mortality: a response to annihilationism

7/29/2019 Mortality: A Response to Annihilationism

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ARESPONSETOANNIHILATIONISM|GEOFFREYHILL 1

Immortality or Annihilationism

Geoff Hill


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Annihilationism and The Traditional View

The question of the final destination of the human soul has been a topic of

discussion among Christians and theologians alike for generations. More

specifically, what is the ultimate fate of the unbeliever? The traditional view

among Christians has been that the unbeliever will spend eternity in conscious

torment and pain because of their lack of belief in Christ the Savior. The less

traditional view is that the soul of the unbeliever will cease to exist after it has

been burned in the fires of Hell (annihilationism). One of the many

presuppositions Christians enter the discussion of hell with, whether justified or

not, is that believers and nonbelievers alike have an immortal soul. Interestingly

enough, it could be argued that this idea was first introduced by the Greek

philosopher Plato, who taught that each person has an immortal soul, which is

separate from its mortal body, and cannot die.1 However, Plato died before Jesus

was born and, thus, would have missed out on His teaching on the topic.

Conversely, the fourth century Christian apologist Arnobius of Sicca criticized

Platos teaching concerning the inherent immortality of every human soul. He

wrote:

That which is immortal, which is simple, cannot be subject toany pain; that, on the contrary, cannot be immortal which doesnot suffer pain For they are cast in, and being annihilated,pass away vainly in everlasting destruction For that which isseen by the eyes is only a separation of the soul from the body,not the last end annihilation: this, I say, is mans real death,when souls which know not God shall be consumed

1EdwardWilliamFudge,TheFireThatConsumes:TheBiblicalCaseforConditional

Immortality,rev.ed.,Carlisle,U.K.:Paternoster,1994


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Yet, in the midst of Biblical text on the matter, Christians for generations have

been taught that everyone is granted eternal life: believers, eternal life with

Christ, and unbelievers, eternal life in hell.

Many errors surrounding the traditional explanation of Hell exists in a

Hellenistic belief about human nature2, specifically, the immortality of the soul.

Clark Pinnock notes that the real basis for the error is not the Bibles talk of the

wicked perishing, but an unbiblical anthropology that is read into the text.3 If

the reader of Scripture enters the study of the nature of Hell with the

presupposition that the soul is naturally immortal, it would go without saying that

he would be compelled to interpret verses that speak of Hell as eternal for the

soul, not only hell itself. If souls are naturally immortal, they must necessarily

spend a conscious eternity somewhere and, if there is a gehenna of fire, they

would have to spend it alive in fiery torment4 for all eternity. Jacques Maritain

states, the human soul cannot die. Once it exists, it cannot disappear; it will

necessarily exist forever and endure without end.5

According to Pinnock, the traditional view of the nature of hell was

originally constructed in the following way:

People mixed up their belief in divine judgment after death (whichis scriptural) with their belief in the immortality of the soul (which isunscriptural) and concluded (incorrectly) that the nature of hellmust be everlasting conscious torment. The logic would beimpeccable if only the second premise were not false.

2Crockett, William V.Four Views on Hell. Grand Rapids, MI: Zondervan, 1992. p1473ibid.4ibid.5JacquesMaritain,TheRangeofReason(London:GeoffreyBles,1953),60;SeeJohn

W.Cooper,Body,SoulandLifeEverlasting(GrandRapids:Eerdmans,1989),p17


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Although the idea of the immortal soul for unbelievers remains a traditional

teaching, what does Scripture reveal about this?

Ezekiel 18:4, for example, mentions that all souls belong to God; the soul

of the father and the soul of the son, and that the soul who sins shall die.6 John

3:16, one of the most quoted verses of the Bible, speaks directly to the idea that

only those who believe in Christ shall not perish, but have everlasting life.7

Some people will enjoy eternal life but others will perish. We ought to take these

words at face value. There is no scriptural reason to explain them any other

way.

8

Furthermore, the Gospel of John speaks of the murderer and how no

eternal life abides in him.9 When quoting Paul in Romans 2:6-8 we see an

example in which the righteous are given eternal life, but the wicked are not: to

those who by patience in well-doing seek for glory and honor and immortality, he

will give eternal life; but for those who are self-seeking and do not obey the truth,

but obey unrighteousness, there will be wrath and fury.10 James characterizes

God as being the lawgiver and judge, who is able to save and destroy.11 Finally,

one of the clearest examples of the righteous inheriting eternal life is again in the

Gospel of John in which Jesus is directly addressing the topic of the final

judgment:

For an hour is coming when all who are in the tombs will hearhis voice and come out, those who have done good to the

6Ez18:47Jn3:168Fudge, Edward, and Robert A. Peterson. Two Views of Hell: A Biblical & Theological

Dialogue. Downers Grove, IL: InterVarsity, 2000. p519Jn3:1510Rom2:6-811Jas4:12


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resurrection of life, and those who have done evil to theresurrection of judgment.12

We must notice all of these verses, though few among many found in scripture

on the topic, speak of the teaching that only the righteous will inherit eternal life-

not the unrighteous. Then they will go away to eternal punishment, but the

righteous to eternal life.13 Its interesting to note that the Bibles use of the idea

of immortality to humans (not God) is always in a descriptive manner of the

saved (never of the lost) after the resurrection: never in the context of this

created world as we know it.14 In other words, eternal life is a gift to believers, not

unbelievers.

If it has been established that the unrighteous indeed do not possess the

gift of eternal life (immortality), the questions then must be: what is the nature of

hell, and what is the nature of punishment for the wicked?

To begin to answer these questions, it would be wise to examine some of

the more relevant texts in the New Testament that reveal what the nature of Hell

is according to Scripture.

In Matthew 13:30, Jesus gives insight into the destiny of unbelievers in his

parable of the weeds in which the owner of a field allows wheat and weeds to

grow together until harvest.15 At that time, I will tell the harvesters: First collect

the weeds and tie them in bundles to be burned; then gather the wheat and bring

12Jn5:28-2913Mt25:4614Fudge, Edward, and Robert A. Peterson. Two Views of Hell: A Biblical & TheologicalDialogue. Downers Grove, IL: InterVarsity, 2000.p55,SeeRom2:7,1Cor15:42,50,52-54,2Tim1:1015ibid.p39


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it into my barn16 Jesus later interprets this image by stating, As the weeds are

pulled up and burned in the fire, so it will be at the end of the age[The Angels]

will throw [everything that causes sin and all who do evil] into the fiery furnace,

where there will be weeping and gnashing of teeth. 17 What does Jesus mean

when He says that there will be weeping and gnashing of teeth?

The first aspect of this verse that must be examined is what the verse

doesnt say. This verse doesnt give any indication of the duration of time in

which such weeping and gnashing of teeth will continue (or how long it will last),

but simply informs the reader that there will indeed be weeping and gnashing of

teeth. Based on this verse alone, it would be poor exegesis to assign duration of

time to such weeping and gnashing of teeth, as the verse says nothing about it.

Next, examining what the verse does say will help to give insight into the

contextual imagery that Jesus is putting forth. In Acts 7:54, in the story of

Stephen being martyred; we have a clear example such language being put into

action when his enemies rushed at him to kill him, gnashing their teeth in

uncontrollable rage.18 This image of gnashing their teeth isnt isolated to this

verse alone, but appears in the Old and New Testaments, always describing

those people who are so enraged that they gnash their teeth like wild beasts.19

Weeping, on the other hand, is commonly used in Biblical language to express

fear and misery. The Jews wept when Jerusalem was destroyed and when they

16Mt13:3017Mt13:40-4318Fudge, Edward, and Robert A. Peterson. Two Views of Hell: A Biblical & Theological

Dialogue. Downers Grove, IL: InterVarsity, 2000. p3919SeeJob15:9,Ps37:12,Lam2:16,Mt8:12,13:42,22:13,24:51,Lk13:28


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were exiled from their homeland (Is 22:12, Lam 1-5), James warns the rich to

weep for fear of Gods coming judgment (Jas 5:1).20 Indeed, those finally lost will

have reason enough to weep, but where does the idea that weeping and

gnashing of teeth will last for all of eternity come into the discussion?

In the sermon about the sheep and the goats, Jesus is teaching about the

final judgment to come. To the sheep on His right, He says, Come, you who are

blessed by my Father; take your inheritance, the kingdom prepared for you since

the creation of the world.21 Conversely, Jesus says about the goats on his left,

Depart from me, you who are cursed, into the eternal fire prepared for the devil

and his angels.22 In regard to causing believers to stumble, Jesus teaches that if

your hand causes you to sin, cut it off. It is better for you to enter life crippled

than with two hands to go to hell, to the unquenchable fire.23 The book of Jude

uses similar language when referring to those who indulge in sexually immoral

lifestyles, that they will undergo the punishment of eternal fire.24 Yet, in all of

these verses, the object that is eternal is the fire, not the soulof the one being

cast into Hell.

Arguments Against Annihilationism

20Fudge, Edward, and Robert A. Peterson. Two Views of Hell: A Biblical & Theological

Dialogue. Downers Grove, IL: InterVarsity, 2000.p3921Mt25:3722Mt25:4123Mk9:4324Jude1:7


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The problem is not attempting to expound the information that is found in

Scripture, the problem is trying to expound on what is notfound in Scripture, i.e.,

eternal conscious torment in hell. To speak plainly, I can cite all the verses in the

Bible that mention monsters of some sort, but to say the monster is a

cheeseburger monster would be adding to the text, if it does not explicitly say this

is the kind of monster. Yes, Hell exists and is eternal. Yes, the damned wicked

will go there. But to say their conscious torment lasts for all eternity is just not

found in the pages of the text, but is found in the presupposition that the

unbelievers soul is immortal. However, with the use of common traditional

arguments for such a doctrine, it may be possible to break down the errors in

which many theologians have succumbed to.

Wayne Grudem, for example, states that Revelation 14:9-11 clearly

affirms the idea of eternal conscious punishment of unbelievers.25 However,

looking to these verses, we read:

If anyone worships the beast and its image and receives a markon his forehead or on his hand,he also will drink the wine ofGod's wrath, poured full strength into the cup of his anger, and hewill be tormented with fire and sulfur in the presence of the holyangels and in the presence of the Lamb.And the smoke of theirtorment goes up forever and ever, and they have no rest, day ornight, these worshipers of the beast and its image, and whoeverreceives the mark of its name. [emphasis Grudems]

It appears as though Grudems interpretation of these verses requires us to

imagine unbelievers suffering endlessly in conscious agony. Yet, if we examine

four key elements of imagery in these verses in light of relevant biblical

25Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine.Leicester, England: Inter-Varsity, 1994. p1149


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vocabulary of divine judgment, we may come to see them entirely different.26 The

four main elements are: a) drinking the wine of Gods fury poured out full strength

into the cup of his wrath, b) being tormented with burning sulfur in the sight of the

angels and of the Lamb, c) the smoke of their torment rising for ever and ever,

and finally d) having no rest day or night.

To begin, the cup of Gods wrath is often used in the Old Testament as a

symbol of divine judgment. For example, Biblical authors relate God mixing the

cup in different strengths, which signifies varying degrees of punishment. Psalm

75:8 reveals this imagery clearly by stating, For in the hand of the Lord there is a

cup with foaming wine, well mixed, and he pours out from it, and all the wicked

of the earth shall drain it down to the dregs. In addition, Jeremiah 25:15-16

states, Take from my hand this cup of the wine of wrath, and make all the

nations to whom I send you drink it.They shall drink and stagger and be crazed

because of the sword that I am sending among them. In Matthew, during the

prayer in Gethsemane, Jesus prays, My Father, if it be possible, let this cup

pass from me; nevertheless, not as I will, but as you will. This imagery is not

detailing a literal cup of wine, but an example of the consistent language

throughout the Scriptures of wrath and judgment.27

The Old Testament contains much explanation to the imagery found in the

book of Revelation, even in regards to the burning of sulfur and rising smoke. As

26Fudge, Edward, and Robert A. Peterson. Two Views of Hell: A Biblical & Theological

Dialogue. Downers Grove, IL: InterVarsity, 2000. p7527ibid.p75


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William Fudge notes, burning sulfur symbolizes absolute and total destruction,28

as is with the rising smoke in the aftermath of Sodoms destruction. When

Abraham went out the next morning to look on the scene, all he saw was dense

smoke rising from the land, like smoke from a furnace. 29 Isaiah speaks of this

same imagery of ascending smoke to detail Edoms total destruction,30 And the

streams of Edom shall be turned into pitch, and her soil into sulfur; her land shall

become burning pitch [italics mine]31 Furthermore, Fudge teaches that Johns

vision of the fall of Babylon as seen in Revelation 18 clarifies the meaning of this

image, that rising smoke signifies destruction completed.

32

The Greek language can describe an action or event in several ways with

reference to time, depending on the grammatical form that is used of a word.33

In relation to the verse in question, Revelation 14:9-11, John employs the

genitive case-form with the words dayand nightto describe a kindof time. The

people in Johns vision have no guarantee of rest during the day, and there is no

hope that relief will come at night. They suffer during the daytime and also at

28SeeGenesis19:24-25,29;Job18:15-17;Psalm11:6;Isaiah30:27-33;34:9-11;Ezekiel39:2229Fudge, Edward, and Robert A. Peterson. Two Views of Hell: A Biblical & Theological

Dialogue. Downers Grove, IL: InterVarsity, 2000. p76;Gen19:27-2830Ibid31Isaiah34:9-1032Fudge, Edward, and Robert A. Peterson. Two Views of Hell: A Biblical & Theological

Dialogue. Downers Grove, IL: InterVarsity, 2000. p7633Thelocativecase-formsignifiespointoftime;thegenitivecase-formsignifieskind

oftime;theaccusativecase-formsignifiesdurationoftime.H.E.DanaandJuliusR.

Mantey,AManualGrammaroftheGreekNewTestament(NewYork:Macmillan,

1960),pp.77-93


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ARESPONSETOANNIHILATIONISM|GEOFFREYHILL 1nighttime.34 This statement allows us to understand that the sufferers mentioned

are not immune to their torment at any time of the day or night, but does not

require us to believe that this suffering lasts for an infinite number of days and

nights, as no duration of time is mentioned. In addition to this verse, John uses

the same expression day and night when describing the living creatures

praising God, the martyrs serving god, and Satan accusing Gods people, as

found in Revelation 4:8, 7:15, and 12:10. In each case the thought is the same:

the action described does not occur exclusively during the daytime or at

nighttime, but does not mean it goes on forever

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for eternity.

In addition to breaking apart the verse and examining the prophetic

language of judgment with that found in Old Testament passages, we must take

note that John did not invent this imagery, nor do they originate in Revelation.36

Apocryphal imagery finds its roots in Old Testament literature and is the gateway

to unlocking the meaning of New Testament prophecy. William Fudge uses the

analogy of modern symbols being brought to a distant remote land in which the

symbols have never been seen:

When we see a man with a light bulb in a balloon over his head,we know he has an idea. A string of Zs tells us the person issnoring. Political cartoons also use symbolic language tocommunicate. No one has to explain what the elephants anddonkeys mean during an election year in the United States Butsuppose a farmer in Tibet happened to find a magazinecontaining these same cartoons. The very symbols thatcommunicate so clearly to us would only bewilder our imaginaryfriend in Tibet. Having never seen a real light bulb, the farmer

34Fudge, Edward, and Robert A. Peterson. Two Views of Hell: A Biblical & TheologicalDialogue. Downers Grove, IL: InterVarsity, 2000. p7635ibid. p7736ibid.p72


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wouldnt know how to start thinking about drawing one thecartoon might be even more confusing, especially if the farmertried to understand the cartoon in a literal way.37

Just as this symbolism is common in our every day usage, so it was when John

wrote what he had seen in the book of Revelation. Its truth remains, but must be

interpreted in light of contextual relevancy, not whatever the interpreter wishes it

to mean.

For Grudem, these verses are such a clear indication of the reality of an

eternal conscious torment for unbelievers; language in which he is unwilling to

see as figurative. Yet, in other portions of Grudems Systematic Theology, he is

more than willing to dub similar language as simply a figure of speech or

figurative and symbolic,38 which may be inconsistent and problematic. It is

clear, however, that these verses in question are meant not to be taken literally,

and are a reflection of commonly used Old Testament (and New Testament)

figurative expressions of future judgment.

In addition, Grudems logic leads him to question whether the destruction

of the soul in Hell actually puts forth a validpaymentfor the unbelievers sin and

satisfies Gods justice.39 He states, therefore, that if [the annihilation of the soul]

doesnt [satisfy Gods justice], then the unbeliever should not be annihilated. But

if it does, then the unbeliever should be allowed to go to heaven in either case,

annihilationism is not necessary or right. However, these are not the only two

37ibid.p72-7338Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine.Leicester, England: Inter-Varsity, 1994. pp,170,267,391,485,627,992,993,996,

1070,1110,1111,1112,114739ibid.pp1151


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ARESPONSETOANNIHILATIONISM|GEOFFREYHILL 1possible solutions. Matthew 25:46 clarifies this discrepancy and reminds us that

unbelievers will go away into eternal punishment.It is obvious that Grudem may

be overlooking the fact that the annihilation of the soul is irrevocable and

unchanging: eternal. No soul that is destroyed will be recreated, as the adjective

eternalin this verse is qualifying the punishment: that it will not change. In other

words, if an unbeliever is cast into hell and his soul is burned in the fires and

destroyed, would this not be an unchangeable punishment, one that lasts for

eternity? The existence of the soul for eternity in Hell is not a requirement for the

punishment to be satisfied, as it is still eternal, unchanging, and irrevocable in the

case of annihilationism.

The Evangelical Alliance Commission on Unity and Truth Among

Evangelicals (ACUTE) suggests that this verse must be in favor of the traditional

view, as the logic goes, [Christ] must be warning of a retribution which will be

correspondingly everlasting and unending for those who refuse him.40 In other

words, ACUTE is proposing the idea that, just as the righteous inherit eternal life,

the unrighteous must, likewise, inherit eternal punishment. As weve already

discovered, however, this verse states nothing in regard to the everlasting

conscious torment of the unbeliever in Hell, but only states that their punishment

is eternal - ACUTE is adding that to the verse.

We have examined several key passages and points of argument that

reveal the errors in the traditional view of the nature of Hell as it pertains to the

eternal conscious torment of the unbeliever, but are there key passages that

40The Nature of Hell. London: ACUTE (Paternoster Pub.), 2000. p79


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explicitly explain the destruction of the soul of the wicked following their

sentencing to Hell? One of the key proof texts that support the idea of

annihilationism is in Matthew when Jesus is encouraging the disciples not to fear

coming persecution. Matthew 10:28 states, Do not fear those who kill the body

but cannot kill the soul. Rather fear Him who can destroy both soul and body in

hell. Indeed, those who desire to live a Godly life will be persecuted41 and hated

by the world,42 but Jesus exhorts believers to have no fear of the persecutors, but

to fear the One who can destroy not only the body but the soul in Hell as well.

The destruction of the body is a physical and material destruction and can be

carried out by those on Earth, but the destruction of the soul is immaterial and

metaphysical, which can be carried out by God alone. Now, in this case, would

Jesus suggest fearing Him who merely has the ability to destroy the soul in Hell,

or to fear Him who actually does so?

In regard to those who do not know God, Paul tells us that they will suffer

the punishment of eternal destruction, away from the presence of the Lord and

from the glory of his might.43 This is another clear example of the destruction

that awaits unbelievers; one that is eternal and unchanging. Again, is this merely

a potential destruction or an actual destruction?

Finally, Romans 6:23 sheds further light on the matter by warning that the

wage of sin is death, but the free gift of God is eternal life Of what death is this

verse speaking? Does this verse suggest that the righteous will not die? As we

412Tim3:12421Jn3:13432Thess1:9


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ARESPONSETOANNIHILATIONISM|GEOFFREYHILL 1know, minus a few highlighted in the pages of Scripture and our Lord Jesus, all

humans will die. This verse further expounds upon the idea that those who reject

Christ will die both physically and spiritually, whereas Christians are promised

eternal life.

Coexistence of Realities

The traditional view of Hell not only seems to eisegete the Scriptures to

support its view, but also carries with it a serious metaphysical issue. The New

Testament says that God is going to be making everything new

44

and that he

will be all in all.45 The traditional view of Hell seems to conflict with this idea, for

how can a parallel existence of the ungodly and unrighteous continue to exist in a

place in which they are not being made new? John Stott asks, How can God 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?46 Stott proposes a valid question, and one that lays a heavy burden

of proof upon the traditionalist in this case. In what is called the victory of Christ,

evil and rebellion continues. In what is supposed to be the redemption of all

things, there is still a place in which many are not redeemed. It appears that

either the authors of these verses are mistaken, which isnt likely, or the

traditionalist fails to account for the Biblical text. What kind of reconciliation and

redemption is it if heaven and hell coexist forever, if evil, suffering, and death all

44Rev21:5451Cor15:2846JohnStott,Essentials,319


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continue to have reality? In the new order how can there be still a segment of

unrenewed being? 47 It appears, however, that such a victory would be

unqualified unless Christs enemies are consumed in the lake of fire and

destroyed; the second death.48 Victory means that evil is removed and nothing

remains but light and love. The traditional theory of everlasting torment means

that the shadow of darkness hangs over the new creation forever.49

In this case, it is not only logical, but practical as well, that the nature of

hell exists as the final destruction of the wicked, rather than the existence of two

opposing realms. In regard to the traditional view of Hell, if all things will be

made new, how can it be that those in Hell arent likewise being made new?

Conclusion

I conclude that the traditional view of hell as being an eternal and

conscious torment of unbelievers is just not found in Scripture, and that the

burden of proof remains on the traditionalist to present a case found in Scripture.

The traditional view has its foundation in Hellenistic roots, rather than the context

of Scripture, ignores various contextual imageries found in the Old and New

Testaments, and finds many problems when relating to the Bible, anthropology,

and simple logic.

I must put forth that the notion of annihilationism doesnt undermine the

severity of Hell, nor does it make God out to be soft. On the other hand, if we

47Crockett, William V.Four Views on Hell. Grand Rapids, MI: Zondervan, 1992. p15448Rev20:1449Crockett, William V.Four Views on Hell. Grand Rapids, MI: Zondervan, 1992. p155


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ARESPONSETOANNIHILATIONISM|GEOFFREYHILL 1have a broader understanding of eschatology and the glorious nature of the

blessing of Heaven, annihilationism speaks perfectly to the double-sided nature

of the judgment of Hell. Specifically speaking, the punishment of unbelievers

does not stop at being sentenced to Hell, but is also the absence of a life eternal

with God the Father, not being granted his precious and very great promises, and

not becoming partakers of the divine nature50 with the invisible Body of Christ.

To be rejected by God, to miss the purpose for which one was created, to pass

into oblivion while others enter into bliss, to enter nonbeing51 is possibly the

greatest punishment the unbeliever may be sentenced to.

502Pet1:451Crockett, William V.Four Views on Hell. Grand Rapids, MI: Zondervan, 1992. p165


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Works Researched and Cited

Crockett, William V.Four Views on Hell. Grand Rapids, MI: Zondervan, 1992. Print.

Fudge, Edward, and Robert A. Peterson. Two Views of Hell: A Biblical & Theological

Dialogue. Downers Grove, IL: InterVarsity, 2000. Print.

Fudge, Edward William., and Peter Cousins. The Fire That Consumes: The Biblical Case

for Conditional Immortality. Carlisle, UK: n.p., 1982. Print.

Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Leicester,

England: Inter-Varsity, 1994. Print.

John, Chrysostom, Robert P. Russell, Robert Sider, M. Josephine. Brennan, and Thomas

P. Halton. The Fathers of the Church: A New Translation. Washington, DC:

Catholic Univ. of America, 2000. Print.

Morgan, Christopher W., and Robert A. Peterson.Hell under Fire: Modern Scholarship

Reinvents Eternal Punishment. Grand Rapids, MI: Zondervan, 2004. Print.

Mounce, Robert H. The Book of Revelation. Grand Rapids: Eerdmans, 1977. Print.

The Nature of Hell. London: ACUTE (Paternoster Pub.), 2000. Print.

Salmond, S. D. F. The Christian Doctrine of Immortality. Edinburgh: T. & T. Clark,

1903. Print.

Universalism and the Doctrine of Hell. Carlisle, U.K.: Paternoster, 1992. Print.

Walls, Jerry L. Hell: The Logic of Damnation. Notre Dame, IN: University of Notre

Dame, 1992. Print.

mortality: a response to annihilationism

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