In Part 1, I looked at every New Testament verse that refers to hell (or Gehenna) and showed that none of these verses mentions eternal torment. I also pointed out that Paul, James, and other biblical authors wrote that unrepentant sinners would die, life and death being the culmination of the two paths of humanity.
There is very little in the Bible that might be taken to imply that all unrepentant sinners will be punished with eternal conscious torment. Nevertheless, let’s take a look at the verses which contain the ideas of “eternal” and “fire” in regard to the future judgment, verses typically used by Christians who believe in the eternal torment of the unredeemed.
Eternal Punishment and Destruction
Matthew 25:46 mentions “eternal punishment” for those who have not fed, clothed, and visited “the least of these.” This eternal punishment is contrasted with eternal life. 2 Thessalonians 1:8-9 mentions the disobedient who “pay the price (or suffer the punishment) of eternal destruction (olethros).” Both these passages could well be referring to death rather than some kind of continuing torment.
The devastating punishment of death (or the “second death” mentioned in Rev. 2:11; 20:6, 14; 21:8) means that the disobedient are eternally excluded from the everlasting life that Jesus offers to every human being on the planet (Matt. 25:46; John 3:16). Death or destruction is an irreversible, eternal punishment because, for all eternity, there is no escape or an opportunity for a second chance at life.
Some read the idea of eternal torment into Matthew 25:46 and 2 Thessalonians 1:8–9 even though the text doesn’t plainly mention it. Other verses used to support the idea of eternal torment are equally tenuous and even less compelling.
Eternal and Unquenchable Fire
Several verses in the Bible refer to an eternal or unquenchable fire in regards to judgment (e.g., Matt. 3:12; Mark 9:43, 48; cf. John 15:6). In Matthew 25:41, Jesus tells a parable that includes this line:
Then he will say to those on his left, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.”
This verse seems to support a traditional understanding of hell as a place of eternal fire, and yet Jesus may be using “eternal fire” rhetorically here. We need to keep in mind that Jesus is telling a story, a parable. Jesus used parables to teach, illustrate, or highlight spiritual and moral principles, not to narrate actual or future events. Nevertheless, eternal torment is not mentioned here either.
Note especially that Jesus says the fire is for the devil and his angels. This may indicate that “hell-fire”, whether metaphorical or real, is for fallen angels and not for torturing people (cf. 2 Pet. 2:4).
Jude 1:7 is another verse that is used to support the idea of eternal torment, and yet again it is fire, not torment, that is described as eternal.
In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire. (NIV)
The people of Sodom and Gomorrah were punished by being killed. They did not suffer prolonged torment but were reduced to ash (2 Pet. 2:6). So if they do indeed serve as an example, then it seems the ungodly will be destroyed. They will die. Moreover, an “eternal fire” no longer burns in Sodom and Gomorrah, and a fire was not burning when Jude wrote his letter, indicating that “eternal fire” may be a metaphor rather than a reality.
Fire’s Ferocious Force
The imagery of fire is used in the Bible for God’s wrath and judgment because of fire’s spectacular, terrifying, and deadly power (e.g., Matt. 13:40–42; 2 Thess. 1:7b–8; 2 Pet. 3:7). Adjectives such as “eternal”, “unquenchable”, and “raging” have been used by some of the biblical authors to highlight and strengthen the imagery of fire’s ferocious force at the judgment.
Though I am using the word “imagery,” I do not discount the likelihood that a terrifying cataclysmic fire may be a feature of God’s final judgment. It could very well be that God uses fire to bring about the death and destruction of the unredeemed.
In the letter to the Hebrews, the fire of judgment is described plainly as “a raging fire that will consume the enemies of God” (Heb. 10:26–27 cf. Heb. 12:29). In Malachi 4:1 we are told the fire of judgment will set evildoers ablaze like flammable chaff. Thus, the fire of God’s judgment kills and consumes and reduces its victims to ash (cf. 2 Pet. 2:6).
Here’s another example of this image of fiery devastation.
. . . fury will be shown to his foes. See, the LORD is coming with fire, and his chariots are like a whirlwind; he will bring down his anger with fury, and his rebuke with flames of fire. For with fire and with his sword the LORD will execute judgment on all people, and many will be those slain by the LORD. Isaiah 66:14b–16 (Italics added)
Thankfully, the redeemed are spared God’s wrath and his judgment of death.
Mark 9:48 is another verse sometimes used to support the idea of eternal conscious torment for unrepentant sinners. This verse quotes from Isaiah 66:24 and mentions both unquenchable fire and worms that never die. Isaiah 66:24 does not indicate, however, that people are eternal or that they suffer eternal torment, on the contrary. In this verse, the worms are eating the dead bodies, the corpses, of people God has killed in judgment.
The Greek word used in Mark 9:48, and in Isaiah 66:24 in the Septuagint, is σκώληξ (skōlēx). Thayer notes that this word in biblical literature refers specifically to a worm “which preys upon dead bodies.” (See also LSJ definitions A.2 and A.3.) These “worms” are maggots, and maggots typically hatch from eggs laid by flies on rotting corpses.
Both maggots and fire are symbols of utter destruction. The death and destruction of the unredeemed will be horrific and complete.
At the final judgement there will be weeping (a display of sorrow and regret) and gnashing of teeth (a display of anger and indignation), but weeping and gnashing of teeth do not necessarily continue for all eternity. Nowhere does the Bible say that the people who have been judged and condemned are eternal or live forever. The consistent description of their fate is death and destruction.
As far as I can make out, there are only two passages in the Bible that explicitly mention eternal torment as a punishment. One of these passages concerns the torment of fallen angels. (Hellfire, or the lake of fire mentioned in Revelation, can be thought of as a place reserved for fallen angels. See Matt. 25:41 and 2 Pet. 2:4). In Revelation 20 the devil and the demonic figures of the beast and the false prophet are thrown into “the lake of fire and brimstone” where “they will be tormented day and night forever and ever” (Rev. 20:10). This verse clearly refers to eternal torment.
A few verses later, still in Revelation 20, the unredeemed are thrown into the lake of fire, but so are Death and Hades, marking the end of an era (Rev. 20:14–15). Torment is not mentioned here.
Revelation 14:9–11 is the only passage in the Bible that explicitly mentions people who are tormented and “have no rest day and night” as part of God’s judgment. These people are those who worship the beast and receive his mark.
I do not know precisely who these people are, or were, but it is unlikely that they represent the whole of unredeemed humanity.
It is important to acknowledge that the only two passages in the Bible that clearly mention eternal torment are found in Revelation. Revelation typically uses cryptic symbols, and not plain facts, to convey its message. We need to take care how we interpret these symbols and not presume to take their imagery and symbolism at face value.
Furthermore, it is unwise to suppose that one or two passages from Revelation satisfactorily uphold the notion of the eternal conscious torment of unredeemed humanity, when many more verses simply state that death is the consequence and punishment for disobeying God and rejecting Jesus as Saviour (e.g., Rom. 5:12; 6:16b, 23; 7:5; Jas 1:15).
The verses that speak about God’s judgment on unrepentant sinners are vivid and horrifying. They are written in such a way as to convey the devastating seriousness and lasting consequence of judgment. The scriptural support for eternal conscious torment, however, is meagre, tenuous, and ambiguous at best.
As Jeremiah wrote in a more immediate context, ‘This is what the LORD says: ‘See, I am setting before you the way of life and the way of death.’” (Jer. 21:8). For many reasons, I’m choosing life—the gift of the wondrous new life in Jesus Christ (Rom. 5:17; 8:2; 2 Tim. 1:10; 1 John 3:14). My earnest hope is that you have accepted Jesus’ words and chosen life also:
For God so loved the world that he gave his one and only Son, that whoever believes in him will not perish but have eternal life. John 3:16 (Italics added)
Very truly, I tell you, anyone who hears my word and believes him who sent me has eternal life, and does not come under judgment, but has passed from death to life. John 5:24 (Italics added) 
 (This footnote is also included in part 1.) E. Earle Ellis has noted that nouns for the judgment of the unrighteous connote obliteration. They include annihilation (apōleia): Matt. 7:13; John 17:12; Acts 8:20; Rom. 9:22ff; Phil. 1:28; 3:19; 2 Thess. 2:3; 1 Tim 6:9; Heb. 10:39; 2 Pet. 2:1; destruction (olethros): 1 Thess. 5:3; 2 Thess. 1:9; 1 Tim. 6:9; death (thanatos): Rom 1:21; 6:21ff; 7:5; 8:6; 1 Cor. 15:21f; 15:56; 2 Cor. 2:16; 7:10; Jas 1:15; 5:20; 1 John 5:16; Rev. 2:11; 20:6; 20:14; 1 Pet. 4:17; end (telos): Rom. 6:21f; 2 Cor. 11:15; Phil. 3:19; 1 Pet. 4:17; and disintegration or corruption (phthora): Gal. 6:8; 2 Pet. 1:4; 2:12.
“The most important and frequent terms for the punishment of sin are death and destruction or annihilation and their corresponding verbs.” E. Earle Ellis, Christ and the Future in New Testament History (Leiden: Brill, 2001), 193 & 195.
 Matthew 25:46 says that the righteous enter eternal life while the cursed enter eternal punishment. This is another verse that gives the two options of life and death, though it is not stated as clearly here as in many other verses.
 The story of Lazarus and the Rich Man: I have not discussed this story in these posts so far because it is not about hell or the final judgment. The story mentions Hades, which is regarded as an intermediate state. Hades, a Greek word, is equivalent to the Hebrew Sheol and refers to the grave, or possibly the “first death.” Update: I have written about this story in part 3, here.
 The seven mentions of “weeping and gnashing of teeth” in the New Testament (Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28) do not mention an eternal process. Rather in each of these seven verses, it says (word for word, with no variation) ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων: “there will be weeping and gnashing of teeth.” (See here.) Luke 13:28 indicates a specific occasion when the “weeping and gnashing” will happen, with no indication that it is of continuous duration. I have more on weeping and gnashing of teeth in part 3, here.
 Only God is immortal and eternal (1 Tim. 6:16). We, on the other hand, are mortal and perishable (1 Cor. 15:53–54). Yet God has graciously bestowed immortality on believers, through Jesus Christ:
[God] has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity, but now has been revealed by the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel. 2 Timothy 1:9–10.
 “Outer darkness” seems to be a metaphor of exclusion. It is used in Matthew 8:12; 22:13; 25:13. There’s more on “outer darkness” in part 3.
 The widely circulated early Christian text The Didache (c. AD 100) opens with: “There are two ways, one of life and one of death!” (Did. 1:1).
“Ignatius (c. AD 35–10), Justin Martyr (c. AD 110–165), Arnobius (303–330) and Athanasius (c. AD 296–373) are prominent examples of [Patristic writers who believed in and wrote about] conditional immortality, that is, immortality given only to those in Christ, and of its corollary, a punishment that is everlasting in its effect, i.e. an extinction of being.”
E. Earle Ellis, Christ and the Future in New Testament History (Leiden: Brill, 2001), 179. See also pages 181–185 for quotations from these writers, and Irenaeus and Theophilus of Antioch, about conditional immortality. (Online source)
 Like Paul (mentioned at the beginning of part 1), John, the Gospel author, and John, the author of the three letters that bear his name, never mention hell or anything like eternal torment. Life and death are given as the two options for humanity. John frequently spoke about “life.” In his Gospel, he states his reason for writing: “that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31, italics added).
© Margaret Mowczko 2016
All Rights Reserved
The Great Day of his Wrath, John Martin, c. 1853 (Wikimedia)
Hell (Part 1): Paul, James, and Jesus on Gehenna
Hell (Part 3): Lazarus, Tartarus, and Teeth-Gnashing
The Kingdom of Heaven in the Here and Now and Future
Who are the 144,000 and why are they all men?
Are the branches lifted up or taken away in John 15:2a?
For more on the subject of hell, I recommend the website Rethinking Hell.