Introduction:

I was recently asked a thought-provoking question about hell: Is it truly eternal? Interestingly, the word ‘eternal’ isn’t directly mentioned in the Bible. My initial response was based on common Jewish beliefs, especially those of the Pharisees, who viewed hell as everlasting. I mentioned that Jesus, in the Gospels, used terms equivalent to ‘everlasting’ or ‘eternal.’ However, the person questioning me wasn’t satisfied. They believed the original biblical languages didn’t support the concept of an eternal hell and suggested I look into a belief called Annihilationism. This idea suggests hell is temporary, ending in either the destruction or purification of sinners.

Eternal in the New Testament:

To understand this better, let’s examine the original Greek words translated as ‘eternal’ in the New Testament:

1. Aidios: The word “everlasting,” signifying something that endures indefinitely, is indeed used in the Bible, specifically in two contexts that emphasize the theme of eternity.

First, it appears in the context of describing God’s power. For instance, in the book of Romans 1:20 (New International Version), it states: “For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” Here, “eternal power” aligns with the concept of “everlasting,” illustrating that God’s power is without beginning or end, transcending time.

Second, the term is used in Jude 1:6, which says: “And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day.” This reference to “everlasting chains” signifies a punishment that is perpetual, highlighting the eternal consequences of the actions of these angels.

These instances demonstrate that the Bible indeed encompasses the concept of eternity, not just as a philosophical or abstract idea, but as a concrete attribute of God’s nature and as a real consequence in the spiritual realm. This underscores the biblical worldview that existence and consequences extend beyond the temporal realm, embracing the notion of an unending, eternal reality.

2. Aion: The term “aion” in biblical texts is a multifaceted one, capable of conveying a range of meanings related to time, depending on its contextual use. This Greek term can signify an age, a long period, or eternity, and its interpretation can vary from a finite epoch to an infinite duration.

1. Eternal Implication: When “aion” is used in the context of God’s attributes, it often implies an unending, eternal quality. For instance, in the New Testament, Paul refers to God’s eternal nature in Romans 1:20: “For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” Here, the term “eternal” (translated from “aionios,” an adjective form of “aion”) underscores the timeless, never-ending aspect of God’s power and divine nature.

2. Finite Time Period: On the other hand, “aion” can also refer to a specific, finite period or age, which has a beginning and an eventual end. A clear example is found in Matthew 24:3, where the disciples ask Jesus, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” In this verse, “age” (translated from “aion”) denotes a particular historical era or period that, unlike God’s eternal nature, is temporary and will conclude.

3. Combining Both Meanings: In some instances, “aion” may carry a nuanced meaning that blends the concept of a long duration with an implication of an indefinite, perhaps eternal, quality. For example, in the Letter to the Hebrews 1:8, it is written, “But about the Son he says, ‘Your throne, O God, will last for ever and ever (aiona tou aionos),’ a scepter of justice will be the scepter of your kingdom.” Here, the phrase “forever and ever” (aiona tou aionos) might be interpreted as a succession of ages, yet implying an unending reign, suggesting a sense of perpetuity.

In conclusion, the usage of “aion” in the Bible is complex and layered. It demands careful consideration of the context to discern whether it is referring to a finite time frame, an unending duration, or a blend of both. This flexibility in meaning underlines the depth and diversity of biblical language and the importance of nuanced exegesis in understanding scriptural concepts related to time and eternity.

3. Aionios: The adjective “aionios,” derived from “aion,” is used in the New Testament to describe the nature of hell’s fire as eternal, conveying a sense of unending duration. This term is particularly emphasized in Jesus’ teachings regarding judgment and the afterlife.

1. Eternal Fire: In Matthew 25:41, Jesus speaks of the “eternal fire prepared for the devil and his angels.” The Greek phrase here is “to pur to aionion,” where “aionion” (eternal) qualifies “pur” (fire). This usage suggests a fire that is not just long-lasting but perpetual, without cessation. The context of this passage, dealing with final judgment, underscores the permanence of this state.

2. Eternal Punishment: Similarly, in Matthew 25:46, Jesus contrasts “eternal life” with “eternal punishment” (“kolasin aionion”). Here again, “aionion” is used to describe the unending nature of the punishment that awaits the unrighteous. This juxtaposition of eternal life and eternal punishment in the same verse strongly implies that just as eternal life is unending, so is eternal punishment.

In these contexts, “aionios” is used to convey a sense of endless duration. This interpretation is consistent with the traditional Christian understanding of hell as a state or place of perpetual separation from God, characterized by unceasing punishment. This understanding of “aionios” as “everlasting” or “without end” in the context of hell’s fire and eternal punishment is critical to the theological concepts of judgment and the afterlife as presented in the New Testament.

4. Apoleia:The Greek word “apoleia,” commonly translated as “destruction,” plays a crucial role in the theological debate surrounding Annihilationism, a belief that posits the complete annihilation of the wicked in hell rather than their eternal conscious torment. However, a closer examination of how “apoleia” is used in various contexts within the Bible reveals a more complex understanding, often indicating a state of ruin or loss that carries an enduring, if not eternal, implication.

1. Annihilationist Viewpoint: Annihilationists interpret “apoleia” as indicating total destruction or cessation of existence. This perspective is drawn from passages like Matthew 10:28, where Jesus says, “Rather, fear him who can destroy (apolesai) both soul and body in hell.” Here, the term “destroy” could be construed as implying a complete end to existence.

2. Eternal Ruin Interpretation: However, a broader examination across the New Testament suggests that “apoleia” often conveys a sense of lasting ruin or loss, rather than obliteration. For instance, in 2 Thessalonians 1:9, it is written, “They will suffer the punishment of eternal destruction (olethron aionion), away from the presence of the Lord and from the glory of his might.” The phrase “eternal destruction” implies a state of ruin without suggesting cessation of existence.

3. Use in Other Contexts: In Philippians 3:19, Paul describes certain enemies of the cross of Christ, stating, “Their end is destruction (apoleia).” This reference, while not directly about hell, utilizes “apoleia” in a way that suggests a disastrous end or ruin.

4. Permanence and Severity: The Revelation of John also uses “apoleia” in contexts that emphasize the severity and permanence of the state it describes. Revelation 17:8, for instance, refers to the beast that “was, and is not, and is about to rise from the bottomless pit and go to destruction (apoleian).” This usage suggests a profound and lasting state of ruin.

In summary, while “apoleia” can be understood in the context of annihilation or cessation of existence, a comprehensive review of its biblical usage leans more towards a state of lasting ruin or loss. This interpretation aligns with the traditional Christian view of hell as a place of ongoing, perhaps eternal, punishment and separation from God, rather than a place where the soul is annihilated or ceases to exist.

“Eternal” Is Biblical:

When analyzing the concept of “eternity” in the context of hell as described in the Bible, particularly through the lens of the original Greek terminology, the evidence leans strongly towards an understanding of hell as an eternal state. This interpretation emerges from a detailed examination of key terms and passages, which seem to contradict the Annihilationist perspective that a compassionate God would not permit eternal punishment for sinners.

1. “Aionios” – Eternal: The Greek adjective “aionios,” translated as “eternal” or “everlasting,” is crucial in this discussion. For instance, in Matthew 25:46, Jesus contrasts eternal life with eternal punishment: “And these will go away into eternal punishment, but the righteous into eternal life.” The same Greek word, “aionios,” is used for both “eternal punishment” and “eternal life,” suggesting parity in the duration of both states. If eternal life is without end, so, by parallel, is eternal punishment.

2. “Apoleia” – Destruction: The term “apoleia,” often translated as “destruction,” also factors into this debate. In 2 Thessalonians 1:9, it states, “They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might.” Here, “eternal destruction” (olethros aionios) implies a state of ruin or loss that is perpetual, not suggesting an end to existence but a continuous state of destruction.

3. Contextual and Theological Consistency: The broader biblical narrative and theological consistency also support the eternal nature of hell. For example, Revelation 14:11 describes the fate of the wicked, saying, “And the smoke of their torment goes up forever and ever (eis aionas aionon), and they have no rest, day or night…” This depiction of unending torment aligns with the concept of an eternal hell.

4. Challenge to Annihilationism: While Annihilationism arises from a perspective of divine compassion, suggesting that eternal punishment is inconsistent with God’s nature, the scriptural references to “eternal punishment” and “everlasting destruction” challenge this view. The consistent use of “aionios” to describe both the positive state of eternal life and the negative state of eternal punishment suggests that both are unending.

In conclusion, a detailed analysis of the biblical text, especially the original Greek terms, supports the interpretation that hell is depicted as an eternal state in the Bible. This understanding, which sees hell’s punishment as unending, aligns with the traditional Christian doctrine and contrasts with the Annihilationist view, challenging the notion that a compassionate God would not allow for eternal punishment.

Conclusive Thoughts:

In forming a conclusive understanding of the nature of hell as presented in the Bible, several key elements and scriptural passages need to be considered, aligning with the views of influential theologians like John Wesley and Jonathan Edwards.

1. God’s Holiness and Justice: The Bible consistently emphasizes God’s holiness and His uncompromising stance against evil. This divine attribute underlines the necessity for justice in response to sin. Scriptures like Nahum 1:2 declare, “The Lord is a jealous and avenging God; the Lord takes vengeance and is filled with wrath.”

2. Eternal Separation and Ruin: The concept of eternal separation from God for those who reject His ways is a recurring theme. This is not presented as a temporary or purifying punishment but as an enduring consequence of one’s choices. For instance, 2 Thessalonians 1:9 states, “They will be punished with everlasting destruction and shut out from the presence of the Lord.”

3. Vivid Descriptions in Revelation: The Book of Revelation contains some of the most explicit descriptions of this eternal state. Revelation 14:11, for instance, says, “And the smoke of their torment goes up forever and ever, and they have no rest, day or night.” This imagery supports the interpretation of hell as a place of unceasing torment.

4. John Wesley’s Perspective: John Wesley, a prominent theologian and the founder of Methodism, also underscored the relentless nature of suffering in hell. He is quoted as saying, “There is no doctrine in the whole word of God which is more solemnly and repeatedly asserted than that of the eternal duration of future punishments.”

5. Jonathan Edwards’ View on Hell: Edwards, especially noted for his sermon “Sinners in the Hands of an Angry God,” presented a vivid and stark depiction of hell. He emphasized the justice of God in condemning sinners to hell. Edwards described hell as a place of eternal torment, where God’s wrath is justly poured out on those who have rejected Him. In his own words, “The wicked shall be cast into hell, where they shall endure unspeakable torments, forever and ever.”

6. Theological and Practical Implications: The understanding that hell is eternal is not merely a theological position but also carries practical implications. It underscores the urgency of the Christian mission to guide others towards salvation through Jesus Christ. This perspective aligns with the biblical call for evangelism and compassion, as it is not just a matter of intellectual debate but of eternal significance.

In conclusion, a comprehensive examination of biblical texts, alongside the theological insights of figures like John Wesley, leads to the understanding that hell is depicted as an eternal state of separation and torment. This perspective should serve as a motivation for Christians to earnestly engage in sharing the message of salvation through Jesus Christ, recognizing the profound implications of these beliefs on the eternal destinies of individuals.

Bibliography

1. Bible Translations and Commentaries:

• New International Version (NIV) Bible. Grand Rapids, MI: various editions.

• The Interlinear Bible: Hebrew-Greek-English. Edited by Jay P. Green. Peabody, MA: Hendrickson Publishers, various editions.

• Carson, D. A. “Exegetical Fallacies.” Grand Rapids, MI: Baker Academic, 1996.

2. Theological Texts on Hell and Eternity:

• Peterson, Robert A. “Hell on Trial: The Case for Eternal Punishment.” Phillipsburg, NJ: P&R Publishing, 1995.

• Fudge, Edward William. “The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment.” Houston, TX: Providential Press, 1982.

• Kreeft, Peter, and Ronald K. Tacelli. “Handbook of Christian Apologetics.” Downers Grove, IL: InterVarsity Press, 1994.

3. Studies on Biblical Language and Terms:

• Mounce, William D. “Basics of Biblical Greek Grammar.” Grand Rapids, MI: Zondervan, 2009.

• Harris, R. Laird, Gleason L. Archer Jr., and Bruce K. Waltke, eds. “Theological Wordbook of the Old Testament.” Chicago, IL: Moody Press, 1980.

4. Historical and Cultural Perspectives:

• Russell, Jeffrey Burton. “A History of Heaven: The Singing Silence.” Princeton, NJ: Princeton University Press, 1997.

• Davidson, Ivor J. “The Birth of the Church: From Jesus to Constantine, AD 30-312.” Grand Rapids, MI: Baker Books, 2004.

5. Works of Key Theologians:

• Wesley, John. “The Works of John Wesley.” Edited by Albert C. Outler. Nashville, TN: Abingdon Press, various editions.

• Edwards, Jonathan. “Sinners in the Hands of an Angry God.” Edited by Harry S. Stout. New Haven, CT: Yale University Press, 2003.

6. Contemporary Theological Debates:

• Moreland, J. P., and William Lane Craig. “Philosophical Foundations for a Christian Worldview.” Downers Grove, IL: InterVarsity Press, 2003.

• Walls, Jerry L. “Hell: The Logic of Damnation.” Notre Dame, IN: University of Notre Dame Press, 1992.

7. Critical Analysis and Interpretative Works:

• Bauckham, Richard. “The Fate of the Dead: Studies on the Jewish and Christian Apocalypses.” Leiden, Netherlands: Brill, 1998.

• Blocher, Henri. “In the Beginning: The Opening Chapters of Genesis.” Downers Grove, IL: InterVarsity Press, 1984.