Refuting the Claim That Hell is not Literal and the Doctrine of Annihilation

During his weekly address to the general audience of 8500 people at the Vatican on July 28th, 1999, Pope John Paul II rejected the reality of a physical, literal hell as a place of eternal fire and torment. Rather, the Pope said hell is separation even in this life, from joyful communication with God. He noted that the Scriptural references to hell and the images portrayed by Scripture are only symbolic and figurative of the “complete frustration and emptiness of life without God.”

While this may appear to be a new controversy, history has it that there has been a subject of disagreement for as old as Christianity is. One would ask, does it matter whether hell is literal or not? Of what importance is this to me? For a biblical evangelical, this doctrine is very important, for it is precipitated by our view and understanding of the doctrines of sin and salvation. This post attempts to give a biblical solution to this quagmire.

Before getting into the great task of unveiling the truth from scripture, it is important that we have workable terms. Words such as literal, hell and annihilation must be defined within their context.

The Oxford Dictionary defines literal as an adjective 1. [esp attrib] (a) Corresponding exactly to the original, (b) concerned with the basic or usual meaning of a word or phrase: His story is incredible in the literal sense of the word (ie it is impossible to believe it). 2 (esp derog) lacking imagination, plain and simple: his interpretation of the music was rather too simple. This last definition is most workable for our context. When we talk of literal, it means just what is said and that it is subject to no other interpretation.

Literal must not be confused or interchanged with physical as has been done over ages. Physical majorly concerns those things that can be experienced through the five senses, eg touch or sight, rather than perceived through the mind or spirit: the physical world / universe. Water is basically a physical substance as far as our senses are concerned. But the word water can be used both literally and figuratively two mean two different things. Literally, water is a liquid substance that is composed of two hydrogen molecules and one oxygen molecule. On the other hand, one may speak idiomatically that an argument holds no water. While the former requires no interpretation, the latter must be interpreted for in normal language, arguments are not physical substances and thus have no capacity to hold water. Thus the water here must be interpreted, not as a compound made up of hydrogen and oxygen molecules but as that which has to do with logic or ability to be believed. This gives a figurative use of water, the opposite of which is literal and not physical.

The word hell used in the KJV in various places is a translation of one of our different words used in the original language of the Bible. Greek in the NT, Hebrew in the OT. The word translated”hell” in the KJV OT is from Hebrew word “Sheol” which signifies the unseen state of the dead. KJV sometimes translates this word grave or pit. In KJV, New Testament hell is used to translate one of the different greek words. Hades, Gehena, Tartarus.

Hades corresponds to Sheol in the OT and signifies the unseen state or to the state of the dead. Gehena was a garbage dump where refuse was burned in a valley outside of Jerusalem during the time of Jesus and where the Jews once worshipped the idol Molock. Children were roasted there as sacrifice (Josh. 15:8; 18:16). It is not a place of ending torment(The Biblical Doctrine of Hell, the lake of Fire and Second death in Http//www.auburn.edu/allenke/univerthtml.) The act of reducing to nothing, or nonexistence or the art of destroying the form or combination of parts under which a thing exists so that the name can no longer be applied to it.

As noted earlier in the definition of terms, literal hell is not physical hell. This post argues for literal hell in terms of the reality of existence as said in the Bible as opposed to the figurative notion that the word hell stands for ( or rather represents) something else. This must be understood from the onset for it holds the key to the understanding of Bible’s use of the word Hell (γεένα) as explained in this post.

As distinguished in our definition, the hell described here is gehena, and not Sheol or Hades. As to whether this hell is literal in terms of “existence” or figurative thus requiring an interpretation is the task at hand. On the other hand as to whether hell is definite geographical location or just a state of being is subject to scrutiny in another work – not this one. Having declared so, we hereby embark on establishing the literal sense of hell.

To establish this fact, the following truths must be asserted. The Bible teaches that those who do not believe that Jesus is the Messiah and son of God shall die in their sins; and where he [Jesus] goes they cannot come (Jn. 8:24). Secondly, we are told that all men, both those who acknowledge and those who reject him will be raised from the dead, but to the one it wil be resurrection unto life, to the other a resurrection unto judgment (I Cor. 15:22, Jn. 5: 28, 29). It further states that to those who are factious and obey not the truth (Compare Jn 14:6; 3:18,19), but obey unrighteousness, shall be wrath and indignation, tribulation and anguish; upon every soul of man that worketh evil (Rom. 2:5, 6, 8, 9).

Further still, those who know not God and obey not the Gospel will suffer punishment and eternal destruction from the face of the Lord and from the glory of his might when he shall come to be glorified in his saints. Also, those not found written in the book of life shall be cast into the lake of fire (Rev. 20:15).

Having cited some of the proof-texts to literal hell, it is deemed appropriate to raise and answer the questions that ensue henceforth. First, is the fire spoken of as the future penalty of sin literal fire? In answering this question, note the frequency with which the word fire and synonymous expressions are used: Mt. 7:19, Jn. 15:6, Is. 66:24, Heb. 6:8; 10:26, Rev. 20:15; 21:8.. In a parable we expect figures, but in the explanation of parables we expect the figures to be explained by the literal facts which they are intended to represent. But in the parable of the tares ( Mt. 13:30, 41, 42), everything is explained except the fire, but that remains the fire in the interpretation of the parable as well as in the parable itself. (Compare also Mt. 13: 47-50).

The following are the reasons advanced for nihilism. First, they give biblical references such as Phil. 3:19, I Thes. 5:3, II Thes. 1:9 and II Pet. 3:7 as argumentation for the biblical implication that the destruction of the wicked, which, some say, implies that they will no longer exist after they are destroyed. Secondly, they claim that there is an apparent inconsistency of eternal conscious punishment with the love of God. They further argue that there is an apparent injustice involved in the disproportion between sins committed in time and punishment that is eternal. Finally, they say that the fact that there is a continuing presence of evil creatures in God’s universe will eternally mar the perfection of a universe that God created to reflect his glory.

In refuting these claims, the following arguments have been advanced: to start with, the passages that speak about destruction do not suggest cessation of life. The word απωλεια in Phil. 3:19 and II Pet. 3:7 is the same word used in Mt. 26:8 to speak of the “waste” of the ointment poured on Jesus’ head. The oil did not cease to exist. Also in I Thess. 5:3 and II Thess. 1:9, another word, ολεθρος, is used of the destruction of the wicked, but again this word is used by Paul in I Cor. 5:5 saying deliver the wicked man to Satan for the destruction of the flesh – did his flesh cease to exist? (Grudem 1150).

As concerns the love of God, it is indisputable that God is both loving and holy. That he gave out his son out of his love to die on our behalf. (I Jn. 4:8-10; Gal. 3:10-17,Rom. 5:8). In fact, Christ himself will judge the world (Mt. 25:41).

In addition, it would be wise to answer some of the questions that bother the proponents of annihilation theory. They ask: Is the lake of fire a place of continued torment, or is it a place of annihilation of being, or is it a place of non-conscious existence? The answer is that the punishment of the wicked is spoken of as ‘death’ and ‘destruction’. What do the words mean in biblical usage? DEATH – I Tim. 5:6, “but she that lives in pleasure is dead while she lives”. Eph. 2:1, “And you have he quickened, who were dead in the trespasses and sins”. The word death is applied to sinners while still existing , but existing in a wrong way – while they have life in the sense of existence, but not true life, real life, in the sense of right existence (Compare I Tim. 6:19). Secondly, the death which is the final outcome of a life of sin and unbelief is defined in the Bible as a portion in the place of torment (Rev. 21:8). Finally, life is defined in the Bible not merely as existence but right existence, knowing the true God, the life manifested in Jesus Christ. Death, then, is not mere non-existence, wrong, wretched, debased, devilish existence.

DESTRUCTION – in the general use of the word, when anything is said-“to perish(the verb from which the noun commonly translated “destruction” and “perdition” is derived) it is not meant that it ceases to be, but that it is so ruined that it no longer subserves the use for which it was designed. (Thayer Gk – Eng Lexicon) – see also Mt. 26:8. In addition, destruction is clearly defined in the New Testament as the condition of being in a place of conscious and unending torment. That destruction does not mean annihilation is also evident from Luke 19:10 – “ for the Son of man is come to seek and save that which was lost.” Furthermore, Rev. 14:10,11 indicae that the ultimate condition of those who receive the mark of the beast is described as the condition of unending, unresting, conscious torment.

The third question is to whether the condition of torment is endless. Yes it is. Mat. 25:41, Rev. 14:11, I Thess. 1: 9,10 confirms that they are tormented day and night, forever and ever, and they have no rest day or night. What does for ever and ever mean? Literally, unto the ages of the ages. The expression occurs twelve times in the Book of Revelations. (Rev. 1:6; 4:9,10; 5:13; 7:12; 10:6; 11:15; 15:7; 22:5). Eight times it refers to the duration of existence or reign or glory of God and Christ. Once to the duration of the blessed reign of the righteous, and in the three remaining instances to the duration of the torment of the devil, beast, false prophet and the wicked.

The final question is when are the issues of eternity settled” in the first place, those who die in their sins cannot go where Jesus is (Jn. 8:21). Secondly, it is appointed unto men once to die, and after this face judgement (Heb. 9:27). Thirdly, all who are in their grave who have not done evil shall be raised into a resurrection of damnation/judgment. (Jn. 5:28, 29). Finally, between those who pass out of this world lost and those who pass out accepted of God, there is a great gulf fixed and no passing from one side to the other. The destinies of eternity are settled in the life that now is.

Annihilation contradicts the teaching of the Bible. There will be endless punishment “Hell is in contrast to heaven, the absence of God or banishment from his presence. It is an experience of intense anguish, whether it involves physical suffering or mental, distress or both.” (Erickson, 1242).

The idea of annihilation is self-defeating. It is amounts to double talk on the side of God if he indeed talks of punishing sinners and then he ends up making them non-existaent. Besides, where does the matter that composed these people go to when the are annihilated? God purposed a justification and a subsequent sanctification with a hope of future glorification. Arguing that God will annihilate the culprits would mean God does not understand his modi operandi for how could he institute something and not carry it out. What was the goal of justification if those who don’t follow it don’t get apprehended?

From these arguments, it is conclusive to say that the existence of literal hell is affirmed by the Bible. The Bible equally verify that there will be resurrection of the unjust just the same way as the just will resurrect (Jn. 5:29, Dan. 12:2). That the future state of those who reject redemption offered to them in Christ is plainly declared to be a state of conscious, unutterable endless torment and anguish. This conception is an awful and appalling one it is, however , the scriptural conception and also a reasonable one when we come to see the appalling nature of sin, and especially the appealing nature of the sin of trampling under foot God’s mercy toward sinners, and rejecting God’s glorious son, whom His love has provided as a savior.

Shallow use of sin and of God’s holiness, and of the glory of Jesus Christ and His claims upon us, lie at the bottom of weak theories of the doom of the impenitent-when we see sin in all its hideousness and enormity, the holiness of God in all its perfection, and the glory of Jesus Christ in all its infinity, nothing but a doctrine that those who persist in the choice of sin , who love darkness rather than light, and who persist in the rejection of the son of God, shall endure everlasting anguish, will satisfy the demands of our own moral intuitions. Nothing but the fact that we dread suffering than we loathe sin, and more than we love the glory of Jesus Christ, makes us repudiate the thought that beings who eternally choose to sin should eternally suffer, or that men who despise God’s mercy and spurn His son should be given over to endless anguish.

Works sited
Erickson, Millard. Christian Theology. Grand Rapids, MI: Bakers Book House. 1983
Grudem, Wayne. Systematic Theology: An Introduction To Biblical Doctrine. Leicester: IVP. 1994

Needhalm, Hellen I. The Future Life. Chicago: Moody Press, 1962.

The Biblical Doctrine of Hell, the lake of Fire and Second death in Http//www.auburn.edu/allenke/univerthtml.

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