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This is part three in a five-part series on the biblical doctrine of hell as eternal punishment. For part one, follow this link.

Biblical Teaching on Eternal Punishment

Space prevents us from fully treating all of the passages that teach on eternal punishment for the wicked after death. However, we will consider some of the more explicit ones.

DANIEL 12:2

The Old Testament book of Daniel is probably the most explicit Old Testament prophetic book that gives us any kind of detail regarding the end times, or “last days.” The book of Daniel can almost be considered as “two books in one.” The first half of Daniel (chapters 1 through 6) are more in the genre of historic narrative as they detail certain stories and events in the lives of Daniel and his three friends Shadrach, Meshach and Abednego. In chapters 7 through 12, we are treated to several prophetic and apocalyptic visions Daniel receives. These visions give the reader a vast, panoramic view of the rise and fall of several world empires. In chapter 7, we see the vision of the four great beasts representing the four great world empires: Babylonia, Persia, Greece and Rome. Within that vision, Daniel also receives the vision of the Ancient of Days and the Son of Man, whose empire will shatter all of the empires of the world. Chapter 8 gives us the vision of the ram and the goat, which is believed to represent what is to take place regarding the Medo-Persian Empire and the Greek Empire under Alexander the Great. In chapter 9, Daniel prays regarding the 70 years of captivity prophesied in Jeremiah’s prophecy. The answer to Daniel’s prayer is the vision of the 70 weeks (or 70 “sevens”) before the promised redemption of God’s people. Finally in chapters 10 through 12, Daniel receives a vision regarding the final, end times conflict. Included in this vision is a prophecy of a future resurrection and judgment:

At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book. And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever. But you, Daniel, shut up the words and seal the book, until the time of the end. Many shall run to and fro, and knowledge shall increase. (Daniel 12:1-4)

Notice the language the prophet uses, which is reminiscent of the language Jesus uses in his Olivet Discourse (Matthew 24-25, which we will consider next). For our purposes here, the verse that concerns us is v. 2, “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” Here is the Old Testament’s most explicit reference to a future resurrection and judgment. Some will be raised to “everlasting life” and some to “everlasting contempt.” The Hebrew word translated as “everlasting” is olam. Depending on the context in which it is used, olam can mean “everlasting and eternal” or “ancient” or “lasting for an indeterminate duration.” It seems clear that in this passage, the meaning of “everlasting” is called for considering we are looking at a prophecy that is to be sealed “until the time of the end.” The same word, olam, is used to modify “life” and “contempt,” so what is referred to in one reference also applies to the second; i.e., however olam modifies “life” also applies to “contempt.” In the Septuagint, the Greek word that is used to translate olam is aionios, which carries the same range of meanings.

MATTHEW 25:46

The next passage we will consider is Matthew 25:46. This passage finds itself located in Jesus’ Olivet Discourse, which is our Lord’s most detailed teaching on the end times. This discourse is in response to the disciples’ question regarding the destruction of the temple and the time of Christ’s return. Jesus’ response weaves together a prophecy regarding the destruction of the temple and Jerusalem in 70 A.D. as well as a look forward to the Parousia – the Second Coming. After telling his disciples that no one can know the day or the hour of his Parousia, Jesus tells them two parables – the Parable of the Talents and the Parable of the Ten Virgins – which teach the principle that the disciples (and us by extension) should be in a state of constant diligence so that we are prepared for the Lord’s return. After these two parables, Jesus then describes what it will be like at his return in glory in Matthew 25:31-46.

When Jesus returns at the end of this age, he will sit upon his throne (v. 31). All the nations will be gathered before him and he will separate the righteous from the wicked as a shepherd separates the sheep from the goats (v. 32). The sheep (representing the righteous) are given the privilege to enter into the kingdom that was prepared for them from before the foundation of the world (v. 34). The goats (representing the wicked) on the other hand, are cast into the “eternal fire” (v. 41). Jesus closes this discourse by saying, “And these [the wicked] will go away into eternal punishment, but the righteous into eternal life” (v. 46).

Similar to the Daniel 12 passage, we have a passage whose native context is judgment (the final judgment). We have the vast sea of humanity coming before the conquering King, Jesus. He passes judgment on the peoples (judgment being based on their body of work in this life). Those who are found righteous are given to inherit the kingdom and eternal life (aionion zoen), and those who are wicked are given over to eternal punishment (aionion kolasin). Again, we have the same word (aionios) modifying both “life” and “punishment,” so whatever in means in one case, it must mean in the other case as well. The range of meanings for aionios is similar to the Hebrew word olam. The word basically means “long ago, eternal, without end.” Since the return of Christ is a consummating event – closing this “present evil age” and ushering in the final state – it makes no sense to posit a meaning for aionios other than eternal.

One point needs to be considered before moving on. Some critics of the doctrine of eternal punishment like to point out that the word kolasis (translated “punishment”) actually refers to “correction.” Kolasis is the noun form of the verb kolazo, which means, “to prune, restrain and correct.” It’s a term from the field of horticulture, and since “pruning” in the bible is used as a metaphor for spiritual growth (cf. John 15:2), the critics will claim that kolasis should not be translated as punishment (i.e., vindictive or retributive), but rather as a process of pruning and correction (i.e., similar to the concept of purgatory in Roman Catholic doctrine). Popular author, Rob Bell, in his recent book, Love Wins, has this to say about kolazo: “The word kolazo is a term from horticulture. It refers to the pruning and trimming of the branches of a plant so it can flourish…Depending on how you translate aion and kolazo, then, the phrase can mean ‘a period of pruning’ or ‘a time of trimming,’ or an intense experience of correction.”[1] While this is true as far as it goes, kolasis also carries the meaning of punishment. It is synonymous with the word timoria, which also essentially means, “punishment” of the retributive variety. The argument of Bell, and others who employ it, falls apart because the meaning of any word is determined by the context in which that word is found. Since we are looking at the return of Christ at the end of the age and the ushering in of the eternal state, the best meaning for aionion kolasin is that of “eternal punishment.”

REVELATION 14:11

The last passage we will consider is Revelation 14:11. Again, the context of that passage is Revelation 12 – 14. This section of John’s Apocalypse highlights the cosmic struggle between Christ and Satan. In Revelation 14:6-13, we see the angelic announcement of judgment upon the earth. Babylon, that great city symbolizing the forces aligned against God and his people, is fallen and those who worshipped the Beast are judged. In v. 11, we read the following, “And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.” The imagery of this verse is both chilling and clear. Those who remain unrepentant and rebellious will face the dreadful future of eternal punishment; their punishment will go on “forever and ever.” The phrase “forever and ever” translates the Greek eis aionas aionon. Again, some critics of the traditional view of hell as eternal punishment like to point to the word aion and translate it as “age” or “a long period of time with a finite duration.” However, eis aionas aionon is an idiom in Greek, which denotes unlimited duration, or eternity. Hence the phrase “forever and ever” is a proper translation in this instance. If that is not enough, the phrase ouk anapausin (“no rest”) further describes the torment of those who worship the Beast; their torment goes on “forever and ever” and they will receive “no rest” from their torment. If the alternative views of hell are correct (Universalism or Conditional Immortality), then how can it be said that the wicked will have “no rest” from their torment? As Peterson says, “I conclude, therefore, that despite attempts to prove otherwise, Revelation 14:9-11 unequivocally teaches that hell entails eternal conscious torment for the lost. In fact, if we had only this passage, we would be obligated to teach the traditional doctrine of hell on the authority of the Word of God.”[2]

There are other passages we could turn to in support of the doctrine of eternal punishment in hell, but these three should suffice to make the point. It should be clear that the bible teaches the traditional doctrine of hell. Yet this does not stop critics from ridiculing this doctrine as repugnant and evil. Upon what do these critics base their argument if not from Scripture?

Next: Analysis of Arguments Against Eternal Punishment

[1] Rob Bell, Love Wins: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived (New York, NY: Harper One, 2011), p. 91.

[2] Peterson, p. 88.

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