TO HELL IN A HANDBASKET: AN EXAMINATION OF LOVE, JUDGEMENT, AND THE ULTIMATE TRUTH

PRESENTED BY JONATHAN ESTERMAN AUGUST 2011

Copyright © 2011, Jonathan Esterman. All rights reserved. No portion of this article may be reproduced, stored in a retrieval system, or transmitted in any form or by any means - electronic, mechanical, photocopy, recording, scanning, or other - except for brief quotations in critical reviews or articles, without the prior written permission of the publisher. Published by Scripted Genius. Visit us online at scriptedgenius.com.

Introduction!

4

Defining Hell!

6

The Unending Torment of the Wicked (Classical View)!

7

Old Testament Proofs of Eternal Suffering!

7

New Testament Proofs of Eternal Suffering!

9

Supporting Arguments!

10

The Wicked Shall Be No More (Annihilationist View)!

11

Summary: The Final Vote!

13

Bibliography !

14

Introduction Since the dawn of time, there has been a belief, or lack thereof, in G-d. A classical view of this, taught in Sunday School since Sunday School existed (and perhaps in Shabbat Study when it was under the Jewish realm of Saturdays before the Christian movement) instructs that those who believe in G-d are saved, and those who do not are condemned. This viewpoint seems overwhelmingly shared within Jewish theology and Christian theology - under every denomination. While there is a group of spiritualists referred to as Universalists, it must be noted that they are not Jews nor Christians, for to claim adherence to either title requires a strict adherence to the Scriptures associated with the title. Universalists believe that everyone goes to heaven, and no one to hell, while the Bible is clearly against such teaching. Both Jewish and Christian theology teach the same concept: there is heaven, and there is hell. While semantics argue that heaven is for G-d and the new earth is for believers, this is not the point of discussion in this essay. On the same hand, there is a discussion as to hell or the Lake of Fire, and this, as well, is not discussed in the essay. The purpose of this essay to examine the punishment of the wicked, that is, nonbelievers. This topic has become increasingly important to discuss, with much recent attention and teaching given to proper and improper beliefs. For example, Bill discusses his experience visiting hell in the middle of night1 , Rob believes there is no hell (being a

1

Bill Wiese, 23 Minutes in Hell (Lake Mary: Charisma House, 2006).

Universalist)2, and Francis argues that Rob is wrong.3 The resulting viewpoint not only determines one’s belief on the doctrine of faith, but also determines how one interpret’s the character of G-d, and as a result, if they worship the True G-d or a false god. With so much at stake, it is imperative that a believer has a proper understanding on the doctrine of heaven and hell, and everything in-between. There are two main viewpoints: the Classical View (eternal punishment) and the Annihilationist View (cease of existence).4 It must be noted that this is a persuasive essay, aimed to instruct the reader on the proper interpretation of Scripture, but done so academically. Thus, both sides will be presented, and the arguments thereof. Strengths and weaknesses will be examined, and the viewpoint that is most theologically correct will be asserted. As always, readers are advised to act as a Berean while reading this essay and any other writing: examine it and determine if it matches Scripture, the only solid authority. Discussion on this topic is welcome. To share your thoughts, please visit scriptedgenius.com and either submit a comment on a related post, or fill out the contact form.

2

Rob Bell, Love Wins: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived (New York: HarperOne, 2011). 3

Francis Chan, Erasing Hell: What God Said About Eternity, and the Things We Made Up, Kindle ed. (Colorado Springs: David C Cook, 2011). 4

Gregory A. Boyd and Paul R. Eddy, Across the Spectrum: Understanding Issues in Evangelical Theology, Kindle ed. (Grand Rapids: Baker Academic, 2002), loc. 3982.

Defining Hell The Hebrew word for Hell, Sheol, is found in the Old Testament sixty-five times. The Greek word, Hades, is found in the Apocrypha twenty-six times and in the New Testament ten times. These terms refer to a general dwelling place for souls after death. Additional terms used are “the pit,” “the bottomless place,” or “the lower parts.” 5 Additionally, most NT references for hell are referred by the term, Gehenna, derived from a place of refuse outside of Hinnom, a valley near Jerusalem, connected to pagan rites where children were sacrificed by fire.6 While many sects and opponents to the concept of a physical Hell will argue that Gehenna meant being discarded as refuse, Chan points out that to do so makes nonsense out of Christ’s statements regarding Gehenna.7 Chan asserts that most likely, Christ used the term as an inspiration to explain a truth in terms that locals would understand.8 Further, there is no actual proof that Gehenna was a garbage dump in addition to a place of destruction. There is no archeological evidence of a dump, and the first written suggestion of a dump was by a Rabbi in 1200 CE.9 For all points and purposes, the terms Sheol, Hades, and Gehenna refer to a physical hell, a spiritual punishment, and an absolute truth. Revelation 20 discusses that nonbelievers will be taken out of Sheol for the Great Throne Judgment, and then 5

Bo Reicke, "Hell," in The Oxford Companion to the Bible, ed. Bruce M. Metzger and Michael D. Coogan(New York: Oxford University Press, 1993), 277. 6

D.K. Innes, "Hell," in New Bible Dictionary, ed. J.D. Douglas et al.(Wheaton: Tyndale House Publishers, 1982), 472-473. 7

Chan, loc. 713.

8

Ibid., 721.

9

Ibid., 735.

sentenced to the eternal Lake of Fire.10 This discrepancy, as previously mentioned, will not be discussed in this essay. For all practical purposes, this essay examines Sheol/ Hades/Gehenna/Hell/Lake of Fire as eternal judgment, for ease of examination.

The Unending Torment of the Wicked (Classical View) Historically, the Orthodox Christian church and evangelicals have accepted the stance that those who resist G-d will be eternally damned.11 This viewpoint has been defined as the Classical View, since it was the classic interpretation of Scripture. This doctrine has been hotly debated by believers and nonbelievers alike, with believers arguing that eternal punishment is unloving12, and nonbelievers arguing that hell is a false motivation.13 However, despite recent criticism, two of the strongest proponents for this belief are church tradition and Scriptural authority. Old Testament Proofs of Eternal Suffering The Jewish theology structure of eternal condemnation was determined by Old Testament Scriptures. Being the foundation of Christianity, it is good to examine. However, there is not a significant amount of reference to be found in the Old Testament. Thus, we will briefly look at what Scriptures 14 do discuss the topic. Many of those who sleep in the dust of the earth will awake, some to eternal life, and some to shame and eternal contempt. (Daniel 12:2)

10

"The Certainty of Eternal Punishment for Unbelievers," in The Popular Encyclopedia of Bible Prophecy, ed. Tim LaHaye and Ed Hindson(Eugene: Harvest House Publishers, 2004), 96-97. 11

Boyd and Eddy, loc. 3989.

12

Chan, loc. 203.

13

See: Jehovah Witnesses, Richard Dawkins

14

Unless otherwise noted, all Scripture quotations are from the Holman Christian Standard Bible.

As they leave, they will see the dead bodies of the men who have rebelled against Me; for their worm will never die, their fire will never go out, and they will be a horror to all mankind. (Isaiah 66:24)

Daniel’s discussion on eternal contempt is viewed by proponents as admission of eternal punishment for nonbelievers.15 F.F. Bruce states that this is the first appearance of a reference of eternal life for believers, and compares the shamed ones to Isaiah 66:24, and that they are considered “outcasts of the refuse heap.”16 Bruce’s referral to refuse heap is in relation to the term Gehenna, discussed previously. John MacArthur states that “[t]hose of faith will rise to eternal life, the rest of the unsaved to eternal torment,” in regards to this verse.17 This verse has historically been considered one of the most important verses in the entire book of Daniel, for it’s address of the resurrection. It is believed that this verse was the determining factor for Daniel’s inclusion in the Hebrew Canon.18 Annihilationist teaching asserts that the punishment of the wicked is everlasting, but only in consequence, not duration (as in the judgement is eternal, but not the suffering). This verse is crucial for the Classical View, as it disproves this stance.19 William MacDonald, examining Isaiah 66:24, refers readers to Mark 9, where Christ addressed those who would sin and offend little ones.20 The “worm” refers to worm-

15

Boyd and Eddy, loc. 4004.

16

F. F. Bruce, ed. New International Bible Commentary (Grand Rapids: Zondervan, 1979), 869.

17

John MacArthur, The Macarthur Bible Commentary (Nashville: Thomas Nelson, 2005), 968.

18

Daniel L. Smith-Christopher, "Daniel," in The New Interpreter's Bible: A Commentary in Twelve Volumes, ed. Leander E. Keck(Nashville: Abingdon Press, 1984), 148. 19

Boyd and Eddy, loc. 4004.

20

William MacDonald, Believer's Bible Commentary (Nashville: Thomas Nelson, 1995), 990.

eaten, burning corpses of the wicked.21 This was considered a huge disgrace in Hebrew times, to be dead and not buried, but rather eaten by maggots or burned with fire (a suggestion that perhaps cremation is not biblical, but that’s another discussion altogether). This verse is stating that this disgrace will be eternal, as in eternal suffering.22 New Testament Proofs of Eternal Suffering While the OT doesn’t discuss death as much as proper living, the NT covers both indepth. Due to the magnitude of verses, we will examine only three. When the Son of Man comes in His glory,...He will put the sheep on His right and the goats on the left. Then the King will say to those on His right, 'Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world….[t]hen He will also say to those on the left, 'Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels!...And they will go away into eternal punishment, but the righteous into eternal life. (Matthew 25:31-46) These will pay the penalty of eternal destruction from the Lord's presence and from His glorious strength. (2 Thessalonians 1:9) The Devil who deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet are, and they will be tormented day and night forever and ever...And anyone not found written in the book of life was thrown into the lake of fire. (Revelation 20:10,15)

Matthew 25 gives a clear depiction of Christ as King on the day of judgement. In this quotation of Christ, He identifies the unending nature of hell (abbreviated in this essay). The contrast between eternal punishment and eternal life suggests eternal being in duration as well.23 MacDonald points out the duality of eternal, that we cannot interpret

21

J.J.M. Roberts, Isaiah, ed. Harold W. Attridge and Wayne A. Meeks, The Harpercollins Study Bible (San Francisco: HarperOne, 2006), 997. 22

Boyd and Eddy, 4011.

23

Ibid., 4018.

one as everlasting and the other as temporary, within the same passage of Scripture. He also further addresses that Christ’s use of eternal, writ here in the Greek, has no other meaning, and that the same word is used in 1 Timothy 1:17 to describe the eternality of G-d.24 Normal Geisler addresses the issue of annihilation or eternality as well, referencing 2 Thess. 1:9. He points out the issue of some verses indicating the wicked being destroyed, by the “second death” (Revelation 20:14), or experiencing “perdition” (2 Peter 3:7). Geisler asserts that “destruction” does not mean annihilation, or it would have been not have been termed as “everlasting destruction.” Logic suggests that everlasting destruction is only feasible under everlasting existence. Additionally, death does not refer to annihilation, but rather to separation, as in the sting of sin, or as Ephesians 2:1 states, “dead in sin.” Perdition does not speak of annihilation either, as it means to perish or be ruined, by sin.25 Revelation provides another solid defense against the Annihilationist View, that the argument of “smoke of their torment,” not the torment itself, is eternal.26 We see that Revelation 20, vv. 10, indicates the eternality of the Lake of Fire, and vv. 15 shows those not in the book of life joining the Devil in this eternal punishment.27 Supporting Arguments

24

MacDonald, 1300.

25

Norman L. Geisler, A Popular Survey of the New Testament (Grand Rapids: Baker Books, 2007), 229.

26

Boyd and Eddy, 4038.

27

Christopher C. Rowland, "Revelation," in The New Interpreter's Bible(Nashville: Abingdon Press, 1998), 714-715.

In summary, church tradition has taught unending suffering dominantly throughout history, which counts in favor for this viewpoint. Additionally, our difficulty to fathom eternal punishment relates to not understanding the eternality of G-d. Sin has infinite punishment, both sides agree. So logically, the infinite consequence has infinite duration. Also, our conscience is guided by the Spirit of G-d. If a criminal ceases to exist, justice is not exacted for the crime. As such, an eternal suffering is necessary, not just an absence in life (as referenced as connection to G-d). Additionally, Christ has the Apostles used warnings of hell as a motivation to get right with G-d. If one ceases to exist, there’s no motivation to trust G-d for salvation, implying lack of annihilation.28 While many object to hell, stating that it is too cruel, it cannot be deemed cruel if G-d is just. Additionally, it can also be considered the person’s choice to refuse G-d, and the result of that refusal. Another primary objection is using Scripture to prove the Annihilationist View. Most of these sources are OT references in relation to earthly demise of the wicked, not the final destination. NT references to death are misused in regards to being a reference of separation from G-d (again, Adam and Eve), not ceasing to exist.29

The Wicked Shall Be No More (Annihilationist View) Annihilationists argue primarily that the Bible has been interpreted through a pagan lens, and that eternality/immortality belongs solely to G-d (1 Tim. 6:16). Additionally, G-d offers this as a gift to those who align themselves with Him, and only those. Those who

28

Boyd and Eddy, loc. 4045-4051.

29

Ibid., 4051-4069.

do not suffer the same fate as Adam and Eve.30 This misinterpretation assumes that they did not follow G-d after the Fall, and also abusing Scripture in reference to earthly punishment, not spiritual, as far as not aging, and dying. Annihilationists rely heavily on blaming Hellenistic influences in the early church, and that a merciful G-d would end the unbeliever’s suffering.31 Annihilationists admit that eternal punishment is biblical, but argue the endurance of said punishment, and cite that the undying worm in Isaiah 66:24 refers to finality of judgment, not duration.32 The OT is cited repeatedly, referring to physical destruction (such as Sodom and Gomorrah) as evidence for ceasing to exist.33 The primary supporting arguments for the Annihilationist View are: (i) eternal suffering is inconsistent with the love of G-d, and (ii) eternal suffering is inconsistent with G-d’s victory.34 Primary objections to this viewpoint are: (i) Scriptural evidence of unending torture, and (ii) undermining the fear of Hell.35 Annihilationists state that “unending” in Rev. 14:10-11 and Rev. 20:10 refers to “forever and ever,” would could alternatively be interpreted as “ages upon ages,” referring to an indefinite, not necessarily unending, period of time. Additionally, annihilationists provide two rebuttals to the fear of Hell: (i) that they argue that unending torment, but concede that there could be a lengthy

30

Ibid., 4073.

31

Ibid., 4078.

32

Ibid., 4079.

33

Ibid., 4086.

34

Ibid., 4030-4136.

35

Ibid., 4133-4149.

(partial) torment in Hell, and (ii) that unbelievers may not necessarily find a fear of Hell regardless.36

Summary: The Final Vote As could be easily determined from the tone of this paper, the Classical View is decided to be correct, in consideration of biblical truth. While church tradition has a heavy vote in what churches and evangelicals believe today, it doesn’t make it right. In the end, a believer has to stand on what Scripture alone says, and it says that we are eternal, either with G-d, or without Him. This topic is considerable. False doctrines, such as Annihilationism or Universalism, are deadly dangerous. Teaching someone that there’s no existence for the unbeliever can lead people astray, especially those that don’t want existence, such as suicides. It’s actually an encouragement, and those that taught this false doctrine will be held accountable. If a suicide understood that their action meant eternal punishment and duration, they’d be less likely to do it. Same for sin. If we understood the true consequence and duration of said consequence for our sin, we’d be more likely to avoid it. We all sin, myself included. When I sin, I don’t think about the punishment. But if I were to, I probably wouldn’t sin. Having a lack of duration of eternal punishment is not only permission to sin and deter from G-d, but encouragement. While this logic and discussion is moving and commendable, again it is not to be relied upon. We are incomplete, faulty, and don’t understand fully. We don’t have all the facts and knowledge, but G-d does. So, instead of the blind leading the blind, we should go to the one with true sight, that is, G-d. His word is our guide, and it says eternal duration. 36

Ibid., 4149-4155.

Bibliography Bell, Rob. Love Wins: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived. New York: HarperOne, 2011. Boyd, Gregory A., and Paul R. Eddy. Across the Spectrum: Understanding Issues in Evangelical Theology. Kindle ed. Grand Rapids: Baker Academic, 2002. Bruce, F. F., ed. New International Bible Commentary. Grand Rapids: Zondervan, 1979. "The Certainty of Eternal Punishment for Unbelievers." In The Popular Encyclopedia of Bible Prophecy, edited by Tim LaHaye and Ed Hindson. Eugene: Harvest House Publishers, 2004. Chan, Francis. Erasing Hell: What God Said About Eternity, and the Things We Made Up. Kindle ed. Colorado Springs: David C Cook, 2011. Geisler, Norman L. A Popular Survey of the New Testament. Grand Rapids: Baker Books, 2007. Innes, D.K. "Hell." In New Bible Dictionary, edited by J.D. Douglas, F.F. Bruce, J.I. Packer, N. Hillyer, D. Guthrie, A.R. Millard and D.J. Wiseman. Wheaton: Tyndale House Publishers, 1982. MacArthur, John. The Macarthur Bible Commentary. Nashville: Thomas Nelson, 2005. MacDonald, William. Believer's Bible Commentary. Nashville: Thomas Nelson, 1995. Reicke, Bo. "Hell." In The Oxford Companion to the Bible, edited by Bruce M. Metzger and Michael D. Coogan. New York: Oxford University Press, 1993. Roberts, J.J.M. Isaiah The Harpercollins Study Bible, Edited by Harold W. Attridge and Wayne A. Meeks. San Francisco: HarperOne, 2006. Rowland, Christopher C. "Revelation." In The New Interpreter's Bible, XII. Nashville: Abingdon Press, 1998. Smith-Christopher, Daniel L. "Daniel." In The New Interpreter's Bible: A Commentary in Twelve Volumes, edited by Leander E. Keck, VII. Nashville: Abingdon Press, 1984. Wiese, Bill. 23 Minutes in Hell. Lake Mary: Charisma House, 2006.