We eagerly cling to the cross of Jesus for salvation, forgiveness, and healing, yet often overlook the daily cross He commands us to bear. We hastily condemn others to eternal damnation, deciding who deserves God’s mercy. But does salvation only mean escaping Hell? Who appointed us judge, jury, and executioner of others’ eternal destinies? And if God were to spare all from Hell, would our faith remain unwavering?
Moreover, we swiftly claim mercy for ourselves while demanding justice for others. We endure present sufferings, comforted by the thought of God punishing those who harm us. Yet, we neglect the crucial question: What is God’s true purpose for Hell?
The English term “Hell” oversimplifies the Bible’s nuanced language, consolidating four distinct words – Sheol, Gehenna, Hades & Tartarus. The word “hell” itself stems from Old English “hel” (725 AD), drawing from Anglo-Saxon paganism and Germanic roots (Old Norse “hel” (which refers to both a location and goddess-like being in Norse mythology), Old Frisian “helle,” Old Saxon “hellia,” Old High German “hella,” and Gothic “halja“). However, the Hebrew Old Testament uses “Sheol,” meaning “grave” or “resting place,” differing from the modern concept of Hell.
Lets have a closer look at those four terms:
Sheol appears 65 times in the Hebrew Bible (Old Testament). In the KJV and other translations of the Bible, “Sheol,” is translated as:
- “Hell” (31 times)
- “Grave” (31 times)
- “Pit” (3 times)
Most modern versions translate Sheol more accurately as “grave,” “tombs,” or “depths,” rather than “Hell.” This distinction is important, as Sheol refers to the state of death, realm of the dead or the underworld, rather than a place of eternal punishment.
Gehenna, a Greek transliteration of the Hebrew ‘Gai-Ben-Hinnom,’ refers to the notorious valley west of Jerusalem. This site was once tainted by the horrific practice of child sacrifice to Molech, and later became a dumping ground for rubbish and human remains, including the grave of Judas, who hanged himself after betraying Jesus.
In the Old Testament, Gehenna is known as:
- “The Valley of the Sons of Hinnom” (2 Kings 23:10)
- “The Valley of the Son of Hinnom” (Jeremiah 19:2)
- “The Valley of Hinnom” (Nehemiah 11:30)
This valley witnessed one of Israel’s darkest moments, as described in 2 Chronicles 28:3 and 33:6, and 2 Kings 16:3 and 21:6. During King Ahaz’s and Manasseh’s reigns, the Israelites engaged in fire worship, sacrificing their children to Molech.
Jeremiah 32:35 condemns this atrocity, emphasizing that God never commanded such an abomination. The resulting bloodshed and defilement provoked God’s wrath, warning of impending disaster (2 Kings 21:12, 16).
Later, King Josiah implemented drastic reforms, desecrating and purifying the site (2 Kings 23:1-25, 2 Chronicles 34:1-7). Additional references to Gehenna can be found in Jeremiah 7:29-34, 19:1-15, 31:1-40, Isaiah 66:1-24, and 30:25.
Jesus references Gehenna eleven times in the Gospels, and James mentions it once (James 3:6). Notably, Jesus addresses the Pharisees only twice; otherwise, His teachings on Gehenna are directed to His disciples. However, Jesus’ intention isn’t to describe an eternal destination but to emphasize the urgent need to apply God’s principles in their lives.
Jesus repurposes Jeremiah’s vivid imagery to illustrate the consequences of unchecked sin. If left unaddressed, sin consumes and destroys the whole person, like spiritual gangrene. In Matthew 5:29-30, 18:9, and Mark 9:43-48, Jesus mentions “unquenchable fire,” signifying an irresistible force that accomplishes its purpose, fully consuming (Ezekiel 20:47-48), reducing to nothing (Amos 5:5-6), or burning away impurities (Matthew 3:12). Similarly, the maggots in Isaiah 66:24 persist until their consumptive task is complete.
Without a grasp of Jerusalem’s historical landscape and Hebrew biblical background, Jesus’ references to Gehenna can be easily misunderstood, perpetuating misconceptions about its intended significance.
The next is the Greek term “Hades” (occurring ten times in the New Testament) refers to the underworld or abode of the dead, similar in meaning to “Sheol.” Despite their distinct connotations, both “Hades” and “Sheol” are often translated as “hell” in Anglo-Saxon-derived Bibles.
The fourth and final term translated as “hell” is Tartarus, which originates from Greek mythology, denoting the deepest, most remote region of the underworld. The Bible employs this term once (2 Peter 2:4-6) to illustrate God’s sovereign authority over rebellious angels, emphasizing their judgment. Notably, Tartarus has no connection to human destiny.
Let’s explore 1 Peter 3:18-19. Does this passage suggest spirits continue to exist in Hell? Verse 18-19 reads: “Christ was put to death in the flesh but made alive in the Spirit, by whom He went and preached to the spirits in prison.” The phrase “by whom” refers to the Holy Spirit.
Context reveals that Christ, through the Holy Spirit, preached to ‘imprisoned spirits‘ during Noah’s time, while the ark was being prepared, prior to Jesus’ incarnation. Notably, the passage only mentions those before the flood as being ‘in prison’. This raises questions: What about those who sinned after the flood? Does this passage imply a limited scope of redemption?
Scripture reminds us that “holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:21). Noah, a preacher of righteousness (2 Peter 2:5), exemplified this. In this passage, Jesus, in His great mercy, spoke through Noah by the Holy Spirit, striving to redeem those imprisoned by sin (John 8:34, Romans 7:22-23, Acts 8:23, Galatians 3:22-23).
The modern notion of Hell was profoundly influenced by the graphic and vivid artistic depictions of the Middle Ages. The Catholic Church, which dominated Western society’s wealth, education, laws, and beliefs, effectively utilized fear through commissioned artworks to illustrate Hell’s torments. These artistic productions reinforced a narrative of dread, fostering a climate of fear and obedience.
Nonconformist artists faced severe repercussions, including excommunication and execution. This strategic deployment of art and fear solidified the Church’s authority, ensuring unwavering adherence and shaping contemporary perceptions of Hell that persist to this day.
A notable example is Dante Alighieri’s iconic poem, “The Divine Comedy” (written 1320), which presents an imaginative vision of the afterlife. (Read more). (BBC – A tour of Hell, Dante – Catholic philosophy).
Unlike Gehenna, the other three biblical terms for “Hell” – Sheol, Hades, and Tartarus – do not inherently convey fire or burning.
In contrast, the Lake of Fire (Revelation 19:20; 20:10; 21:8) symbolizes purification and judgment. Revelation 20:14 reveals that Death and Hades become part of the Lake of Fire, along with those whose names aren’t in the Lamb’s Book of Life, signifying the “second death.“
The Lake of Fire’s composition – molten liquid containing sulfur and brimstone, rather than flames – holds significance. This imagery draws from ancient gold refining techniques (Malachi 3:2; 1 Corinthians 3:10-15; 1 Peter 1:7). Sulfur played a crucial role in smelting precious metals. Its inclusion in the Lake of Fire represents:
- Purification through spiritual torment (Revelation 19:20; 20:10; 21:8)
- Separation of the righteous from the wicked (Matthew 25:31-46)
- Removal of impurities and imperfections (Malachi 3:2-3)
Notably, the Greek term “basanos/basanizó” (Revelation 19:20; 20:10) translates to “testing” or “refining,” rather than modern connotations of torture (a touchstone; a ‘Lydian stone’ used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as ‘torture’).
The Lake of Fire represents God’s final and eternal refining process, where the unrepentant experience without physical fire, unending spiritual torment, a consequence of their sin being fully exposed and purified, resulting in separation from God’s presence.
Ref:
https://www.thefaithlog.com/2015/11/fire-brimstone-and-torment.html?m=1