Eschatology, the study of last
things, can conjure up different emotions and thoughts causing one to reflect
on their mortality. Chief among these reflections both emotionally and
intellectually is the eternal abode of the unsaved. This is a crucial question
to answer from an apologetic standpoint and Scripture has much to say on the
matter.
Three major views must be kept in mind
when referring to the eternal fate of the unsaved. Annihilationism is drawn
from the idea that some if not all persons will cease to exist post-mortem.[1]
Perhaps the most common assertion is that while humankind was created
essentially immortal those who do not fulfill this destiny in the after life
will be utterly destroyed. Eternal punishment stands as the most championed
position historically by the church, Christ spoke more of hell than any other
person.[2]
This points to the sentencing of the unregenerate to an eternity separated from
the presence of God (Mk. 9:47-48). The third view, Universalism, espouses that
all men will eventually be reconciled to God, thus the Atonement is not limited
in its efficacy.[3] This
doctrine is viewed from the position of maximum tolerance.
After
studying the definitions above the words used to describe these events must be
examined. Hades, which is the rendered form of the Hebrew word Sheol in the
LXX, has the meaning of grave or hell. This is the place of bodily decay[4],
a state in which disembodied souls live until the resurrection at the last day
(Jn. 11:24). Sheol and Hades are virtually synonymous.[5]
However, Gehenna, originally referring to the Valley of Hinnom where Baal worshipers sacrificed children to Molech (2 Kings 16:3), encapsulates the more
common form of eternal hell, as is currently understood. Sheol and Hades refer
to an intermediate state while Gehenna refers to everlasting punishment for the
wicked following the Great White Throne Judgment (Rev. 20:11-15).[6]
Though compelling
arguments can be made from all sides the clearest definition from Scripture
supports the eternality of reward and punishment for humankind (Dan. 12:2)[7].
Matthew 25:46 states, “these shall go away into everlasting punishment…righteous into life eternal.” Both words here can be rendered properly into Greek, aiōn
or aiōnion. Strong translates these to mean without beginning and end.
How can we deny the eternality of punishment while affirming the eternality of
reward? If we hope to be consistent in our theology, we cannot. Paul commented
on the state of the damned (2 Thess. 1:9) and in the Gospels Luke mentions the
fate of the rich man from Jesus parables (Lk. 16:23). Though pointing
ultimately to the result of the unsaved living, this parable can shed light on
the state of the unregenerate dead.
The
opposition would point to the cessation of existence implied in Scripture (Rom.
6:23; Jas. 5:20)[8] or
inconsistency with eternal punishment from a good God (1 Tim. 2:4).[9]
The cross, as they espouse, is the place of universal salvation to which the
scope of cannot be limited (2 Cor. 5:9).[10]
Lastly, Paul appears to explain that eventually all things will be reconciled
to Christ (Col. 1:18).
Though
the opposition’s defense hinges on misinterpretations there is an emotional
element that creeps in. How could a good God send some one to hell? However
given libertarian-free will, God would be in contradiction to His nature if He
forbid people to freely choose or deny Him. Thus those who choose Him will rest
with Him eternally and those who don’t are granted their request, eternal
separation from the Creator of the universe (Rev. 20:10). John and Jesus both
describe reward and punishment eternally[11],
yet to affirm one of the opponent’s views is to deny the veracity of their
writings and subsequently Scriptures inerrancy. Lastly, the doctrine of hell
stretches beyond three mere words[12],
destruction (2 Thess. 1:9), damnation (Matt. 23:33), and fiery-furnace (Matt.
13:42).
Given
eternal punishment, its wise to heed the words of Christ when he commanded us
to make disciples (Matt. 28:19). Proselytizing is meaningless if all are
eventually saved or if all cease to exist after death. Evangelism then is the
greatest endeavor of every believer who once was lost until they heard the
saving grace of the gospel.
The
doctrine of eschatology deals largely with the final state of humankind. A
proper understanding of eternal punishment on the unregenerate is the goal of
the defender of orthodoxy. With the scope of eternal punishment in mind, all
other views opposed should be rebuked for inaccuracy. If these views were to
hold firm they would negate the gravity of both the cross and resurrection of
Christ and the subsequent evangelizing of the post Acts 2 church. We must
resist these views and hold to the clearest explanation scripture has to offer,
namely the eternal destiny of all people (Dan. 12:2).
[1] R.
Nicole, “Annihilationism.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 64.
[2] L.L.
Morris, “Eternal Punishment.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 395.
[3] J.R.
Root, “Universalism.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 1232.
[4] W.A.
Van Gemeren, “Sheol.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 1099.
[5] J.A.
Motyer, “Hades.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 532.
[6] V.
Cruz, “Gehenna.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 480.
[7] Morris,
395.
[8] Nicole,
64.
[9] Morris,
396.
[10] Ibid,
396.
[11] Nicole,
64.
[12] R.P.
Lightner, “Hell.” in Evangelical
Dictionary of Theology, ed. Walter A. Elwell, 2nd Ed. (Grand
Rapids: Baker, 2001), 548.
