THEOLOGY EVANGEL Summer 1992 19 HELL: ETERNAL PUNISHMENT OR TOTAL ANNIHILATION? Gerald Bray Sheol in the Old Testament departed spirits (Sheol) was presented as a shadowy underworld about which little could be known for Any consideration of the subject of Hell ought certain. It is true that the wicked were consigned naturally to begin with the Biblical evidence. This is there after death (cf. Num. 16:33; Job 24:19; Psa. 9:17) more extensive than many people realise, though and there are even hints from time to time that they much of what is classified under the term 'hell' in the would be eternally punished (Isa. 66:24--a verse Authorized Version refers to a state of the dead alluded to by Jesus in Mark 9:48). which is by no means necessarily the same as the But the OT also suggests that the righteous go to condition of punishment which we naturally associate Sheol (Psa. 16:10; 30:3; Isa. 38:10), though there is with this term. This has recently led to a number of some evidence tht they were treated differently from attempts to reconsider the Biblical evidence for the the wicked (cf. Psa. 28:3). Certainly the idea that traditional picture of Hell. Almost invariably these Sheol should be reserved exclusively for the wicked, have modified it in a way which makes the place of the as the modem concept of Hell maintains, cannot be departed seem considerably less fearsome. Whether supported from the Old Testament. There is no this softening has led to general public indifference to suggestion, for instance, that it is the abode of Satan, the concept of Hell, or been caused by it, is difficult to an idea which first appears in the First (Ethiopic) say, but it is certainly true that belief in any sort of book of Enoch, where he is given the name 'Semyaza' negative afterlife is now very rare outside Christian (6:3). That book, which was composed out of diverse circles and not very common even within them. elements sometime between 250 and 50 BC, is the In some ways this modem vagueness is a return to first to dwell on Sheol as a place of torment for the the Old Testament picture, where the place of souls of the 'Sons of God' who rebelled against the 20 EVANGEL Summer 1992 THEOLOGY Lord and were cast out of His presence. In this with the beast and the false prophet into a lake of context, the ancient place of departed spirits has been burning sulphur, where 'they will be tormented day assimilated to the Valley of Hinnom (Gehinnom or and night for ever and ever'. It is curious but true that later, Gehenna) which was the rubbish tip of Jerusalem this passage, taken together with Rev. 20:14, is the and represents a place where whatever is cast into it only time that the Bible suggests that Satan and is burnt by fire. Hades are directly linked-and both are being con­ That this fate did not necessarily await human sumed by fire in a place not previously mentioned! sinners can be inferred from the fact that there is no The witness of Revelation is important for the belief mention anywhere that anything like this befell that Hades is a kind of intermediate state between Adam after his fall from grace. We are told in I Peter death and the last judgement. It is notoriously 3:18 that there were spirits who were imprisoned in difficult to square this with the promise of eternal life the days of Noah, but it is not clear what was made by Jesus and repeated by the Apostle Paul as happening to them when Jesus went to preach to his own personal hope (Phil. 1:21), but the usual them. They were obviously in prison, which must solution is to say that 'death and Hades' are to be have involved some kind of punishment, but nothing understood as temporal concepts, whereas eternal is said about the torments of the damned mentioned life is by definition outside time. If that is so, of in Enoch. Neither is it known whether the preaching course, Hades cannot be regarded as a place of of Christ released them from their imprisonment or eternal torment, since at the end of time it will cease merely confirmed the justice of it! to exist! Sheol (Hades) in the New Testament The Abyss The New Testament picture of Hell is considerably The closest we come in the NT to a dwelling-place for richer than anything found in the Old Testament, Satan roughly equivalent to our notion of Hell is in though the number of overall references is approxi­ the use of the term 'abyss', an adjective meaning mately the same in proportion to the text-22 or 23, 'bottomless' and generally used to translate the as compared with 65 in the OT, which is three times Hebrew word Tehom. In the OT it occurs as a as long. Particularly noticeable is the heavy concen­ synonym for Sheol (Psa. 71:20; 107:26), a usage which tration of these references in the Gospels, and on the is also found in Paul (Rom. 10:7f.). In the NT however lips of Jesus Himself (15 of the total, of which four are it can also designate a prison for demons (Luke 8:31) references to Hades and 11 to Gehenna). from which smoke rises, at least metaphorically (Rev. It is generally agreed by commentators that Hades 9:1). The ruler of the Abyss is an angel called is the nearest equivalent to the OT Shea!, though it is Abaddon in Hebrew and A pollyon in Greek (Rev. not at all clear how this differs in practice from 9:11). Whether this angel is to be identified with Gehenna, which is a place of torment. Luke 16:23 Satan or not is a matter of controversy, particularly as refers to Hades as the place from which Dives, in his he is protrayed as being bound in the Abyss for a agony, glimpses the blessedness of Lazarus in Heaven, thousand years (Rev. 20:1,3). There is no doubt that and Matt. 11:23 (paralleled in Luke 10:15) refers to it the abyss is a prison which suits his true character, as the place of punishment for the unbelief of and which prevents him from roaming freely to and Capernaum. The only other reference to Hades in the fro in the earth. But as the point of the passage is that Gospels comes in Matt. 16:18, where Jesus tells us believers are protected from Satan's power only for that 'the gates of Hell' will not prevail against the the duration of the thousand-year reign, the Abyss is Church. This might be taken to mean that Hell has an unlikely spot for his permanent residence. If Satan some kind of adversarial role vis-a-vis the Church, is the prince of this world, who is normally free to which would make it an appropriate dwelling-place deceive men and women within it, it is hard to see for Satan, but this is not clear from the text. It is more how he can be relegated permanently to the Abyss, likely to be saying that death and destruction will which is a place cut off from this world, and whose have no power over the Church, which will stand as angel-prince is a destroyer, not merely a deceiver. an eternal witness to the power and majesty of God. The link between Hades and death is brought out Gehenna clearly in the remaining NT references. Acts 2:27 and 2:31 are simply a quotation from Psa. 16:10, and This word occurs 12 times in the NT, all but once portray Hades as a place of decay and corruption. (Jam. 3:6) in the Gospels. The 11 Gospel references The same can be said of I Cor. 15:55 (where the can be reduced to five, once repetitions are taken into reading 'Hades' is inferior to 'death', the word which account, but all of these clearly indicate a place of is now preferred in most translations of the NT) and punishment and destruction, mainly by fire. This is by the four references in Revelation (1:18; 6:8; 20:13 clear for example in the three references in Matt. 5 and 20:14) all of which are formulaic-'death and (vv. 22, 29 and 30, the last two of which are paralleled Hell', which start off as a condition of imprisonment in Mark 9:43 and 45), as well as in Matt. 10:28 for the dead, give them up for judgement and are (paralleled in Luke 12:5) and Matt. 18:9 (paralleled in themselves condemned to 'the lake of fire'. What is Mark 9:47). The remaining two references mention this? The image of fire would suggest Gehenna, but the Pharisees, who are described as 'sons of Hell' that is not clearly stated. An alternative interpetation (Matt. 23:15) to which they will be condemned (Matt. is that the fire is one of total annihilation, though that 23:33). It will be seen from the above that Matthew's contradicts Rev. 20:10, where Satan is thrown along is the Gospel which contains the full range of THEOLOGY EVANGEL Summer 1992 21 references to Gehenna, and that the three references build a doctrine of eternal punishment! Nor is it clear in Mark all occur in the same passage.