, slap "completed" on a process noun, and you now have a usage that refers to result.

Moreover, "capital punishment" is not a term used in Scripture, and this particular example of the semantic domain of "punishment", therefore, does not have a corresponding expression in Koine Greek (that I could locate - perhaps there's some use I'm unaware of). In short, this is an exception to the general rule in English - but not one that Mr. Date will find in the Biblical text.

Taking the usage of "punishment" in the King James Version, the only modifiers aside from "everlasting" in Matthew 25:46, are "my" (Genesis 4:13), "no" (1 Samuel 18:10), "strange" (Job 31:3), and "sorer" (Hebrews 10:29). The only other place where the corresponding Greek word is used, the KJV translates it as torment, not punishment.

Moreover, in this case - the word that modifies "punishment" is the word that means "everlasting." It's a word that relates to duration. As such, it's a word that unmistakably suggests that "process" or "manner" sense of "punishment" is intended, just as if it had said "long punishment," "lengthy punishment," or "short punishment."

So, Chris Date has two uphill battles to try to make his supposedly positive case. First, he has to deal with the fact that "everlasting" here suggests a process, and second he has to deal with the fact that "punishment" normally refers to a process.

Chris Date attempted to rely on Augustine.  Regarding his misuse of Augustine, Mr. Date asks:

Did we not see Augustine explicitly stating that the measure of capital punishment is not in the duration of the punishing, but rather in the duration of the consequent lifelessness?

No, we did not. We saw him explicitly saying that it was not in the duration of the act of killing but in the duration of the exile ("As to the award of death for any great crime, do the laws reckon the punishment to consist in the brief moment in which death is inflicted, or in this, that the offender is eternally banished from the society of the living?").

Mr. Date turns from there to a rebuttal argument extracted from Jonathan Edwards.  Jonathan Edwards argues that if the Biblical descriptions of punishment in the afterlife all refer simply to a state of annihilation, and if being in that state eternally meets the description of "eternal punishment," then there is no reason for a lengthy period of suffering prior to such annihilation.

Mr. Date mistakenly takes comfort in this argument, supposing that Edwards is saying that continuing in the state of being annihilated is legitimately viewed as an "eternal punishment."  On the contrary, while Mr. Date cited section 31 of the chapter, in section 1 Edwards explicitly states "Eternal punishment is not eternal annihilation." (get the book, here)

Finally, Mr. Date uses an argument worth laying to rest here, although perhaps it could be addressed anywhere.  He writes:

The phrase Jesus uses a mere verses earlier, “eternal fire,” carries a certain meaning elsewhere, which along with the rest of Scripture must be the lens through which we interpret “eternal punishment,” rather than the other way around.

The argument Mr. Date is referring to here attempts to read the shadow into the substance, instead of recognizing that the shadow is just a shadow.

Thus, in this example:

Matthew 25:41
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

There is that fire that lasts forever.  It's the same fire that whose smoke will rise up forever (as we discussed here).

It's also referred to earlier in Matthew:

Matthew 18:8
Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.

Chris Date's argument is to rely on the fact that the fire sent against Sodom and Gomoorrha is also called "eternal fire."

Jude 7
Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

The argument is that the fire and brimstone against Sodom was not eternal in the duration of its burning.  But Sodom is just an example - a shadow or type of future punishment.  Similarly, Gehenna and Tophet/Topheth are types of the future burning, but the fires there were not literally unending.

And, I should add, this concept of fire that burns forever is not a strictly New Testament concept:

Isaiah 33:14
The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?

I should note that a similar thing occurs when the "read the limitations of the shadow into the substance" hermeneutic encounters similar types:

Jeremiah 17:4
And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever.

Yet the Babylonian captivity was only for a matter of years.

Or to take another example:

Leviticus 6:13
The fire shall ever be burning upon the altar; it shall never go out.

Nevertheless, the fire on the altar did go out.  It was relit by God at the building of Solomon's temple, and then went out again, at the latest at the time of the captivity (but probably significantly before then).

The fire on the altar, like the fire that consumed Sodom, are pictures of the unquenchable fire that is coming:

Matthew 3:12
Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

Luke 3:17
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.

Trying to reconcile the idea that the "fire" is "eternal" with the claim that it is not unending results in people like Mr. Date having to argue that the fire is only "eternal" in the sense of being from the eternal God.

If we are to read "eternal" as merely "from God" with respect to the fire and the punishment, then we should do so also with "eternal life."  But surely Scripture makes it abundantly clear that eternal life is forever.

All this to say this verse:

Matthew 25:46
And these shall go away into everlasting punishment: but the righteous into life eternal.

makes it perfectly clear that both hell (i.e. the lake of fire) and heaven are eternal.

-TurretinFan

Hell and Romans 12

One surprisingly compelling passage in favor of the idea of eternal conscious torment in the New Testament is Romans 12:20, where Paul explains one motive for doing good to our enemies.

Romans 12:20
Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

This was nothing new. In fact, it's a paraphrase of a passage from Proverbs:

Proverbs 25:21-22
If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: for thou shalt heap coals of fire upon his head, and the Lord shall reward thee.

The significance of this passage is related to the person receiving eternal consequences. It's not simply that they will feel guilty.

Coals of fire are a symbol of the wrath of God:

Ezekiel 10:2
And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight.

Habakkuk 3:5
Before him went the pestilence, and burning coals went forth at his feet.

More particularly, they are a symbol of the wrath of God visited on those in hell:

Psalm 140:9-10
As for the head of those that compass me about, let the mischief of their own lips cover them. Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.

Advocates of annihilation may be tempted to treat this as referring only to an interim punishment before the great judgment day. However, notice that this says that they will "rise not up again." The point is that they are stuck under these punishments forever.

Furthermore, the point of the coals is not simply annihilation, but pain. What's the value of trying to "heap" coals of fire? It really seems to make little sense outside the context of conscious torment. While the eternality of that torment is not immediately apparent from Romans 12 itself, it becomes more clear when taken with the rest of Scripture's testimony.

-TurretinFan

Everlasting Contempt

In my debates on hell, I didn't mention the following verse:

Daniel 12:2
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.

Perhaps I should have, as it helps to make clear one of the verses I did cited:

Isaiah 66:22-24For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. 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.

The point of this is not specifically to make clear that the punishment of hell will include torment of the damned. After all, that aspect of hell is abundantly clear from verse like the following:

Luke 16:28
For I have five brethren; that he may testify unto them, lest they also come into this place of torment.
Revelation 14:11And 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.

Rather the point of citing Daniel 12:2 in connection with Isaiah 66:22-24 is that the condition of the wicked is a permanent condition. It won't cease, either for salvation or annihilation. Instead, it will be a perpetual memorial to God's justice and power.

Daniel 12:2 also confirms the general resurrection, which we see more clearly in the New Testament.

John 5:29And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
Acts 24:15And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

People might find my reference to Isaiah 66 surprising, because on its face it is not clear that these corpses are people who are alive in some sense, even while being dead in another and important sense.

But the second death is spelled out more clearly in Revelation 20:

Revelation 20:7-15
And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog, and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. 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.

And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 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.

Notice that the lake of fire is a place of eternal torment, and it is the second death.

And ultimately, the reason why the "traditional view" of hell is the view of hell that we will continue to hold is because it is the Scriptural view - represented not only by the above verses, but most especially by

Matthew 25:46And these shall go away into everlasting punishment: but the righteous into life eternal.

That punishment will generally be the wrath of God, and will particularly involve both torment and also specifically shame and contempt.

-TurretinFan