If you already had in mind the idea that hell is a place of everlasting conscious punishment, then it is understandable that when you hear someone say hell involves “weeping and gnashing of teeth,” you would imagine that phrase referring to the terrible torments in this place of everlasting conscious punishment.1 But if we want to look at what the Bible actually teaches about hell, we must not simply assume that that it teaches what we already believe. And when we look at it more closely, it becomes clear that the refrain that “there will be weeping and gnashing of teeth” does not so clearly mean what many initially think it means.23 Some translations say “wailing and gnashing of teeth,” but the difference is immaterial. [↩] See Matthew 8:12, 13:42, 13:50, 22:13, 24:51, 25:30, Luke 13:28. [↩] Unless otherwise noted, all scripture is quoted from the New American Standard Bible (NASB). Scripture taken from the NEW AMERICAN STANDARD BIBLE®, Copyright © 1960,1962,1963,1968,1971,1972,1973,1975,1977,1995 by The Lockman Foundation. Used by permission. [↩]

One always unpleasant but ultimately necessary task that comes into play when discussing the nature of final punishment is digging into the specifics. Historically, Christian writers have not shied away from expounding on hell beyond just the basic question of whether hell is a place of eternal torment, annihilation, or temporary discipline that that leads to universal salvation. And this is the case today as much as ever, as more and more who hold the traditional view expound upon the specifics of it in a way that I argue makes it increasingly untenable (and less traditional). Increasingly among evangelicals (though not only among evangelicals), hell is seen not as a place of eternal conscious burning, of the unsaved being tormented by fire and manifestations of God’s wrath, but as a place where the chief element of the suffering is sadness from being separated from God. The fire is seen as a metaphor. The torment is described as emotional and spiritual, not physical torture inflicted by God or his agents. An attempt is made to depart from the common pop culture trope of the eternal torture chamber.

As you might imagine, traditionalists have given rebuttals to the general case put forth in Part 1. These rebuttals break down into two broader camps. The first camp is that Jude 7 should be translated differently from how it is presented in Part 1. Those in this camp would argue that the text does not really say that Sodom and Gomorrah themselves were burned with eternal fire in the first place. Rebuttals of the second category do not challenge the translation of the NASB (which I used in Part 1). Instead, when Jude says they were burned with eternal fire, this does not challenge the standard interpretation that “eternal fire” is fire that burns for eternity.1 Given the scope of this article, I will touch upon some of the common objections to the aforementioned interpretation, though I encourage the curious reader to consult my free ebook, The Bible Teaches Annihilationism, Sections XVI and XVII, regarding relevant passages. Recall in Part 1 that there is a conditionalist interpretation of “eternal fire” in Jude 7 that asserts the term does mean a fire that burns for eternity because it emanates from God, who is eternal and said to be a “consuming fire” (Deuteronomy 4:24, Hebrews 12:29). [↩]

Matthew 25:41 is often cited in support of the doctrine of eternal torment in hell, owing to its description of the unsaved being sent into “eternal fire.” The phrase is also used in Matthew 18:8 and Jude 7, which are commonly cited as well (although less frequently). The idea is relatively simple: if hell is eternal fire, then it would appear to mean that hell is a fire that burns for eternity. If hell is a fire that burns for eternity, it must have fuel to burn forever. And since that fuel is people, it follows that people will be burned in that fire for eternity.1 However, this argument for eternal torment fails when we look more deeply at what the Bible has to say on the matter. In fact, when we understand how it uses the phrase “eternal fire,” it can even be seen as evidence in support of evangelical conditionalism. Of course, many traditionalists today do not believe that hell is actually fire in the first place, which presents a lot of problems for their view, as discussed in a previous article titled “Why the Modern Version of the Eternal Torment Doctrine Falls Short.” [↩]

If someone spoke of hell as a fire that will not be quenched and worms that will not die, many believers would hear such language and think it was referring to worms and fire biting and burning and tormenting people forever. And that is fair, given the traditions and presuppositions many of us will bring to the table by default. For this reason, Mark 9:43-48, most notably verse 48, is commonly believed to speak of eternal torment in hell. But when we look at it just a little bit deeper, especially after taking into account the Old Testament background of the passage, this passage no longer makes a good case for eternal torment. If anything, in light of the passage’s Old Testament background, this passage serves as evidence for evangelical conditionalism and against the traditional view, not the other way around.