At the outset we must recognize one vital principle that was laid down by Jehovah's adversary. The father of the lie. He spoke to Eve and told her that she surely would not die. This lie has its continuation and has been perpetuated throughout time in many of the ideas and doctrines of men.
Also, one must recognize the picture language presented in the Book of Revelation.
Are we truly to accept that Jesus is a 'slaughtered lamb with 7 horns and 7 eyes? Rev.5.6
Or what about the description of the locusts who were like horses, had mens faces, womens hair and teeth like lions. Rev. 9.7. Then there's the woman arrayed with the sun,and the moon, and beneath her feet and on her head was a crown of 12 stars. Rev.12.1
Obviously caution would have to be used in understanding what is meant by such picture language.Rev.1.1
Now to the text at hand:
Revelation 20.10-"And the Devil who was misleading them was hurled into the lake of fire and sulphur (automatically I have recollections of Genesis 19.24-29, Is.1.9, Rom.9.29 Jude 7 Deut.29:22,23; Jer.49.18 Zeph. 2.9; Is. 34.9,10; 2 Peter 2.6 denoting total destruction) where both the wild beast and false prophet already were; and they will be tormented day and night forever and ever. What does this highly picturistic language mean. First the bible speaks of the Devils total destruction. Romans 16.20; Hebrews 2.14 Death and Hades (grave? Hell?) are thrown into lake of fire.So it would seem to indicate total destruction.
A footnote under tormented "or restrained; imprisoned GK basanos see Matt. 18.34
When Revelation 20:10 says that the Devil is to experience ‘torment forever and ever’ in “the lake of fire and brimstone,” what does that mean? Revelation 21:8 (KJ) says clearly that “the lake which burneth with fire and brimstone” means “the second death.” So the Devil’s being “tormented” there forever means that there will be no relief for him; he will be held under restraint forever, actually in eternal death. This use of the word “torment” (from the Greek baŹ¹sa·nos) reminds one of its use at Matthew 18:34, where the same basic Greek word is applied to a ‘jailer.’—RS, AT, ED, NW.
Although this is a possibility in understanding the word tormented Gk. Basanos I feel more is needed in properly grasping this highly symbolic language in the book of Revelation. One key role in Biblical Hermeneutics is always to interpret the non-clear with the clear biblical text and to consider the context of the Biblical passage. Fudge also contends: "Although simplistic, it is almost fair to say that this whole debate rests finally on one question: should we interpret dozens of straightforward texts throughout the Bible to match the literal sense of two symbolic text in the Apocalypse, or ought we to interpret the two apocalyptic text symbolically to conform to the many others?"1 pg83
Also the expression "tormented day and night" need not carry the connotation of unending torment. "John here writes that the wicked people have 'no rest day or night in the genitive case, speaking of kind of time....The same form of "night and day" is used in Isa. 34.10, a context noted already for its description of burning sulfur and rising smoke. There Edom's fire is not quenched "night and day," with the same sentence concluding, "its smoke will rise forever." Edom's fire would not be limited to a day or a night shift; it burned in the daytime and in the nighttime. But when it had consumed all that was there, it went out; and then it's smoke ascended as a memorial to God's thorough destruction." 1 pg. 243
Today if we were to go to the place where Edom was (southwestern Jordan), do we see smoke rising? Of course not. Edom like the torment of the wild beast and false prophet (not literal people or beings)carries with it the suggestion of eternal destruction to be forever not forgotten. Thus "to time indefinite it's smoke will keep ascending." And now the understanding of the text concerning Edom, the very next verse. "From generation to generation she will be parched; forever and ever no one will pass across her. And the pelican and the porcupine must take possession of her, and the long-eared owls and ravens themselves will reside in her etc." Isaiah 34.10-12 A land that is uninhabitable.
Concerning this text Beale writes: "But there is theological debate about the nature of the final judgment. Does the portrayal mean that unbelievers are to be annihilated, so that their existence will be abolished forever? Or does this text refer to a destruction involving not absolute annihilation but the suffering of unbelievers for eternity? The OT context of Isa. 34 could support the former view, since there the historical annihilation of Edom is portrayed. The image of continually ascending smoke is Isa. 34 serves as a memorial of God's annihilating punishment for sin, the message of which never goes out of date....Likewise...in Jude 7 Sodom is set forth as an example of [others] undergoing the punishment of eternal fire. Accordingly, the lack of rest "night and day" also has its background in Isa.34.9, where, like the smoke, it refers to the enduring effects of the extinction of Edom. In particular. "day and night......in 14.11 can be taken qualitative genitive construction indicating not duration of time ....buy kind of time, that is time of ceaseless activity...The lack of rest will continue uninterrupted as long as the period of suffering last, though there will be an end to the period. Therefore, the imagery of Rev 14.10-11 could indicate a great judgment that will be remembered forever, not one that leads to eternal suffering." 2
My comment here is not always to juxtapose the two scriptures when it comes to how the Greek word basanismos is used and understood within the context of scripture(see Rev. 11.10; Rev. 9.5). For sure because even Beale understands the sematic range on how this Greek word can be understood. He in the end does not come to the same conclusions that I do but still in referencing such scriptures as Isa. 34 and Jude 7 accepts the possibility. Also in Rev 20.11-14 note the Destructive power that the Lake of Fire exhibits. Destroying Death and Hades. This of course could portray the torment as being destructive or at least leading to destruction.
One last thought on the word basanismos as used in correlation to 'The Great Harlot.
Rev.18.7: She is given torment and mourning.
Rev. 18.8: She was completely burned (Gk katakauthesetai)with fire.
Rev.18.9: they stand at a distance because of her torment
Rev.18.18: and they cried out as they looked at the smoke from the burning of her...
Rev.18.21: 'And a strong angel lifted up a stone like a great millstone and hurled it into the sea, saying: Thus with a swift pitch will Babylon the great city be hurled down, and she will never be found again
Rev. 19.3: 'And the smoke from her goes on ascending forever and ever
Now what are we to conclude? That whatever this great Harlot represented it's demise was total destruction. Even though torment language was used its eventuality was still total annihilation. Also most recognize that the great Harlot Babylon The Great is probably an institution and not an individual. How do you torment an institution? Many will say, yes, it is an institution, but the institution represents people within that institution. That's fine, but remember John saw a Harlot that sat on the wild beast. It is that entity that is pictured in the picture language of this Harlot being tormented.
Also it is of note to look at biblical imagery and its parallel's found in Daniel where it explains the imagery. For instance:
Rev. 13.1,2 and Daniel 7.2-8 (Same Beast)
Rev. 19.20 Wild Beast thrown in lake of fire 20.10 Wild beast tormented Daniel 7.11 Beast was killed and it's body was destroyed and it was given to the burning fire. (interpretation Dan.7.23): Daniel 7.26 Speaking of the Beast: "....and his own rulership they finally took away, in order to annihilate (him) and to destroy (him) totally, (Hebrew Shamad(consume) Abad (to perish) Sofe (end)
Complete Jewish Bible: "Completely destroyed."
Bible In Common English: "Complete Destruction"
Common English Bible: "Wiped out for all time."
Lexam: "Destroy Totally."
NASB: "Destroy Forever"
NIV: "Destroy Forever"
NRSV: "Totally Destroy."
No mention of Eternal Torment!
Also it is of note to recognize that the bible actually interprets this language for us. Just as Death and Hades are thrown in Lake of fire which means total destruction note how John is told about this Wild beast and it's eventuality in Rev. 17.8-11: "The wild beast that you saw was, but is not, and yet is about to ascend out of the abyss, and it is to go off into destruction........11. And the wild beast that was but is not, it is also an eighth king, but springs from the seven, and it goes off into destruction."
LAKE OF FIRE
"The lake of fire is the Bible's last description of final punishment, and it is mentioned four times (Rev. 19.20; 20.10,15; 21.8). It is the fiery lake of burning sulfur, the lake of fire and brimstone. The exact expression "lake of fire (and brimstone/ burning sulfur)" does not appear anywhere else in Scripture. Most seem agreed, however, that it stands for the same ultimate destiny that we commonly call "hell," which in turn stands for the word "Gehenna," taking its name from the literal "Valley of Hinnom" (Hebrew ge' hinnom) outside Jerusalem. It is always noted that Gehenna is used for the destiny of the wicked by name only in the Gospels in the NT, since it would be unfamiliar to the Gentile or non-Palestinian readers who had not visited or heard of the actual site and its significance throughout history."3 pg. 39
A thought concerning the word Gehenna, as mentioned by Edward Fudge, in the above quote.The translation of this word as Hellfire is theologically disposed. Its English equivalent shows extreme literary bias. Jason Beduhn in his book Truth in Translation comments: "The hardest bias to catch is one that is widely shared and it is quite understandable that the common views shared by modern Christians of many denominations would influence how the Bible is translated. Understandable, but not acceptable. The success of numbers or of time does not guarantee truth. Avoiding bias involves obeying probable meaning rather than wished-for meaning"4 pg xv
Stephen H. Travis who was Vice-Principal and a lecturer in New Testament at St. John's College states concerning acceptance of "Conditional Immortality" rather than "Eternal punishment" the reasons why he came to this conclusion.
1)"Immortality of the soul is a non-biblical doctrine derived from Greek philosophy." It is in my opinion a perpetuation of the original lie. "You positively will not die". Gen 3.4; 2.17 Jo 8.44
"In biblical teaching man is conditionally immortal--that is, he has the possibility of becoming immortal if he receives resurrection or immortality as a gift from God. This would imply that God grants resurrection to those who love him, but those who resist him go out of existence."5
2)"Biblical images such as "fire" and "destruction" suggest annihilation rather than continuing conscious existence."
3)"New Testament references to "eternal punishment" (Mtt. 25.46; 2 Thess 1.9; Heb. 6.2)do not automatically mean what they have traditionally been assumed to mean. 'Eternal' may signify the permanence of the result of judgment rather than the continuation of the act of punishment itself. So 'eternal punishment' means an act of judgment where results cannot be reversed, rather than an experience of being punished forever.
4)"We must recognize that such New Testament language is picture language. The fact that Jesus can speak of hell in terms of both 'darkness' and 'fire' surely makes it clear that such language must not be taken to literally."
5)"Eternal torment serves no useful purpose, and therefore exhibits a vindictiveness incompatible with the love of God in Christ.
6) "Eternal punishment requires that we believe in heaven and hell existing forever alongside each other. It seems impossible to reconcile this with the conviction that God will be 'all in all' (1 Cor. 15.28).
"What ‘Torment in the Lake of Fire’ Means
HOW would you react if, now that you know what the Bible says about the unconscious condition of the dead, you were to find a Bible text mentioning a place of torment? Would you reason that this justifies ignoring all the other scriptures and holding onto the idea that there may still be a possibility of conscious existence continuing after death? Or, would you undertake a careful examination of the context to determine just what the text might really mean and how it harmonizes with the rest of the Bible?
The reason for considering this is that the Bible book of Revelation does speak of “torment” in a “lake of fire.” Revelation 20:10 states: “The Devil who was misleading them was hurled into the lake of fire and sulphur, where both the wild beast and the false prophet already were; and they will be tormented day and night forever and ever.”—See also Revelation 19:20.
How are those cast into the “lake of fire” tormented? That we should not be hasty in taking this expression as literal is evident from the nature of the book of Revelation. The opening words of the book read: “A revelation by Jesus Christ, which God gave him, to show his slaves the things that must shortly take place. And he sent forth his angel and presented it in signs through him to his slave John.”—Revelation 1:1.
As there stated, this revelation was presented “in signs.” What, then, of the “lake of fire” and the “torment” there? Are they literal or are they also “signs” or symbols?
Additional information as to what is cast into the lake of fire, besides the Devil, the “wild beast” and the “false prophet,” sheds light on the matter. Note the words of Revelation 20:14, 15: “Death and Hades were hurled into the lake of fire. This means the second death, the lake of fire. Furthermore, whoever was not found written in the book of life was hurled into the lake of fire.”
Now, is it possible for death and Hades to be hurled into a literal lake of fire? Obviously not, for they are not objects, animals or persons. Death is a state or condition. How could it be tossed into a literal lake of fire? As for Hades, it is the common grave of mankind. What kind of a lake could hold it?
Then, too, Revelation 20:14, 15 does not say that the lake is literal. Rather, we read that the “lake of fire” is itself a sign or symbol of “second death.” The same point is made at Revelation 21:8: “As for the cowards and those without faith and those who are disgusting in their filth and murderers and fornicators and those practicing spiritism and idolaters and all the liars, their portion will be in the lake that burns with fire and sulphur. This means the second death.”
Since the lake of fire is a symbol of second death, the casting of death and Hades into it is simply a symbolic way of saying that these will be forever destroyed. This agrees with the Bible’s statement that ‘the last enemy, death, is to be brought to nothing.’ (1 Corinthians 15:26) And, since Hades, the common grave of mankind in general, is emptied and “death will be no more,” that means that Hades ceases to function, passes out of existence.—Revelation 20:13; 21:4.
FIGURATIVE TORMENT
What, then, is the “torment” experienced by wicked humans and others that are thrown into the “lake of fire”? Without conscious existence, they could not experience literal torment, could they? And there is nothing in the Holy Scriptures to show that they will have any conscious existence. So why does the Bible speak of eternal torment in the “lake of fire”?
Since the “lake of fire” is symbolic, the torment associated with it must also be symbolic or figurative. This can be better appreciated in the light of what the Bible says about the things that are pitched into the “lake of fire.” What we should observe is that the “second death” is what is symbolized by the “lake of fire.” The Adamic death, that is, the death that all born humankind inherited from Adam and Eve after they had sinned, is never likened to such a fearful thing, even though death is “the wages sin pays.”—Romans 6:23.
Jesus Christ likened the death state of those who die because of inherited sin to a sleep. For instance, he said of Lazarus, who lay dead for parts of four days, “Lazarus our friend has gone to rest, but I am journeying there to awaken him from sleep.” (John 11:11) Later on, even Jesus slept the sleep of death for parts of three days. “Now Christ has been raised up from the dead, the firstfruits of those who have fallen asleep in death.” (1 Corinthians 15:20) Death is like a sleep, as it ends in an awakening.
However, those who must undergo the “second death” do not have the comfort of a resurrection hope. Theirs is not a sleep. They never awaken from destruction in second death. As this hopeless state keeps hold of them, they are ‘tormented forever’ in the sense of being eternally restrained from having any conscious existence or activity. That their restraint in “second death” is compared to torture by being confined in prison is shown by Jesus in his parable of the ungrateful, merciless slave. Concerning the action his master took against him, Jesus said: “And in his anger the master handed him over to the torturers till he should pay all his debt.” (Matthew 18:34, Jerusalem Bible) The New World Translation shows who these tormentors are by reading: “With that his master, provoked to wrath, delivered him to the jailers [marginal reading: tormentors], until he should pay back all that was owing.”
The very fact that the “lake of fire” is a symbol of “second death” rules out the idea of its being a place of conscious torment. Nowhere does the Bible even suggest that the dead can experience conscious torment, but the dead have lost all sensations. Of those dead in the common grave of mankind, the Bible says: “There the wicked themselves have ceased from agitation, and there those weary in power are at rest. Together prisoners themselves are at ease; they actually do not hear the voice of one driving them to work. Small and great are there the same, and the slave is set free from his master.”—Job 3:17-19.
Just as the death to which humans in general continue to be subject ends all sensations and feeling, so does the “second death.” However, no forgiveness of sins or ransoming is possible for those punished with “second death.” That reproachful state is their lot forever. Memory of them is as rotten.—Isaiah 66:24; Proverbs 10:7.
Yet even before wicked ones are plunged into total annihilation, “second death,” they experience torment. This is referred to symbolically at Revelation 14:9-11: “If anyone worships the wild beast and its image, and receives a mark on his forehead or upon his hand, he will also drink of the wine of the anger of God that is poured out undiluted into the cup of his wrath, and he shall be tormented with fire and sulphur in the sight of the holy angels and in the sight of the Lamb. And the smoke of their torment ascends forever and ever, and day and night they have no rest, those who worship the wild beast and its image, and whoever receives the mark of its name.” By what means are the worshipers of the “wild beast” and its “image” tormented? The words of Revelation that follow immediately thereafter provide the clue: “Here is where it means endurance for the holy ones, those who observe the commandments of God and the faith of Jesus.”—Revelation 14:12.
There would be no need for endurance on the part of the holy ones if the worshipers of the “wild beast” and its “image” were confined to a literal place of torment. Those false worshipers would then be stripped of all power to do harm to God’s faithful servants. But as long as they are alive and free they can engage in hateful, vicious acts against the “holy ones.”
The fact that the “holy ones” are brought into the picture indicates that they are the instrumentalities for bringing torment on the wicked. How could this be? Well, they proclaim the message that points to the eternal destruction awaiting the worshipers of the “wild beast” and its “image.” This message puts these false worshipers in torment, giving them no rest day or night. That is why they try everything within their power to silence God’s servants. The resulting persecution calls for endurance on the part of the “holy ones.” Finally, when the worshipers of the “wild beast” and its “image” are destroyed as by “fire and sulphur,” the evidence of that total destruction will, like smoke, ascend for all time to come.
The completeness of that destruction might be illustrated by what befell the cities of Sodom and Gomorrah. The disciple Jude wrote: “Sodom and Gomorrah and the cities about them . . . are placed before us as a warning example by undergoing the judicial punishment of everlasting fire.” (Jude 7) The fire that destroyed those cities had stopped burning long before Jude wrote his letter. But the permanent, “everlasting” evidence of that fire’s destructiveness remained, for those cities continued nonexistent.
ETERNAL TORMENT DOES NOT HARMONIZE WITH GOD’S PERSONALITY
That total destruction, not conscious torment for all eternity, is the punishment meted out to those persisting in rebellion also agrees with what God reveals about himself in his Word the Bible. Jehovah God has tender feelings toward his human creation as well as his animal creation.
Consider for a moment God’s law about a working bull: “You must not muzzle a bull while it is threshing.” (Deuteronomy 25:4) This law reflected God’s compassionate concern and care for unreasoning animals. The bull was not to be tormented by being forcibly prevented from satisfying its desire to feed on some of the grain it was threshing.
Far greater is God’s concern and love for humankind than for the unreasoning animals. As Jesus Christ reminded his disciples: “Five sparrows sell for two coins of small value, do they not? Yet not one of them goes forgotten before God. But even the hairs of your heads are all numbered. Have no fear; you are worth more than many sparrows.”—Luke 12:6, 7.
Would it not be totally inconsistent, then, for anyone to claim that a God with such tender feelings would literally torment some humans for all eternity? Who of us would want to see someone undergoing the most horrible torture for even an hour? Is it not true that only fiendish persons would delight in seeing others suffer? Does not our inward sense of love and justice go into a state of revolt when we hear that a father tortured his child nearly to the point of death for some act of disobedience? Regardless of how bad the child may have been, we find it impossible to have any tender feelings for such a father.
God’s compassionate dealing with imperfect mankind, however, does appeal to our moral sense. It warms our hearts and draws us closer to our Creator. Just think of it: Even when people deserve punishment, God has no pleasure in having to administer it. As the prophet Jeremiah exclaimed with reference to God’s judgment that befell unfaithful Jerusalem: “Although he has caused grief, he will also certainly show mercy according to the abundance of his loving-kindness. For not out of his own heart has he afflicted or does he grieve the sons of men.”—Lamentations 3:32, 33.
If it is not in his heart to afflict or to grieve humans who deserve punishment, how could Jehovah God for all eternity look approvingly upon the anguish of wicked ones? Furthermore, what purpose would it serve? According to the clergy’s unscriptural “hell fire” theory, even if those experiencing the torment wanted to change, they could not do so, nor could they improve their situation. God’s Word, however, shows unmistakably that total destruction, not torment, is the punishment for all who persist in wickedness.
Appreciating that Jehovah is a loving and just God, we can rest assured that his purpose for those who want to serve him is grand indeed. With eager anticipation, then, let us examine the Scriptures to learn of the loving provisions that he has made to deliver mankind from bondage to disease and death." 6
Some call him the 'pope of evangelcals' John Stott. Note what he says regarding Rev.20.10.
"But does the book of Revelation not say that in the lake of fire 'they will be tormented day and night forever?' Yes, that sentence occurs, but only once )20.10), where it refers not only to the devil, but to 'the beast and the false prophet." just as the noun for torment had been used of 'the harlot Babylon' (Rev 18.7,10,15), though without the addition of the words forever and ever. The beast, the false prophet, and the harlot, however, are not individual people but symbols of the world in its varied hostility to God. In the nature of the case they cannot experience pain. Nor can 'Death and Hades,' which follow them into the lake of fire (20.13). In the vivid imagery of his vision John evidently saw the dragon, the monsters, the harlot, death, and hades being thrown into the lake of fire. But the most natural way to understand the reality behind the imagery is that ultimately all enmity and resistance to God will be destroyed. So both the language of destruction and the imagery of fire seem to point to annihilation.'7
" ....argument in favor of the concept of annihilation concerns the biblical vision of justice. ......This principle had been applied in the Jewish law courts, which penalties were limited to an exact retribution, 'life for life, eye for eye, tooth for tooth, hand for hand, foot for foot' (e.g., Exod 21.23-25)Would there not, then, be a serious disproportion between sins consciously committed in time and torment consciously experienced through eternity? ...but the question whether 'eternal conscious torment' is compatible with the biblical revelation of divine justice."
"..the last argument relates to those texts which have been used as the basis for universalism....My point here, however, is that the eternal existence of the impenitent in hell would be hard to reconcile with the promises of God's final victory over evil ....and of God uniting all things under Christ's headship (Eph. 1.10), reconciling all things to himself (Col 1.20), and bringing every knee to bow to Christ and every tongue to confess his lordship (Phil 2.10-11) so that in the end God will be 'all in all' (1 Cor. 15.28)"
"But they do lead me to ask how God can in any meaningful sense be called "everything to everybody" while an unspecified number of people still continue in rebellion against him and under his judgment. It would be easier to hold together the awful reality of hell and the universal reign of God if hell means destruction and the impenitent are no more.7
Among New Testament Greek scholars, Wenham's work The Elements of New Testament Greek is well regarded, and was the successor to Nunn's introductory Koine Greek textbook. He wrote the following concerning the nature of Hell and it's correlation with these Apocalyptic text:
"Of these three passages(Rev.14.11; 19.3; 20.10)two are concerned with non human or symbolic figures; the devil, the beast, the false prophet, and the great whore, and only one refers to men. But the imagery is the same and they need to be examined together. The mind of John of the Apocalypse is steeped in Holy Scripture and it is to the Old Testament that we must go for enlightenment. After Noah's flood, the second great demonstration of divine judgment is the raining down of burning sulfur on the cities of Sodom and Gomorrah. What is left is total irreversible desolation and dense smoke rising from the land(Gen.19:24-28).This fearful example is recalled by Moses (Deut.29.23,Isaiah 13.19, Jeremiah 50.40,Lamentations 4.6, Amos 4.11, Zephaniah 2.9, 2Peter 2.6; Jude 7, and Luke 17.28-32. It seems best to interpret the lake of fire and brimstone, the smoke and the torment of the apocalypse in the light of this great archetypal example. The concept of second death is one of great finality; the fire consumes utterly, all that is left is smoke a reminder of God's complete and just triumph over evil.8
The third passage (Rev 14.11) is the most difficult passage that the conditionalist has to deal with. I freely confess that I have come to no firm conclusions about the proper interpretation of the book of Revelation. While I would not want to be guilty of undervaluing its symbolism, I nonetheless chary about basing fundamental doctrine upon its symbolism. Certainly, on the face of it, having no rest day or night with smoke going up forever and ever, sounds like everlasting torment. But as Stott points out, the torment" experienced 'in the presence of the holy angels and....the Lamb,' seems to refer to the moment of judgement, not the eternal state."9
"It is a reminder to all eternity of the marvelous justice and mercy of God. The proof texts of the Westminster Confession add the passage concerning the rich man and Lazarus (Luke 16:19-31), which is indeed one of great difficulty." It is clear that it is not intended as a literal description of the world of the life to come. Hades is the sheol of the Old Testament, the immediate destination of all who die, bad and good, normally and rightly translated in NIV as "the grave." Here they sleep the sleep of death awaiting the resurrection.10 The scene with Lazarus in hades can hardly represent the final state of the lost seeing hades itself is to be cast into the lake of fire (Rev.20.14)
Caird who wrote "Revelation of St. John Divine, and wrote several books especially concerning Biblical imagery.ie "The Language and imagery of the Bible." Stated: "John believed that, if at the end there should be any who remained impervious to the grace and love of God, they would be thrown, with death and Hades, into the lake of fire which is the second death, i.e., extinction and total oblivion.'11
Basil Atkinson: When man dies he wastes away, or according to the margin is weakened or cut off. when spirit leaves him, "where is he?" that is, he is no longer in being. This is Man's state in death. It would be final were it not for the resurrection both of the just and of the unjust, which makes it temporary and turns death into sleep. We continue to read in verse 11 following that man lies in the grave without rising. The dead do not awake and from sleep till the end of the world.12
Pinnock notes that "tradition may be a reason some hold on to everlasting torment. But is quick to say that that is not a good enough reason
Second, my own essay illustrates the primary reason why people question the tradition so vehemently. They are not first of all impressed by its lack of a good scriptural basis (that comes later). They are appalled by its awful moral implications. But this means of course but along with Scripture they are imploring moral reasoning in their theological method even as their opponents are employing tradition in theirs
Third, we receive some lessons in biblical interpretation too. How is it that the Bible can be read in such different ways as we have noticed? Does this not suggest that we need a more adequate understanding of hermeneutics? Ought we to press a single verse, the meaning of which we are personally certain, if it goes against a lot of other text and also broader considerations? Should we be staring at text or considering wider theological issues in this case? Does our interpretation depend upon larger paradigms?
Fourth, reason is certainly playing a role here too. It gets used in assessing the meaning of text, in constructing doctrines, and in considering issues surrounding the problem of evil, justice, and metaphysics. The discussion illustrates how reason, even operating in a ministerial role, plays a role in deciding doctrinal questions.
Fifth, there is clearly a lot of cultural and situational input too. The traditional view was greatly influenced by the Hellenistic belief in the immortality of the soul.13
E. Earle Ellis (1926-2010)after two years in U.S. Army spent next several years preparing for a career in law. But in a crisis moment spurred by the words to the hymm by Isaac Watts, "When I Survey the Wondrous Cross," Ellis' passion turned to Christ. He earned his MA and BD degrees in 1953 from Wheaton College Graduate School, and received his PHD in 1955 from the University of Edinburgh. He taught in The Southern Baptist Theological Seminary, Bethel Theological Seminary. New Brunswick Theological Seminary, and Southern Baptist Theological Seminary, where he served as Research Professor of Theology, and Scholar in Residence until his death in 2010. Ellis wrote an essay on "New Testament Teaching on Hell." He argues for conditional immortality and the annihilation of the wicked in both the New Testament and Old Testament concluding that the resurrection unto immortality is a gift that will be given only to the saved.
Old Testament Witness
" The Old Testament displays distinct conceptions of death as the punishment for sin.(Gen.2.17;3.17;Ez.18.4)
It depicts the death state and sphere, i.e.,Sheol, as a kind of mass grave, six feet under, over which God has power to deliver by resurrection, but with which he has no relationship (Is.14; Ezek 31,32)Despite some metaphorical and symbolic scenes of conversation among the maggots,(Ez.31,32) the Scripture represents the departure into Sheol as the end of individual being, a returning to the common earth and virtual annihilation. 16 (Gen3.19;25.8;37.35;Deut 31.16; Job 3.13; 10.9; 17.13-16; ps6.5; 4912; 144.4; 146.4; Eccl.2.14; 3.19;9.10; 12.7)The "spirit that returns to God who gave it" (Eccl2.7) is not, as Platonists read it, a part of the individuals personality, much less his essential ego, but rather the "spirit of life" (Gen7.22;cf 2.7) that God grants and at death, takes back (Job34.14). Mans end is "like water spilt on the ground which cannot be gathered up again" (2Sam14.14).Death levels him with all other dying life: man and beast, righteous and wicked, wise and foolish. (Eccl 3.19)sheol is then both the natural end of all mortal creatures and also God's judgment on the disobedient Adamic race.14
Anthrop0logically, the Old Testament views the human" personality (as)...an animated body, not (like the Greek).... as an incarnated soul.15 It knows no body/soul dualism and has no Platonic conception of an immortal soul with an after-death experience different from the body. Under the influence of Greek mythology and philosophy, this changes later in the thought of some Pharisaic rabbinic tradition, of Jewish and Christian apocalyptic pseudepigrapha and some patristic literature. Here the real immaterial personality, the soul, continues after the physical body dissolves into dust. The Old Testament, however, views man as a unity and pictures the whole person as going into the grave. (Ps.30.3; 33.19;
88.3;89.48).
In Psalms. some of which are among the most ancient Old Testament Literature, the hope of the resurrection is repeatedly expressed, as Michael Dahood, Derek Kidbner, and others have argued. The resurrection also, according to Jesus,(Luke 20.27) underlies God's exodus declaration that he is the God of dead Abraham, a declaration implicitly affirming that he would resurrect Abraham, since "God is not the God of the dead".(Matt. 22.32) Paul voices the same thought when he teaches that "if the dead are not to be raised....those who have fallen asleep in Christ have ceased to exist" (apoolonto, perished, 1Cor.15.18) and, in Rom 4.17, where he equates the resurrection of the dead with the calling of non being into being. 17 In the Old Testament, Resurrection is implicitly affirmed throughout in God's power to deliver one from Sheol, but it is explicitly expressed as God's purpose in comparatively few passages in Job, Psalms, Isaiah, and Daniel.(Job 19.26; Ps.16.8-11; Ps 49.14; Is 25.8; 26.19; Ez.37; Dan. 12.2 ..For the Old Testament, then, the assurance of the future life does not lie in the idea that some part of the individual survives at death, but in the firm hope that God will raise from death those in covenant relationship with him." 14
New Testament Teaching
"The New Testament is quite clear about immortality: only God 'has immortality' (athanasia, 1Ti. 6.16). It states that among mankind only those in Christ will 'put on immortality,' and they will do so individually only at their bodily resurrection at the second coming, i.e. parousia of Christ(e.g. 1 Cor 15.22,52,53). Paul teaches that this transformation affects the conquest and defeat of death, which is the punishment for sin (1 Cor.15.54-57; rom.5.12,18;6.23)The New Testament similarly applies and restricts other terms, like 'everlasting life' or just 'life" to those in Christ. In this context one may now examine the New Testament terms and concepts used for the ultimate punishment of the wicked.
In the New Testament, hell is the translation of two terms, Hades (Hades=Sheol), which, with one possible exception, continues the Old Testament meaning of "the grave,'(Matt.11.23;lk10.15;lk. 16.18;Acts 2.27,31 (Ps.16.10); 1Cor.15.55; (Hosea 13.14; Rev1.18; 6.8; 20.13; Luke 16.23:Buried in Hades)and Gehenna (Gk.geenna=Heb Ge Hinnom). For the purposes of this essay Hell ordinarily refers to Gehenna. It is used by Jesus in his exposition of Isa.66.24 (Mk 9.42-48), an eschatological context that very probably refers to the day of final judgment. It is depicted in terms of the garbage dump in the valley of Hinnom on the south side of Jerusalem, 'where their worm does not die and the fire is not quenched' (Isa. 66.24.Although Hell cannot be equated with the analogy, it is represented by it as the ultimate end, an end as outcast, refuse, suffering (for those thrown out there alive), and decay. As hell is used elsewhere by Jesus, it ordinarily has a similar connotation of God's final punishment of the wicked on the last day of this age. As such it seems to presuppose, in Matt23.15,33, a resurrection, that is, resuscitation of the unrighteous for judgment.
(My point here of course would assume Judgment day to be a 24 hour period, which I would have to deny on two counts. 1) That it would seem unreasonable to resurrect ones just to tell them they are going to be annihilated. 2) When one dies he has paid the penalty of sin (Rom6.23;7.7) therefore to resurrect would be to resurrect one that has already paid for crime committed.3) Judgment day as ascribed in the Bible could represent a period of time. 2Pet.3.13
Judgment Day—What Is It?
"HOW do you picture Judgment Day? Many think that one by one, billions of souls will be brought before the throne of God. There, judgment will be passed on each individual. Some will be rewarded with heavenly bliss, and others will be condemned to eternal torment. However, the Bible paints quite a different picture of this period of time. God’s Word portrays it, not as a terrifying time, but as a time of hope and restoration.
At Revelation 20:11, 12, we read the apostle John’s description of Judgment Day: “I saw a great white throne and the One seated on it. From before him the earth and the heaven fled away, and no place was found for them. And I saw the dead, the great and the small, standing before the throne, and scrolls were opened. But another scroll was opened; it is the scroll of life. The dead were judged out of those things written in the scrolls according to their deeds.” Who is the Judge described here?
Jehovah God is the ultimate Judge of mankind. However, he delegates the actual work of judging. According to Acts 17:31, the apostle Paul said that God “has set a day on which he purposes to judge the inhabited earth in righteousness by a man whom he has appointed.” This appointed Judge is the resurrected Jesus Christ. (John 5:22) When, though, does Judgment Day begin? How long does it last?
The book of Revelation shows that Judgment Day begins after the war of Armageddon, when Satan’s system on earth will be destroyed. (Revelation 16:14, 16; 19:19–20:3) After Armageddon, Satan and his demons will be imprisoned in an abyss for a thousand years. During that time, the 144,000 heavenly joint heirs will be judges and will rule “as kings with the Christ for 1,000 years.” (Revelation 14:1-3; 20:1-4; Romans 8:17) Judgment Day is not some hurried event lasting a mere 24 hours. It lasts a thousand years.
During that thousand-year period, Jesus Christ will “judge the living and the dead.” (2 Timothy 4:1) “The living” will be the “great crowd” that survives Armageddon. (Revelation 7:9-17) The apostle John also saw “the dead . . . standing before the throne” of judgment. As Jesus promised, “those in the memorial tombs will hear [Christ’s] voice and come out” by means of a resurrection. (John 5:28, 29; Acts 24:15) But on what basis will all be judged?
According to the apostle John’s vision, “scrolls were opened,” and “the dead were judged out of those things written in the scrolls according to their deeds.” (Revelation 20:12) Are these scrolls the record of people’s past deeds? No, the judgment will not focus on what people did before they died. How do we know that? The Bible says: “The one who has died has been acquitted from his sin.” (Romans 6:7) Those resurrected thus come to life with a clean slate, so to speak. The scrolls must therefore represent God’s further requirements. To live forever, both Armageddon survivors and resurrected ones will have to obey God’s commandments, including whatever new requirements Jehovah might reveal during the thousand years. Thus, individuals will be judged on the basis of what they do during Judgment Day.
Judgment Day will give billions of people their first opportunity to learn about God’s will and to conform to it. This means that a large-scale educational work will take place. Indeed, ‘the inhabitants of the land will learn about righteousness.’ (Isaiah 26:9) However, not all will be willing to conform to God’s will. Isaiah 26:10 says: “Even if the wicked is shown favor, he will not learn righteousness. Even in the land of uprightness he will act wickedly, and he will not see the majesty of Jehovah.” These wicked ones will be put to death permanently during Judgment Day.—Isaiah 65:20.
By the end of Judgment Day, surviving humans will have “come to life” fully as perfect humans. (Revelation 20:5) Judgment Day will thus see the restoration of mankind to its original perfect state. (1 Corinthians 15:24-28) Then a final test will take place. Satan will be released from his imprisonment and allowed to try to mislead mankind one last time. (Revelation 20:3, 7-10) Those who resist him will enjoy the complete fulfillment of the Bible’s promise: “The righteous will possess the earth, and they will live forever on it.” (Psalm 37:29) Yes, Judgment Day will be a blessing to all faithful mankind!"18
"The New Testament uses analogies other than the Jerusalem dump for the punishment of the wicked on the last day. John the Baptist and Jesus compare that punishment to a number of nonhuman objects:burned-up chaff or tree or weeds or branch (Matt3.12;7.19;13.40; jo.15.6); a destroyed house, bad fish discarded, an uprooted plant, a chopped down tree (Matt.7.27; 13.48; 15.13; lk. 13.7)Jesus also uses human analogies: the unrepentant unbelievers on the day of judgment, i.e.,at the coming of the Son of Man, will be like those drowned in the flood, and those burned up at Sodom, and Lot's wife reduced to salt (Luke 17.27,29,32). They will be like wicked tenants destroyed, the rejecter ground to powder, the evil servant cut to pieces (Matt. 21.41,44,24.51); like the Galileans killed by Pilate, those by a falling tower, rebels slain (Luke 13.2,4; 19.14,27). On these analogies the punishment of the wicked will be a life destroying act with a permanent and unrecallable effect.
Nouns, other than hell, that describe the destiny of unbelievers also may involve a process such as undefined vengeance (hekdikesis)(Luke 18.7; 2 Thess. 1.8; Heb. 10.30)or punishment (kolasis, timooria) Matt.25.46; Heb 10.9, or divine wrath (horge)Matt.3.7; Jo 3.36; Rom 1.18; 2.5,8;3.5;5.9;9.22;Eph. 2.3;5.6;Col. 3.6; 1 Tghess. 1.10; (2.16); 5.9;Rev.6.17; 11.18;16.19;19.15.)
Only one passage in the New Testament speaks of a punishment of "everlasting torment," and it refers to the punishment of non-human figures, "the devil...the beast and the false prophet" (Rev 20.10), inn a vision-revelation full of highly symbolic scenes. If the passage is taken literally, it appears to contradict the teaching at Heb 2.14 that Jesus will destroy (katargein) the devil.19
Ralph G Bowles is a Biblical Scholar and theologian who has served as a Priest in the Anglican Church of Australia since 1979. He has received, among other degrees, a Bachelor's in Divinity from London University, and a Doctorate of Ministry from San Francisco Theological Seminary. In regard to eternal conscious torment:
"The belief that God's final judgment of the unsaved will lead to a state of eternal, conscious, tormenting punishment is firmly entrenched in the doctrinal traditions of the Christian Church, and is regarded widely as one of the defining pillars of conservative evangelical orthodoxy.
Here is the crucial statement:
And the smoke of their torment goes up forever and ever; and they have no rest, day or night, these worshippers of the beast and it's image, and whoever receives the mark of it's name. (Rev 14.11 RSV)
On the conditionalist view, the three elements of the text are patient of a different construction.
"(a) The judgment of God by fire and sulfur is "a cipher for total destruction at Sodom and Gomorrah and thereafter (Gen 19.23,28, Deut. 29.23; Job18.15-17; Isa 30.27-33; 34.9-11;Ezek 38.22ff.)" 21 The biblical image of judgment by fire and sulfur is a picture of decisive destruction and obliteration- not a picture of enduring torment.
"(b) "The smoke of their torment" that ascends forever is a certification and memorial of this accomplished destruction, just as the smoke that Abram saw rising from Sodom pointed to the finality of its destruction (Gen 19.28). The Background to Rev. 14.ii is to be found in this picture of Sodom's destruction and the oracle of Edom's destruction in Isa. 34.1. Isaiah says 'it's smoke will rise forever,' telling us that Edom's destruction is not only certain (not quenched) and complete (smoke rising) but also irreversible. The desolation will be unending." 22
"(c) The torment experienced in the presence of the angels and of the lamb refers to the moment of judgment, not to the eternal state.23 What continues after their tormenting judgment and destruction is the sign of their extinction- the rising smoke; this is the same picture that is found in Genesis 19 and Isaiah 34. Revelation 14 is here giving us another picture of the fall of God's enemies, similar to the depiction of Babylon's fall in Revelation 18, whose inhabitants suffered torment in their judgment (Rev 18.10) and whose smoke is viewed as the sign of the city's destruction- a past tense reality: what city was like the great city?" (Rev.18.18)
R. Bauckham observes that "Isaiah 34.8-17 is a major source for John's oracle against Babylon....and also supplies the imagery of the judgment of the worshippers of the beast (Rev 14.10b-11: Isa 34.9-10a)....Clearly John read Isaiah 34 as a key prophecy of the eschatological judgment of all the nation, led in their opposition to God's kingdom by Rome (Edom)."24
Constable says of the ever- ascending smoke: "The poetical figure of a perpetual furnace of burning pitch and ever-ascending smoke conveys the idea of perpetual desolation, but not at all of endless life in pain." 25
As w.J. Dumbrell observes on Rev 20.11-15: "Note that John does not reveal the nature of judgment of the unsaved."26 The fate of the devil, the beast , and the false prophet in Rev. 20.10 should be considered in the light of background text such as Daniel 7.11-12 I which the destruction of the anti God beast is depicted. Allowance should be made for the use of hyperbole in Rwv.20.10.
H.Guillebaud believed that "apart from four or five passages, there are not even an appearance of teaching everlasting torment in the Bible."
The 4 text or core text are Matt. 18.34,35; Mark 9.43-48; Rev.14.10,11; Rev.20.10.Other text seem to be contingent on the understanding construed by these 4 text.
It should concern all Bible students to note how few proof text can be cited in support of eternal torment, how much weight is placed on the two text from the Revelation to John (14.11;20.10); and how other core text come mainly from parables of Jesus. we are usually wary of interpreters who base their doctrines on proof texts drawn from Revelation, or from the parables of Jesus, without the control of didactic passages."20
Carson reminds us that "interpreter's theological grasp, his or her 'systematic theology'...may be faulty at many points, but it may be very difficult to spot the faults. The reason is that this synthesis, this systematic theology, itself becomes a controlling grid by which to interpret Scripture, under the guise of serving as the analogy of the faith." 28
"In this case, the doctrine of eternal torment, applied as an interpretive grid, compels a particular. metaphorical view of all the text that deal with "death" and "destruction" as the ultimate penalty for sin. It is hard for those text that do indeed speak of destruction to be heard over the noise of this doctrinal grid."20
Or in other words a preconceived bias presents itself in a faulty reading of the text.
"The avalanche of eternal torment text is an illusion created by linking texts that do not strongly support the idea into an eternal torment interpretive grid." 29
1.The Fire that consumes 3rd edition Edward Fudge
2.Beale, The Book Of revelation, 761-62
3.Rethinking Hell Readings in Evangelical Conditionalism Fudge
4.Truth in Translation Jason BeDuhn
5.Rethinking Hell 'The Nature of Final Destiny by Stephen H.Travis pg 46-47
6. Is this life all there is pg.117-124
7. Stott -Judgement and Hell Rethinking Hell Readings pgs. 53-55
8. Wenham-The Case for Conditional Immortality (Rethinking Hell Readings in Evangelical Conditionalism)pg.86
9. Edwards and Stott, Essentials, 318
10. See Froom, Conditionalist Faith, 1:234-235,Atkinson, Immortality, 49f, Fudge, Fire That Consumes 91982), 203-208
11. Caird Revelation, 186-187
12. Basil Atkinson "life and Immortality' pg. 49
13. Pinnock The Destruction of the Finally Impenitent Readings in Evangelical Conditionalism pg 72
14. Edward Earle Ellis essay "New Testament teaching on Hell" Readings in Evangelical Conditionalism pg.124-137
15. Robinson, Doctrine of Man
16. Ellis, "Life," 697
17. Kasemann Romans,123
18.What does the Bible Really teach appendix pg 213
19. Ellis New Testament Teaching on Hell pg. 128-132
20. Ralph G. Bowles Evangelical Quarterly 73:1 entitled, "Does Revelation 14.11 Teach Eternal Torment? Examining a Proof text on Hell."
21. Fudge Final End 331
22. Fudge Final End 332
23. Edwards and Stott, Essentials, 318
24. Bauckham, Prophecy,318
25. Constable, Future punishment, 60
26. Dumbrell Order, pg. 343
27. H.Guillebaud, Judge 12
28. Carson, "Approaching the Bible," 15
29. Carson, Fallacies
