Death
Definition: The ceasing of all functions of life. After breathing, heartbeat, and brain activity stop, the life-force gradually ceases to function in body cells. Death is the opposite of life.
Was man created by God to die?
On the contrary, Jehovah warned Adam against disobedience, which would lead to death. (Gen. 2:17) Later, God warned Israel against conduct that would lead even to premature death for them. (Ezek. 18:31) In time he sent his Son to die on behalf of mankind so that those who would put faith in this provision might enjoy everlasting life.—John 3:16, 36.
Psalm 90:10 says that the usual human life span is 70 or 80 years. That was true when Moses wrote it, but that was not so from the beginning. (Compare Genesis 5:3-32.) Hebrews 9:27 says, “It is reserved for men to die once for all time.” This, too, was true when it was written. But it was not the case before God passed judgment on sinful Adam.
Why do we grow old and die?
Jehovah created the first human couple perfect, with the prospect of living forever. They were endowed with free will. Would they obey their Creator out of love and appreciation for all that he had done for them? They were fully capable of doing so. God told Adam: “As for the tree of the knowledge of good and bad you must not eat from it, for in the day you eat from it you will positively die.” Using a serpent as a mouthpiece, Satan enticed Eve to violate Jehovah’s command. Adam did not reprove his wife but joined her in eating that forbidden fruit. True to his word, Jehovah passed sentence of death upon Adam, but before executing the sinful pair, Jehovah mercifully permitted them to bring forth children.—Gen. 2:17; 3:1-19; 5:3-5; compare Deuteronomy 32:4 and Revelation 12:9.
Rom. 5:12, 17, 19: “Through one man [Adam] sin entered into the world and death through sin, and thus death spread to all men because they had all sinned—. . . . By the trespass of the one man death ruled as king . . . Through the disobedience of the one man many were constituted sinners.”
1Â Cor. 15:22: “In Adam all are dying.”
See also the main heading “Fate.”
Why do babies die?
Ps. 51:5, JB: “You know I was born guilty, a sinner from the moment of conception.” (See also Job 14:4; Genesis 8:21.)
Rom. 3:23; 6:23: “All have sinned and fall short of the glory of God . . . The wages sin pays is death.”
God does not “take” children from their parents, as some have been told. Although the earth produces ample food, selfish political and commercial elements often hinder its distribution to those most in need, resulting in death due to malnutrition. Some children die in accidents, as adults do. But all of us have inherited sin; we are all imperfect. We were born in a system in which everyone—both the good and the bad—eventually dies. (Eccl. 9:5) But Jehovah ‘yearns’ to reunite children with their parents by means of the resurrection, and lovingly has made provision to do so.—John 5:28, 29; Job 14:14, 15; compare Jeremiah 31:15, 16; Mark 5:40-42.
Where are the dead?
Gen. 3:19: “In the sweat of your face you will eat bread until you return to the ground, for out of it you were taken. For dust you are and to dust you will return.”
Eccl. 9:10: “All that your hand finds to do, do with your very power, for there is no work nor devising nor knowledge nor wisdom in Sheol [“the grave,” KJ, Kx; “the world of the dead,” TEV], the place to which you are going.”
What is the condition of the dead?
Eccl. 9:5: “The living are conscious that they will die; but as for the dead, they are conscious of nothing at all.”
Ps. 146:4: “His spirit goes out, he goes back to his ground; in that day his thoughts [“thoughts,” KJ, 145:4 in Dy; “all his thinking,” NE; “plans,” RS, NAB] do perish.”
John 11:11-14: “‘Lazarus our friend has gone to rest, but I am journeying there to awaken him from sleep.’ . . . Jesus said to them outspokenly: ‘Lazarus has died.’” (Also Psalm 13:3)
Is there some part of man that lives on when the body dies?
Ezek. 18:4: “The soul [“soul,” RS, NE, KJ, Dy, Kx; “man,” JB; “person,” TEV] that is sinning—it itself will die.”
Isa. 53:12: “He poured out his soul [“soul,” RS, KJ, Dy; “life,” TEV; “himself,” JB, Kx, NAB] to the very death.” (Compare Matthew 26:38.)
See also the main headings “Soul” and “Spirit.”
Are the dead in any way able to help or to harm the living?
Eccl. 9:6: “Their love and their hate and their jealousy have already perished, and they have no portion anymore to time indefinite in anything that has to be done under the sun.”
Heaven
Definition: The dwelling place of Jehovah God and of faithful spirit creatures; a realm invisible to human eyes. The Bible also uses the term “heaven(s)” in a variety of other senses; for example: to represent God himself, his organization of faithful spirit creatures, a position of divine favor, the physical universe apart from the earth, the expanse surrounding planet Earth, human governments under Satan’s domination, and the righteous new heavenly government in which Jesus Christ with his joint heirs are empowered by Jehovah to rule.
Did we all exist in the spirit realm before our birth as humans?
John 8:23: “[Jesus Christ said:] ‘You are from the realms below; I am from the realms above. You are from this world; I am not from this world.’” (Jesus did come from the spirit realm. But, as Jesus said, other men did not.)
Rom. 9:10-12: “Rebekah conceived twins . . . When they had not yet been born nor had practiced anything good or vile, in order that the purpose of God respecting the choosing might continue dependent, not upon works, but upon the One who calls, it was said to her: ‘The older will be the slave of the younger.’” (Of course, if the twins Jacob and Esau had lived previously in a spirit realm they certainly would have built up a record based on their conduct there, would they not? But they had no such record until after their birth as humans.)
Do all good people go to heaven?
Acts 2:34: “David [whom the Bible refers to as being ‘a man agreeable to Jehovah’s heart’] did not ascend to the heavens.”
Matt. 11:11: “Truly I say to you people, Among those born of women there has not been raised up a greater than John the Baptist; but a person that is a lesser one in the kingdom of the heavens is greater than he is.” (So John did not go to heaven when he died.)
Ps. 37:9, 11, 29: “Evildoers themselves will be cut off, but those hoping in Jehovah are the ones that will possess the earth . . . The meek ones themselves will possess the earth, and they will indeed find their exquisite delight in the abundance of peace. The righteous themselves will possess the earth, and they will reside forever upon it.”
If Adam had not sinned, would he eventually have gone to heaven?
Gen. 1:26: “God went on to say: ‘Let us make man in our image, according to our likeness, and let them have in subjection the fish of the sea and the flying creatures of the heavens and the domestic animals and all the earth and every moving animal that is moving upon the earth.’” (So, God’s purpose for Adam was that he be caretaker of the earth and of the animal life there. Nothing is said about his going to heaven.)
Gen. 2:16, 17: “Jehovah God also laid this command upon the man: ‘From every tree of the garden you may eat to satisfaction. But as for the tree of the knowledge of good and bad you must not eat from it, for in the day you eat from it you will positively die.’” (It was not Jehovah’s original purpose for man someday to die. God’s command here quoted shows that he warned against the course that would lead to death. Death was to be punishment for disobedience, not the doorway to a better life in heaven. Obedience would have been rewarded by continued life, eternal life, in the Paradise that God had given to man. See also Isaiah 45:18.)
Must a person go to heaven to have a truly happy future?
Ps. 37:11: “The meek ones themselves will possess the earth, and they will indeed find their exquisite delight in the abundance of peace.”
Rev. 21:1-4: “I saw a new heaven and a new earth . . . I heard a loud voice from the throne say: ‘Look! The tent of God is with mankind, and he will reside with them, and they will be his peoples. And God himself will be with them. And he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore. The former things have passed away.’”
Mic. 4:3, 4: “They will not lift up sword, nation against nation, neither will they learn war anymore. And they will actually sit, each one under his vine and under his fig tree, and there will be no one making them tremble; for the very mouth of Jehovah of armies has spoken it.”
Did Jesus open the way to heaven for those who had died before his own death?
What does 1 Peter 3:19, 20 mean? “In this state [in the spirit, following his resurrection] also he [Jesus] went his way and preached to the spirits in prison, who had once been disobedient when the patience of God was waiting in Noah’s days, while the ark was being constructed, in which a few people, that is, eight souls [“souls,” KJ, Dy; “people,” TEV, JB; “persons,” RS], were carried safely through the water.” (Were those “spirits in prison” the souls of the humans who had refused to take heed to Noah’s preaching before the Flood, and was the way now open for them to go to heaven? Comparison of 2 Peter 2:4 and Jude 6 with Genesis 6:2-4 shows that these spirits were angelic sons of God that had materialized and married in Noah’s day. At 1 Peter 3:19, 20 the Greek word for “spirits” is pneu′ma·sin, while the word rendered “souls” is psy·khai′. The “spirits” were not disembodied souls but disobedient angels; the “souls” here referred to were living people, humans, Noah and his household. What was preached to “spirits in prison” must therefore have been a message of judgment.)
What is the meaning of 1 Peter 4:6? “In fact, for this purpose the good news was declared also to the dead, that they might be judged as to the flesh from the standpoint of men but might live as to the spirit from the standpoint of God.” (Were these “dead” the people who had died prior to the death of Christ? As already shown, the dead are not “the spirits in prison.” Those spirits were disobedient angels. And preaching would not have benefited physically dead humans because, as Ecclesiastes 9:5 says, they “are conscious of nothing at all,” and Psalm 146:4 adds that at death a person’s “thoughts do perish.” But Ephesians 2:1-7, 17 does refer to persons who were spiritually dead and who came to life spiritually as a result of accepting the good news.)
Is heavenly life set out in the “New Testament” as the hope for all Christians?
John 14:2, 3: “In the house of my Father there are many abodes. Otherwise, I would have told you, because I am going my way to prepare a place for you. Also, if I go my way and prepare a place for you, I am coming again and will receive you home to myself, that where I am you also may be.” (Jesus here shows that his faithful apostles, to whom he was speaking, would, in time, be in his Father’s “house,” in heaven, with Jesus. But he does not here say how many others would also go to heaven.)
John 1:12, 13: “As many as did receive him [Jesus], to them he gave authority to become God’s children, because they were exercising faith in his name; and they were born, not from blood or from a fleshly will or from man’s will, but from God.” (Notice that the context, in verse 11, refers to Jesus’ “own people,” the Jews. As many of them as did receive him when he came to them in the first century became God’s children, with heavenly life in view. The verbs in the text are in the past tense, so this passage is not referring to all people who have become Christians since then.)
Rom. 8:14, 16, 17: “All who are led by God’s spirit, these are God’s sons. The spirit itself bears witness with our spirit that we are God’s children. If, then, we are children, we are also heirs: heirs indeed of God, but joint heirs with Christ, provided we suffer together that we may also be glorified together.” (At the time this was written it was true that all who were led by God’s spirit were God’s sons whose hope was that they would be glorified with Christ. But this had not always been true. Luke 1:15 says that John the Baptizer would be filled with holy spirit, but Matthew 11:11 makes clear that he will not share in the glory of the heavenly Kingdom. So, too, after the gathering of the heirs of the heavenly Kingdom, there would be others who would serve God as followers of his Son and yet not share in heavenly glory.)
What specific references are there in the “New Testament” to a provision for Christians to be rewarded with eternal life on earth?
Matt. 5:5: “Happy are the mild-tempered ones, since they will inherit the earth.”
Matt. 6:9, 10: “Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.” (What is God’s will regarding the earth? What do Genesis 1:28 and Isaiah 45:18 indicate?)
Matt. 25:31-33, 40, 46: “When the Son of man arrives in his glory, and all the angels with him, then he will sit down on his glorious throne. And all the nations will be gathered before him, and he will separate people one from another, just as a shepherd separates the sheep from the goats. And he will put the sheep on his right hand, but the goats on his left. . . . The king will say to them [the sheep], ‘Truly I say to you, To the extent that you did it to one of the least of these my brothers, you did it to me.’ And [the goats] will depart into everlasting cutting-off, but the righteous ones [the sheep] into everlasting life.” (Notice that these “sheep” are not the same as the King’s brothers, who are “partakers of the heavenly calling.” [Heb. 2:10–3:1] But these sheeplike ones would be alive during the time that Christ was on his throne and during the time when some of his “brothers” would still be experiencing hardship on earth.)
John 10:16: “I have other sheep, which are not of this fold; those also I must bring, and they will listen to my voice, and they will become one flock, one shepherd.” (Who are these “other sheep”? They are followers of the Fine Shepherd, Jesus Christ, but are not in the “new covenant” sheepfold, with hope of heavenly life. Yet they do come to be closely associated with those who are in that sheepfold.)
2Â Pet. 3:13: “There are new heavens and a new earth that we are awaiting according to his promise, and in these righteousness is to dwell.” (Also Revelation 21:1-4)
Rev. 7:9, 10: “After these things [after the apostle John saw the full number of “sealed” ones who had been “bought from the earth” to be with Christ on heavenly Mount Zion; see Revelation 7:3, 4; 14:1-3] I saw, and, look! a great crowd, which no man was able to number, out of all nations and tribes and peoples and tongues, standing before the throne and before the Lamb, dressed in white robes; and there were palm branches in their hands. And they keep on crying with a loud voice, saying: ‘Salvation we owe to our God, who is seated on the throne, and to the Lamb.’”
To how many does the Bible hold out hope of heavenly life?
Luke 12:32: “Have no fear, little flock, because your Father has approved of giving you the kingdom.”
Rev. 14:1-3: “I saw, and, look! the Lamb [Jesus Christ] standing upon the Mount Zion [in heaven; see Hebrews 12:22-24], and with him a hundred and forty-four thousand having his name and the name of his Father written on their foreheads. . . . And they are singing as if a new song . . . and no one was able to master that song but the hundred and forty-four thousand, who have been bought from the earth.”
Are the 144,000 only natural Jews?
Rev. 7:4-8: “I heard the number of those who were sealed, a hundred and forty-four thousand, sealed out of every tribe of the sons of Israel: . . . Judah . . . Reuben . . . Gad . . . Asher . . . Naphtali . . . Manasseh . . . Simeon . . . Levi . . . Issachar . . . Zebulun . . . Joseph . . . Benjamin.” (These cannot be the tribes of natural Israel because there never was a tribe of Joseph, the tribes of Ephraim and Dan are not included in the list here, and the Levites were set aside for service in connection with the temple but were not reckoned as one of the 12 tribes. See Numbers 1:4-16.)
Rom. 2:28, 29: “He is not a Jew who is one on the outside, nor is circumcision that which is on the outside upon the flesh. But he is a Jew who is one on the inside, and his circumcision is that of the heart by spirit, and not by a written code.”
Gal. 3:26-29: “You are all, in fact, sons of God through your faith in Christ Jesus. . . . There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female; for you are all one person in union with Christ Jesus. Moreover, if you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise.”
Is the number 144,000 merely symbolic?
The answer is indicated by the fact that, after mention of the definite number 144,000, Revelation 7:9 refers to “a great crowd, which no man was able to number.” If the number 144,000 were not literal it would lack meaning as a contrast to the “great crowd.” Viewing the number as literal agrees with Jesus’ statement at Matthew 22:14 regarding the Kingdom of the heavens: “There are many invited, but few chosen.”
Do those of the “great crowd” referred to at Revelation 7:9, 10 also go to heaven?
Revelation does not say of them, as it does of the 144,000, that they are “bought from the earth” to be with Christ on heavenly Mount Zion.—Rev. 14:1-3.
The description of them as “standing before the throne and before the Lamb” indicates, not necessarily a location, but an approved condition. (Compare Revelation 6:17; Luke 21:36.) The expression “before the throne” (Greek, e·no′pi·on tou thro′nou; literally, “in sight of the throne”) does not require that they be in heaven. Their position is simply “in sight” of God, who tells us that from heaven he beholds the sons of men.—Ps. 11:4; compare Matthew 25:31-33; Luke 1:74, 75; Acts 10:33.
The “great crowd in heaven” referred to at Revelation 19:1, 6 is not the same as the “great crowd” of Revelation 7:9. The ones in heaven are not described as being “out of all nations” or as ascribing their salvation to the Lamb; they are angels. The expression “great crowd” is used in a variety of contexts in the Bible.—Mark 5:24; 6:34; 12:37.
What will those who go to heaven do there?
Rev. 20:6: “They will be priests of God and of the Christ, and will rule as kings with him for the thousand years.” (Also Daniel 7:27)
1Â Cor. 6:2: “Do you not know that the holy ones will judge the world?”
Rev. 5:10: “You made them to be a kingdom and priests to our God, and they are to rule as kings over [“on,” RS, KJ, Dy; “over,” AT, Da, Kx, CC] the earth.” (The same Greek word and grammatical structure is found at Revelation 11:6. There RS, KJ, Dy, etc., all render it “over.”)
Who selects the ones who will go to heaven?
2 Thess. 2:13, 14: “We are obligated to thank God always for you, brothers loved by Jehovah, because God selected you from the beginning for salvation by sanctifying you with spirit and by your faith in the truth. To this very destiny he called you through the good news we declare, for the purpose of acquiring the glory of our Lord Jesus Christ.”
Rom. 9:6, 16: “Not all who spring from Israel are really ‘Israel.’ . . . It depends, not upon the one wishing nor upon the one running, but upon God, who has mercy.”
Hell
Definition: The word “hell” is found in many Bible translations. In the same verses other translations read “the grave,” “the world of the dead,” and so forth. Other Bibles simply transliterate the original-language words that are sometimes rendered “hell”; that is, they express them with the letters of our alphabet but leave the words untranslated. What are those words? The Hebrew she’ohl′ and its Greek equivalent hai′des, which refer, not to an individual burial place, but to the common grave of dead mankind; also the Greek ge′en·na, which is used as a symbol of eternal destruction. However, both in Christendom and in many non-Christian religions it is taught that hell is a place inhabited by demons and where the wicked, after death, are punished (and some believe that this is with torment).
Does the Bible indicate whether the dead experience pain?
Eccl. 9:5, 10: “The living are conscious that they will die; but as for the dead, they are conscious of nothing at all . . . All that your hand finds to do, do with your very power, for there is no work nor devising nor knowledge nor wisdom in Sheol,* the place to which you are going.” (If they are conscious of nothing, they obviously feel no pain.) (*“Sheol,” AS, RS, NE, JB; “the grave,” KJ, Kx; “hell,” Dy; “the world of the dead,” TEV.)
Ps. 146:4: “His spirit goes out, he goes back to his ground; in that day his thoughts* do perish.” (*“Thoughts,” KJ, 145:4 in Dy; “schemes,” JB; “plans,” RS, TEV.)
Does the Bible indicate that the soul survives the death of the body?
Ezek. 18:4: “The soul* that is sinning—it itself will die.” (*“Soul,” KJ, Dy, RS, NE, Kx; “the man,” JB; “the person,” TEV.)
“The concept of ‘soul,’ meaning a purely spiritual, immaterial reality, separate from the ‘body,’ . . . does not exist in the Bible.”—La Parole de Dieu (Paris, 1960), Georges Auzou, professor of Sacred Scripture, Rouen Seminary, France, p. 128.
“Although the Hebrew word nefesh [in the Hebrew Scriptures] is frequently translated as ‘soul,’ it would be inaccurate to read into it a Greek meaning. Nefesh . . . is never conceived of as operating separately from the body. In the New Testament the Greek word psyche is often translated as ‘soul’ but again should not be readily understood to have the meaning the word had for the Greek philosophers. It usually means ‘life,’ or ‘vitality,’ or, at times, ‘the self.’”—The Encyclopedia Americana (1977), Vol. 25, p. 236.
What sort of people go to the Bible hell?
Does the Bible say that the wicked go to hell?
Ps. 9:17, KJ: “The wicked shall be turned into hell,* and all the nations that forget God.” (*“Hell,” 9:18 in Dy; “death,” TEV; “the place of death,” Kx; “Sheol,” AS, RS, NE, JB, NW.)
Does the Bible also say that upright people go to hell?
Job 14:13, Dy: “[Job prayed:] Who will grant me this, that thou mayst protect me in hell,* and hide me till thy wrath pass, and appoint me a time when thou wilt remember me?” (God himself said that Job was “a man blameless and upright, fearing God and turning aside from bad.”—Job 1:8.) (*“The grave,” KJ; “the world of the dead,” TEV; “Sheol,” AS, RS, NE, JB, NW.)
Acts 2:25-27, KJ: “David speaketh concerning him [Jesus Christ], . . . Because thou wilt not leave my soul in hell,* neither wilt thou suffer thine Holy One to see corruption.” (The fact that God did not “leave” Jesus in hell implies that Jesus was in hell, or Hades, at least for a time, does it not?) (*“Hell,” Dy; “death,” NE; “the place of death,” Kx; “the world of the dead,” TEV; “Hades,” AS, RS, JB, NW.)
Does anyone ever get out of the Bible hell?
Rev. 20:13, 14, KJ: “The sea gave up the dead which were in it; and death and hell* delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire.” (So the dead will be delivered from hell. Notice also that hell is not the same as the lake of fire but will be cast into the lake of fire.) (*“Hell,” Dy, Kx; “the world of the dead,” TEV; “Hades,” NE, AS, RS, JB, NW.)
Why is there confusion as to what the Bible says about hell?
“Much confusion and misunderstanding has been caused through the early translators of the Bible persistently rendering the Hebrew Sheol and the Greek Hades and Gehenna by the word hell. The simple transliteration of these words by the translators of the revised editions of the Bible has not sufficed to appreciably clear up this confusion and misconception.”—The Encyclopedia Americana (1942), Vol. XIV, p. 81.
Translators have allowed their personal beliefs to color their work instead of being consistent in their rendering of the original-language words. For example: (1) The King James Version rendered she’ohl′ as “hell,” “the grave,” and “the pit”; hai′des is therein rendered both “hell” and “grave”; ge′en·na is also translated “hell.” (2) Today’s English Version transliterates hai′des as “Hades” and also renders it as “hell” and “the world of the dead.” But besides rendering “hell” from hai′des it uses that same translation for ge′en·na. (3) The Jerusalem Bible transliterates hai′des six times, but in other passages it translates it as “hell” and as “the underworld.” It also translates ge′en·na as “hell,” as it does hai′des in two instances. Thus the exact meanings of the original-language words have been obscured.
Is there eternal punishment for the wicked?
Matt. 25:46, KJ: “These shall go away into everlasting punishment [“lopping off,” Int; Greek, ko′la·sin]: but the righteous into life eternal.” (The Emphatic Diaglott reads “cutting-off” instead of “punishment.” A footnote states: “Kolasin . . . is derived from kolazoo, which signifies, 1. To cut off; as lopping off branches of trees, to prune. 2. To restrain, to repress. . . . 3. To chastise, to punish. To cut off an individual from life, or society, or even to restrain, is esteemed as punishment;—hence has arisen this third metaphorical use of the word. The primary signification has been adopted, because it agrees better with the second member of the sentence, thus preserving the force and beauty of the antithesis. The righteous go to life, the wicked to the cutting off from life, or death. See 2 Thess. 1.9.”)
2Â Thess. 1:9, RS: “They shall suffer the punishment of eternal destruction* and exclusion from the presence of the Lord and from the glory of his might.” (*“Eternal ruin,” NAB, NE; “lost eternally,” JB; “condemn them to eternal punishment,” Kx; “eternal punishment in destruction,” Dy.)
Jude 7, KJ: “Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.” (The fire that destroyed Sodom and Gomorrah ceased burning thousands of years ago. But the effect of that fire has been lasting; the cities have not been rebuilt. God’s judgment, however, was against not merely those cities but also their wicked inhabitants. What happened to them is a warning example. At Luke 17:29, Jesus says that they were “destroyed”; Jude 7 shows that the destruction was eternal.)
What is the meaning of the ‘eternal torment’ referred to in Revelation?
Rev. 14:9-11; 20:10, KJ: “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment [Greek, basa·ni·smou′] ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.”
What is the ‘torment’ to which these texts refer? It is noteworthy that at Revelation 11:10 (KJ) reference is made to ‘prophets that torment those dwelling on the earth.’ Such torment results from humiliating exposure by the messages that these prophets proclaim. At Revelation 14:9-11 (KJ) worshipers of the symbolic “beast and his image” are said to be “tormented with fire and brimstone.” This cannot refer to conscious torment after death because “the dead know not any thing.” (Eccl. 9:5, KJ) Then, what causes them to experience such torment while they are still alive? It is the proclamation by God’s servants that worshipers of the “beast and his image” will experience second death, which is represented by “the lake which burneth with fire and brimstone.” The smoke, associated with their fiery destruction, ascends forever because the destruction will be eternal and will never be forgotten. 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 ba′sa·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.
What is the ‘fiery Gehenna’ to which Jesus referred?
Reference to Gehenna appears 12 times in the Christian Greek Scriptures. Five times it is directly associated with fire. Translators have rendered the Greek expression ge′en·nan tou py·ros′ as “hell fire” (KJ, Dy), “fires of hell” (NE), “fiery pit” (AT), and “fires of Gehenna” (NAB).
Historical background: The Valley of Hinnom (Gehenna) was outside the walls of Jerusalem. For a time it was the site of idolatrous worship, including child sacrifice. In the first century Gehenna was being used as the incinerator for the filth of Jerusalem. Bodies of dead animals were thrown into the valley to be consumed in the fires, to which sulfur, or brimstone, was added to assist the burning. Also bodies of executed criminals, who were considered undeserving of burial in a memorial tomb, were thrown into Gehenna. Thus, at Matthew 5:29, 30, Jesus spoke of the casting of one’s “whole body” into Gehenna. If the body fell into the constantly burning fire it was consumed, but if it landed on a ledge of the deep ravine its putrefying flesh became infested with the ever-present worms, or maggots. (Mark 9:47, 48) Living humans were not pitched into Gehenna; so it was not a place of conscious torment.
At Matthew 10:28, Jesus warned his hearers to “be in fear of him that can destroy both soul and body in Gehenna.” What does it mean? Notice that there is no mention here of torment in the fires of Gehenna; rather, he says to ‘fear him that can destroy in Gehenna.’ By referring to the “soul” separately, Jesus here emphasizes that God can destroy all of a person’s life prospects; thus there is no hope of resurrection for him. So, the references to the ‘fiery Gehenna’ have the same meaning as ‘the lake of fire’ of Revelation 21:8, namely, destruction, “second death.”
What does the Bible say the penalty for sin is?
Rom. 6:23: “The wages sin pays is death.”
After one’s death, is he still subject to further punishment for his sins?
Rom. 6:7: “He who has died has been acquitted from his sin.”
Is eternal torment of the wicked compatible with God’s personality?
Jer. 7:31: “They [apostate Judeans] have built the high places of Topheth, which is in the valley of the son of Hinnom, in order to burn their sons and their daughters in the fire, a thing that I had not commanded and that had not come up into my heart.” (If it never came into God’s heart, surely he does not have and use such a thing on a larger scale.)
Illustration: What would you think of a parent who held his child’s hand over a fire to punish the child for wrongdoing? “God is love.” (1Â John 4:8) Would he do what no right-minded human parent would do? Certainly not!
By what Jesus said about the rich man and Lazarus, did Jesus teach torment of the wicked after death?
Is the account, at Luke 16:19-31, literal or merely an illustration of something else? The Jerusalem Bible, in a footnote, acknowledges that it is a “parable in story form without reference to any historical personage.” If taken literally, it would mean that those enjoying divine favor could all fit at the bosom of one man, Abraham; that the water on one’s fingertip would not be evaporated by the fire of Hades; that a mere drop of water would bring relief to one suffering there. Does that sound reasonable to you? If it were literal, it would conflict with other parts of the Bible. If the Bible were thus contradictory, would a lover of truth use it as a basis for his faith? But the Bible does not contradict itself.
What does the parable mean? The “rich man” represented the Pharisees. (See verse 14.) The beggar Lazarus represented the common Jewish people who were despised by the Pharisees but who repented and became followers of Jesus. (See Luke 18:11; John 7:49; Matthew 21:31, 32.) Their deaths were also symbolic, representing a change in circumstances. Thus, the formerly despised ones came into a position of divine favor, and the formerly seemingly favored ones were rejected by God, while being tormented by the judgment messages delivered by the ones whom they had despised.—Acts 5:33; 7:54.
What is the origin of the teaching of hellfire?
In ancient Babylonian and Assyrian beliefs the “nether world . . . is pictured as a place full of horrors, and is presided over by gods and demons of great strength and fierceness.” (The Religion of Babylonia and Assyria, Boston, 1898, Morris Jastrow, Jr., p. 581) Early evidence of the fiery aspect of Christendom’s hell is found in the religion of ancient Egypt. (The Book of the Dead, New Hyde Park, N.Y., 1960, with introduction by E. A. Wallis Budge, pp. 144, 149, 151, 153, 161) Buddhism, which dates back to the 6th century B.C.E., in time came to feature both hot and cold hells. (The Encyclopedia Americana, 1977, Vol. 14, p. 68) Depictions of hell portrayed in Catholic churches in Italy have been traced to Etruscan roots.—La civiltà etrusca (Milan, 1979), Werner Keller, p. 389.
But the real roots of this God-dishonoring doctrine go much deeper. The fiendish concepts associated with a hell of torment slander God and originate with the chief slanderer of God (the Devil, which name means “Slanderer”), the one whom Jesus Christ called “the father of the lie.”—John 8:44.
Reasoning.