- Published on
by George Sidney Hurd
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“The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. 14 Then Death and Hades were cast into the lake of fire. This is the second death. 15 And anyone not found written in the Book of Life was cast into the lake of fire.” (Rev 20:13–15)
What is the second death? Apart from the Scriptures equating the second death with the Lake of Fire, little detail is given us concerning it. This makes it necessary for us to arrive at an understanding of what it entails deductively, comparing Scripture with Scripture.
Annihilationists would say that the second death is one’s extermination. However, in 1Corinthians 15:22-26 we see that the last enemy, death, is not destroyed by killing, but by making alive in Christ all who die in Adam. Certainly, God’s plan from the beginning has been to destroy death by making all alive, not by killing! (For a critique of Annihilationism, see my book, Extermination or Restoration?).
Those who hold to the doctrine of eternal torment would say that the second death is a state of eternal separation from God. However, far from this doctrine resulting in the destruction of death (1Cor 15:26), it actually perpetuates it. It creates an eternal dualism in which the evil that was introduced into God’s good creation in Eden continues on forever in perpetual opposition to God. It presents God with His elect few in heaven, and Satan, along with the majority of mankind, as well as a third of the angels, quarantined in a state of eternal torment. Hardly a worthy unending-end to God’s glorious creation story!
At least Annihilationists see evil as being irradicated. But instead of bringing evil and death to an end, the doctrine of eternal torment actually perpetuates evil. We must keep in mind that it is God Himself who sustains all things, including the Lake of Fire and all those in it (Heb 1:3; Col 1:17). Paul could even say to the unconverted men of Athens: “in Him we live and move and have our being” (Acts 17:28). That would have to be true of those in the Lake of Fire also, since apart from His sustaining power, they would cease to exist.
There is no place where God is not, including Sheol or Hades. As the Psalmist said, “Even if I make my bed in hell (Sheol), you are there” (Psa 139:8). Would God commence creation and foreordain the entrance of evil, knowing from the beginning that doing so would result in it being necessary for Him to endlessly afflict His wrath upon the majority of those whom He lovingly created in His own image and likeness, sustaining their existence so that He can torment them forever? How can that be reconciled with passages where God says that He will not be angry forever, nor cast off forever any of the children of men? (Lam 3:31-33; Isa 57:16; Jer 3:12-13; Mic 7:18; Psa 103:8-9; 30:5). How can it be true that the last enemy, death, will be destroyed (1Cor 15:26), resulting in there being no more death (Rev 21:4) if in fact the second death is an eternal state of conscious torment?
Thankfully, the Scriptures teach neither the annihilation of the lost, nor eternal torment, when properly understood as written in their original languages. On the contrary, what the Scriptures teach is the final restoration of all (Acts 3:21), the reconciliation of all (Col 1:16,20) and the salvation of all (1Tim 4:10). They declare that all will finally be reunited in Christ (Eph 1:10) and that all who die in Adam will be made alive in Christ, resulting in God becoming all in all (1Cor 15:22,28). As I demonstrate in my article, Sulfur, Salt and the Refiner’s Fire, the Lake of Fire, rightly understood, is the Refiner’s crucible and is for purification, not extermination or eternal fiery torment.
Once we understand that the Lake of Fire is for purification and that the second death, being equated with the Lake of Fire, is therefore part of the same process, we are on our way towards being able to determine the purpose and nature of the second death.
Jesus said to the church of Smyrna: “He who overcomes shall not be hurt by the second death” (Rev 2:11). What Jesus is here saying is that those who overcome in this life will not have to undergo the second death later. The term “hurt by” (αδικηθη, pass., “to be hurt or injured”) would not have been a good choice of words if in fact Jesus meant to say that they would be annihilated or eternally separated from God.
Death defined
In order to arrive at a proper understanding of the second death, it is first necessary to determine the correct definition of death according to Scripture. Many in today’s secular materialistic society see death as simply ceasing to exist. However, in the Scriptures the primary idea expressed by the Greek word for death in the New Testament, θάνατος (thanatos), is not annihilation or ceasing to exist, but separation.
As to the lexical definition, Thayer defines death (θάνατος thanatos) as, “properly, the death of the body, i.e. that separation (whether natural or violent) of the soul from the body by which the life on earth is ended.” 1 Vines expository Dictionary of Biblical Words defines death saying: “thanatos “death,” is used in Scripture of: (a) the separation of the soul (the spiritual part of man) from the body (the material part), the latter ceasing to function and turning to dust, e. g., John 11:13; Heb 2:15; 5:7; 7:23. In Heb 9:15). (b) the separation of man from God; Adam died on the day he disobeyed God, Gen 2:17, and hence all mankind are born in the same spiritual condition, Rom 5:12,14,17,21).” Vines defines the verb form, apothnesko saying: “lit., ‘to die off or out,’ is used…of the separation of the soul from the body, i. e., the natural "death" of human beings.” 2
This is not only true of the separation of the soul from the body. In the following chart we can see at least four other examples where the word death does not refer to cessation or annihilation but rather to separation:
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“The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. 14 Then Death and Hades were cast into the lake of fire. This is the second death. 15 And anyone not found written in the Book of Life was cast into the lake of fire.” (Rev 20:13–15)
What is the second death? Apart from the Scriptures equating the second death with the Lake of Fire, little detail is given us concerning it. This makes it necessary for us to arrive at an understanding of what it entails deductively, comparing Scripture with Scripture.
Annihilationists would say that the second death is one’s extermination. However, in 1Corinthians 15:22-26 we see that the last enemy, death, is not destroyed by killing, but by making alive in Christ all who die in Adam. Certainly, God’s plan from the beginning has been to destroy death by making all alive, not by killing! (For a critique of Annihilationism, see my book, Extermination or Restoration?).
Those who hold to the doctrine of eternal torment would say that the second death is a state of eternal separation from God. However, far from this doctrine resulting in the destruction of death (1Cor 15:26), it actually perpetuates it. It creates an eternal dualism in which the evil that was introduced into God’s good creation in Eden continues on forever in perpetual opposition to God. It presents God with His elect few in heaven, and Satan, along with the majority of mankind, as well as a third of the angels, quarantined in a state of eternal torment. Hardly a worthy unending-end to God’s glorious creation story!
At least Annihilationists see evil as being irradicated. But instead of bringing evil and death to an end, the doctrine of eternal torment actually perpetuates evil. We must keep in mind that it is God Himself who sustains all things, including the Lake of Fire and all those in it (Heb 1:3; Col 1:17). Paul could even say to the unconverted men of Athens: “in Him we live and move and have our being” (Acts 17:28). That would have to be true of those in the Lake of Fire also, since apart from His sustaining power, they would cease to exist.
There is no place where God is not, including Sheol or Hades. As the Psalmist said, “Even if I make my bed in hell (Sheol), you are there” (Psa 139:8). Would God commence creation and foreordain the entrance of evil, knowing from the beginning that doing so would result in it being necessary for Him to endlessly afflict His wrath upon the majority of those whom He lovingly created in His own image and likeness, sustaining their existence so that He can torment them forever? How can that be reconciled with passages where God says that He will not be angry forever, nor cast off forever any of the children of men? (Lam 3:31-33; Isa 57:16; Jer 3:12-13; Mic 7:18; Psa 103:8-9; 30:5). How can it be true that the last enemy, death, will be destroyed (1Cor 15:26), resulting in there being no more death (Rev 21:4) if in fact the second death is an eternal state of conscious torment?
Thankfully, the Scriptures teach neither the annihilation of the lost, nor eternal torment, when properly understood as written in their original languages. On the contrary, what the Scriptures teach is the final restoration of all (Acts 3:21), the reconciliation of all (Col 1:16,20) and the salvation of all (1Tim 4:10). They declare that all will finally be reunited in Christ (Eph 1:10) and that all who die in Adam will be made alive in Christ, resulting in God becoming all in all (1Cor 15:22,28). As I demonstrate in my article, Sulfur, Salt and the Refiner’s Fire, the Lake of Fire, rightly understood, is the Refiner’s crucible and is for purification, not extermination or eternal fiery torment.
Once we understand that the Lake of Fire is for purification and that the second death, being equated with the Lake of Fire, is therefore part of the same process, we are on our way towards being able to determine the purpose and nature of the second death.
Jesus said to the church of Smyrna: “He who overcomes shall not be hurt by the second death” (Rev 2:11). What Jesus is here saying is that those who overcome in this life will not have to undergo the second death later. The term “hurt by” (αδικηθη, pass., “to be hurt or injured”) would not have been a good choice of words if in fact Jesus meant to say that they would be annihilated or eternally separated from God.
Death defined
In order to arrive at a proper understanding of the second death, it is first necessary to determine the correct definition of death according to Scripture. Many in today’s secular materialistic society see death as simply ceasing to exist. However, in the Scriptures the primary idea expressed by the Greek word for death in the New Testament, θάνατος (thanatos), is not annihilation or ceasing to exist, but separation.
As to the lexical definition, Thayer defines death (θάνατος thanatos) as, “properly, the death of the body, i.e. that separation (whether natural or violent) of the soul from the body by which the life on earth is ended.” 1 Vines expository Dictionary of Biblical Words defines death saying: “thanatos “death,” is used in Scripture of: (a) the separation of the soul (the spiritual part of man) from the body (the material part), the latter ceasing to function and turning to dust, e. g., John 11:13; Heb 2:15; 5:7; 7:23. In Heb 9:15). (b) the separation of man from God; Adam died on the day he disobeyed God, Gen 2:17, and hence all mankind are born in the same spiritual condition, Rom 5:12,14,17,21).” Vines defines the verb form, apothnesko saying: “lit., ‘to die off or out,’ is used…of the separation of the soul from the body, i. e., the natural "death" of human beings.” 2
This is not only true of the separation of the soul from the body. In the following chart we can see at least four other examples where the word death does not refer to cessation or annihilation but rather to separation:
Just as neither our body nor our soul ceased to exist when they were separated at death, neither man nor God ceased to exist when man died spiritually. What happened was that sin brought about a spiritual and relational separation/death between the two. Likewise, when we died to the Law that we might live unto Christ, the Law didn’t cease to exist. It continued existing and so do we. When we die to sin, neither we nor sin cease to exist. We simply begin to live sanctified lives, dead to or separate from sin.
Likewise, as a Universal Restorationist, I see the second death – not as the cessation of existence, nor eternal separation from God, but an eonian process which results in the death or separation from the carnal and soulish self-life in the purifying Lake of Fire. I draw that conclusion primarily from Matthew chapter ten.
Destruction of Soul and Body in Gehenna
“And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy (ἀπόλλυμι, apollumi) both soul (ψυχή, psuque) and body in hell (Gehenna).” (Matt 10:28)
This passage, taken as commonly translated and out of context, would seem to confirm what the Annihilationists say - that the resurrected bodies of the unjust, together with their souls, will be destroyed or exterminated in Gehenna fire. However, in the same chapter in verse 39, we see that destroying the soul is not speaking of the cessation of its existence, but rather the subjugation of the life of the soul to the life in the spirit:
“He who finds his life (“soul”- ψυχή, psuque) will lose it, and he who loses (ἀπόλλυμι, apollumi) his life (“soul”- psuque) for My sake will find it.” (Matt 10:39)
Here Jesus uses the same words as in verse 28. What Jesus was actually saying was hidden by the translators who, instead of translating apolumi and psuque in the same way in both verses, translated it “destroy the soul” in 28 and “lose his life” in 39. It is obvious that Jesus meant to express the same thing in both instances, but the translators leave us with the impression that He was speaking of two distinct and unrelated things. What is it that Jesus meant to say with the expression “lose or destroy the soul”?
The Bible makes it clear that man is a tripartite being made up of body, soul and spirit. When man fell, He lost communion with God. Since the spirit no longer heard the voice of God, the soul of man no longer lived aligned with and subjected under his spirit, but rather began to live according to the will of the body or flesh with its five senses. In this fallen condition the soul no longer lived according to the spirit, led by God, but rather according to the desires of his flesh. Man no longer had spiritual perception, he only perceived with his five carnal senses. The spiritual man became “flesh” (Gen 6:3). Those who live in this way, according to the soul and not according to the spirit, are called “carnal” or “soulish.”
Likewise, as a Universal Restorationist, I see the second death – not as the cessation of existence, nor eternal separation from God, but an eonian process which results in the death or separation from the carnal and soulish self-life in the purifying Lake of Fire. I draw that conclusion primarily from Matthew chapter ten.
Destruction of Soul and Body in Gehenna
“And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy (ἀπόλλυμι, apollumi) both soul (ψυχή, psuque) and body in hell (Gehenna).” (Matt 10:28)
This passage, taken as commonly translated and out of context, would seem to confirm what the Annihilationists say - that the resurrected bodies of the unjust, together with their souls, will be destroyed or exterminated in Gehenna fire. However, in the same chapter in verse 39, we see that destroying the soul is not speaking of the cessation of its existence, but rather the subjugation of the life of the soul to the life in the spirit:
“He who finds his life (“soul”- ψυχή, psuque) will lose it, and he who loses (ἀπόλλυμι, apollumi) his life (“soul”- psuque) for My sake will find it.” (Matt 10:39)
Here Jesus uses the same words as in verse 28. What Jesus was actually saying was hidden by the translators who, instead of translating apolumi and psuque in the same way in both verses, translated it “destroy the soul” in 28 and “lose his life” in 39. It is obvious that Jesus meant to express the same thing in both instances, but the translators leave us with the impression that He was speaking of two distinct and unrelated things. What is it that Jesus meant to say with the expression “lose or destroy the soul”?
The Bible makes it clear that man is a tripartite being made up of body, soul and spirit. When man fell, He lost communion with God. Since the spirit no longer heard the voice of God, the soul of man no longer lived aligned with and subjected under his spirit, but rather began to live according to the will of the body or flesh with its five senses. In this fallen condition the soul no longer lived according to the spirit, led by God, but rather according to the desires of his flesh. Man no longer had spiritual perception, he only perceived with his five carnal senses. The spiritual man became “flesh” (Gen 6:3). Those who live in this way, according to the soul and not according to the spirit, are called “carnal” or “soulish.”
“But the natural (ψυχικός, psuquikos “soulish”) man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. 15 But he who is spiritual (πνευματικός, pneumáticos) judges all things, yet he himself is rightly judged by no one…. And I, brethren, could not speak to you as to spiritual (pneumáticos) people but as to carnal, as to babes in Christ.” (1Cor 2:14,15; 3:1)
“These are sensual (ψυχικός, psuquikos ‘soulish’) persons, who cause divisions, not having the Spirit.” (Jude 19)
“This wisdom does not descend from above, but is earthly, sensual (ψυχικός, psuquikos ‘soulish’), demonic.” (James 3:15-16)
The soulish man is carnal, since he does not hear God’s voice and therefore lives a sensual life in his soul, according to the five senses of the flesh. He fulfills the desires of the flesh and not those of the Spirit.
When one is born again, it is the spirit which is born from above. Once born of the Spirit, we now have the capacity to perceive the things of God and do His will, living according to the Spirit and not according to the flesh. We are now capable of being “spiritual” and not “soulish” - living the “soul life” (Jn 3:3,6).
“These are sensual (ψυχικός, psuquikos ‘soulish’) persons, who cause divisions, not having the Spirit.” (Jude 19)
“This wisdom does not descend from above, but is earthly, sensual (ψυχικός, psuquikos ‘soulish’), demonic.” (James 3:15-16)
The soulish man is carnal, since he does not hear God’s voice and therefore lives a sensual life in his soul, according to the five senses of the flesh. He fulfills the desires of the flesh and not those of the Spirit.
When one is born again, it is the spirit which is born from above. Once born of the Spirit, we now have the capacity to perceive the things of God and do His will, living according to the Spirit and not according to the flesh. We are now capable of being “spiritual” and not “soulish” - living the “soul life” (Jn 3:3,6).
Nevertheless, the life of the soul must be destroyed and replaced with the life of the spirit. In Adam our soul was no longer subject to the Spirit of God. Now with our spirit reborn, it is necessary to put our soul in subjection to our spirit. When Jesus said that it was necessary to lose or destroy (apollumi) our soul, I believe He was saying that it is necessary to die to the dominion of the soul, subjecting it to our reborn spirit. As we saw, the word apollumi in the New Testament sometimes means “to destroy or render null or inoperative” and sometimes “to lose.” I believe that the idea expressed here is to render inoperative the dominion of the soul in our lives. We should no longer live according to our own emotions and reason, but according to the word of God. We should no longer live according to our will but according to the will of God. The soul must be subjected once again to the spirit, in communion with God and no longer following after the flesh in order to fulfill its desires.
“Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25 He who loves his (soul) life will lose it, and he who hates his (soul) life in this world will keep it for eternal life (zoe aionios).” (John 12:24-25)
If we as believers take up our cross, following in the steps of Jesus, laying down our (soul) life for others, we will be spiritual, serving the Lord in spirit. But if we are soulish psuquikos, then God must intervene so that we may not be condemned with the world.
“For if we would judge ourselves, we would not be judged. 32 But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.” (1Cor 11:31-32)
Here we see that the disciplinary judgments of the Lord have a correctional purpose - in order that we should not be condemned with the world, receiving our portion with the unbelievers (Luke 12:46). The purpose of this discipline can be seen in 1Corinthians 5:5 where Paul says:
“deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” (1Cor 5:5)
The destruction of the flesh is not speaking of the physical body but rather the soul life, following after the desires of the flesh and not the desires of the Spirit. In discipline, God permits us to receive the consequences of acting in the flesh now, in order that the spirit might be saved in the day of the Lord, and in this way saving us from the Great White Throne Judgment and the second death.
If we submit to God, subjecting our soul to our spirit in this life, God will not have to destroy the dominance of the soul later. If we do not submit in this life, we face the possibility of suffering the destruction of the soul and body in a physically resurrected body, experiencing the second death in the purifying lake of fire, because without holiness no one shall see the Lord.
Therefore, when the destruction of soul and body is seen in its overall context it becomes clear that it is not referring to annihilation, but rather to the eonian destruction of the flesh and soul life of the unsanctified in a resurrected mortal body in the Gehenna fire of severe afflictions in order that his spirit may ultimately be saved. God has sworn that all will bow before Him and be made alive in Christ - not all at once, but each in his own order.
Only those in Christ put on immortality when they are resurrected
Many are under the impression that there is only one general resurrection of the dead. However, we see in the New Testament that there is a resurrection of the just at Christ’s Second Coming called the first resurrection or the resurrection unto life, and another resurrection a thousand years later which is called a resurrection unto judgment (Rev 20:4-6; John 5:29; Luke 14:14). Revelation 20:6 says that the second death has no power over he who has part in the first resurrection. In fact, Jesus said that those who have believed in this age already have the divine eonian life, and shall not come into judgment, but have passed from death into life (John 5:24). However, in the second resurrection, the resurrection unto judgment, all whose names are not found in the book of life must undergo the second death in the Lake of Fire (Rev 20:13-15).
Those resurrected unto judgment are not seen to be resurrected with a glorified immortal body, as is the case with believers in this age who already possess God’s eonian life. As I understand it, they are simply reembodied via resurrection in order to undergo the eonian destruction in Gehenna or the Lake of Fire in a physical body. That is what I understand Jesus to have meant when He spoke of the destruction of both soul and body in Gehenna (Matt 10:28). In Revelation 19 we see people being cast into the Lake of Fire while physically alive and they are seen to still be there 1000 years later, so I believe that it is possible to remain alive during one’s stay there, which, for some, will continue on into the ages of the ages (Rev 19:20, cf., 20:10). Destruction, biblically defined, is not annihilation but rather a prelude to restoration. For a consideration of the biblical meaning of destruction see my article, Is One’s Destruction the End of All Existence?
The Lake of Fire is not literal fire any more than the fire which consumes the wood, hay and stubble from the life of a believer is literal (1Cor 3:12-15). It is also referred to as outer darkness, which is equivalent to being excluded from the kingdom and the New Jerusalem (Matt 8:12). The Book of Revelation ends with the invitation of those outside to enter the New Jerusalem, but they must first wash their garments (i.e., undergo the second death) (Rev 22:14-17). See also my article, Her Gates are Always Open.
In 1Corinthians 15 we see further evidence that not all are resurrected with spiritual immortal bodies at the same time. Paul says that all will be made alive unto immortality in Christ but first only those who are His at His coming. After the first resurrection, each will be made alive on an individual basis, “each in his own order”:
“For as in Adam all die, even so in Christ all shall be made alive. 23 But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. 24 Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power… 28 Now when all are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.” (1Cor 15:22–24,28)
The word “to make alive” in 1Corinthians 15:22 is (ζωοποιέω, zoopoiéo). There are two other Greek words used to express resurrection, (egeiro and anastasis) but they are often used to refer to a strictly temporal and physical resurrection, as in the case of Lazarus and others who were raised to life but died afterwards. In contrast, zoopoiéo is always used in reference to resurrection and glorification. It is used to refer to the receiving of a perpetual life in an immortal body that all will receive, but each in his own order.
The unjust will be raised physically (anastasis), but it will not be a resurrection unto life, but a resurrection unto judgment (John 5:29). Each one of them will be made alive unto immortality but “each in his own order,” not all at once. Jesus said that the harlots and tax collectors would enter the kingdom of God before the self-righteous scribes and Pharisees because they were more receptive to the gospel (Matt 21:31-32), but eventually all will bow the knee, becoming subject to Christ, at which time God will be all in all entering into eternity at the close of the ages.
Jesus said that those who believe on Him already possess His divine eonian life and will not come into Judgment, but have already passed from death into life (John 5:24). If you have put your trust in Christ, you will be made alive into immortality at His coming and the second death has no power over you.
“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power.” (Rev 20:6)
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1 Thayer's Greek Lexicon
2 Vine's Expository Dictionary of Biblical Words
“Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25 He who loves his (soul) life will lose it, and he who hates his (soul) life in this world will keep it for eternal life (zoe aionios).” (John 12:24-25)
If we as believers take up our cross, following in the steps of Jesus, laying down our (soul) life for others, we will be spiritual, serving the Lord in spirit. But if we are soulish psuquikos, then God must intervene so that we may not be condemned with the world.
“For if we would judge ourselves, we would not be judged. 32 But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.” (1Cor 11:31-32)
Here we see that the disciplinary judgments of the Lord have a correctional purpose - in order that we should not be condemned with the world, receiving our portion with the unbelievers (Luke 12:46). The purpose of this discipline can be seen in 1Corinthians 5:5 where Paul says:
“deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” (1Cor 5:5)
The destruction of the flesh is not speaking of the physical body but rather the soul life, following after the desires of the flesh and not the desires of the Spirit. In discipline, God permits us to receive the consequences of acting in the flesh now, in order that the spirit might be saved in the day of the Lord, and in this way saving us from the Great White Throne Judgment and the second death.
If we submit to God, subjecting our soul to our spirit in this life, God will not have to destroy the dominance of the soul later. If we do not submit in this life, we face the possibility of suffering the destruction of the soul and body in a physically resurrected body, experiencing the second death in the purifying lake of fire, because without holiness no one shall see the Lord.
Therefore, when the destruction of soul and body is seen in its overall context it becomes clear that it is not referring to annihilation, but rather to the eonian destruction of the flesh and soul life of the unsanctified in a resurrected mortal body in the Gehenna fire of severe afflictions in order that his spirit may ultimately be saved. God has sworn that all will bow before Him and be made alive in Christ - not all at once, but each in his own order.
Only those in Christ put on immortality when they are resurrected
Many are under the impression that there is only one general resurrection of the dead. However, we see in the New Testament that there is a resurrection of the just at Christ’s Second Coming called the first resurrection or the resurrection unto life, and another resurrection a thousand years later which is called a resurrection unto judgment (Rev 20:4-6; John 5:29; Luke 14:14). Revelation 20:6 says that the second death has no power over he who has part in the first resurrection. In fact, Jesus said that those who have believed in this age already have the divine eonian life, and shall not come into judgment, but have passed from death into life (John 5:24). However, in the second resurrection, the resurrection unto judgment, all whose names are not found in the book of life must undergo the second death in the Lake of Fire (Rev 20:13-15).
Those resurrected unto judgment are not seen to be resurrected with a glorified immortal body, as is the case with believers in this age who already possess God’s eonian life. As I understand it, they are simply reembodied via resurrection in order to undergo the eonian destruction in Gehenna or the Lake of Fire in a physical body. That is what I understand Jesus to have meant when He spoke of the destruction of both soul and body in Gehenna (Matt 10:28). In Revelation 19 we see people being cast into the Lake of Fire while physically alive and they are seen to still be there 1000 years later, so I believe that it is possible to remain alive during one’s stay there, which, for some, will continue on into the ages of the ages (Rev 19:20, cf., 20:10). Destruction, biblically defined, is not annihilation but rather a prelude to restoration. For a consideration of the biblical meaning of destruction see my article, Is One’s Destruction the End of All Existence?
The Lake of Fire is not literal fire any more than the fire which consumes the wood, hay and stubble from the life of a believer is literal (1Cor 3:12-15). It is also referred to as outer darkness, which is equivalent to being excluded from the kingdom and the New Jerusalem (Matt 8:12). The Book of Revelation ends with the invitation of those outside to enter the New Jerusalem, but they must first wash their garments (i.e., undergo the second death) (Rev 22:14-17). See also my article, Her Gates are Always Open.
In 1Corinthians 15 we see further evidence that not all are resurrected with spiritual immortal bodies at the same time. Paul says that all will be made alive unto immortality in Christ but first only those who are His at His coming. After the first resurrection, each will be made alive on an individual basis, “each in his own order”:
“For as in Adam all die, even so in Christ all shall be made alive. 23 But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. 24 Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power… 28 Now when all are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.” (1Cor 15:22–24,28)
The word “to make alive” in 1Corinthians 15:22 is (ζωοποιέω, zoopoiéo). There are two other Greek words used to express resurrection, (egeiro and anastasis) but they are often used to refer to a strictly temporal and physical resurrection, as in the case of Lazarus and others who were raised to life but died afterwards. In contrast, zoopoiéo is always used in reference to resurrection and glorification. It is used to refer to the receiving of a perpetual life in an immortal body that all will receive, but each in his own order.
The unjust will be raised physically (anastasis), but it will not be a resurrection unto life, but a resurrection unto judgment (John 5:29). Each one of them will be made alive unto immortality but “each in his own order,” not all at once. Jesus said that the harlots and tax collectors would enter the kingdom of God before the self-righteous scribes and Pharisees because they were more receptive to the gospel (Matt 21:31-32), but eventually all will bow the knee, becoming subject to Christ, at which time God will be all in all entering into eternity at the close of the ages.
Jesus said that those who believe on Him already possess His divine eonian life and will not come into Judgment, but have already passed from death into life (John 5:24). If you have put your trust in Christ, you will be made alive into immortality at His coming and the second death has no power over you.
“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power.” (Rev 20:6)
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1 Thayer's Greek Lexicon
2 Vine's Expository Dictionary of Biblical Words
- Published on
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What is Gehenna?
by George Sidney Hurd
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What is Gehenna? Many Christians are not even familiar with the term, since most translations simply translate it as “hell,” along with the other Greek words Hades and Tartarus, also rendered as hell, in spite of the fact that each of these terms are distinct in meaning.
It is beyond the scope of this article to go into the actual meaning of Hades and Tartarus within their biblical contexts. Here we will restrict ourselves to a consideration of what Jesus meant when He referred to the fires of Gehenna. Was Jesus referring to an eschatological postmortem judgment, or was He simply warning the Jews living in that generation that they were in danger of being killed and their dead corpses cast into the Valley of Hinnom west of Jerusalem, which was called Gehenna in Greek?
Preterists would argue that when Jesus spoke of the Gehenna of fire He was merely referring to those Jews who would be killed and thrown into the Valley of Hinnom in 70AD. However, what they often either overlook or intentionally omit is the eschatological significance that the term Gehenna had acquired for the Jews by the time of Christ. There were two primary rabbinical schools in Jerusalem during Christ’s ministry, that of the rabbi Hillel (70BC – 10AD) and the school of Shammai (50BC – 30AD) [1] Both used the term Gehenna (Heb. Gehinnom גיהנום, “Valley of Hinnom”) to refer to a place of postmortem purification. Both schools taught that the righteous entered directly into the “age to come” (Olam Ha-Ba), whereas the rest went to Gehenna where they would undergo purification for one year. [2] The more radical and pharisaical rabbi, Shammai, taught that the unredeemable reprobates would continue on in an eternal state of shame and contempt. [3] However, by the end of the second century, Traditional Judaism generally held that only the worst of the wicked will remain in Gehenna beyond 12 months. The Shabbat Talmud says: “The judgment of the wicked in Gehenna lasts for twelve months. Surely their sin was atoned in that time.” [4]
The word Gehenna (Gr. Γέεννα) is used by Jesus 11 times but only on three different occasions, first in the Olivet Discourse speaking to the multitudes (Matt 5:22,29,30). Afterwards, He mentioned Gehenna once when speaking to His own disciples (Matt 10:28), once when warning against causing one of His little ones to stumble (Matt 18:9) and once as a warning to the scribes and Pharisees (Matt 23:15,33). There are at least 5 considerations which make it evident that Jesus was referring to the common understanding of the Jews of that time, referring to Gehenna as a place of postmortem purification rather than speaking of the literal Valley of Hinnom: 1) Jesus called Gehenna “eonian fire,” 2) Gehenna is seen to be a place of temporary containment, 3) The sins worthy of Gehenna do not correspond to the sin which led to Israel’s desolation, 4) God – not man, is seen to be the one casting into Gehenna, and 5) The alternative to Gehenna is not merely being left alive, but “entering into life” or “entering into the kingdom.”
1) Jesus called Gehenna “Eonian Fire”
“If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire (τὸ πῦρ τὸ αἰώνιον, “eonian fire”). 9 If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire.”
(Matt 18:8-9 WEB)
The fact that Jesus also referred to the Gehenna of fire as “the eonian fire” (τὸ πῦρ τὸ αἰώνιον), makes it clear that He was not simply speaking of their dead corpses being cast into the Valley of Hinnom outside Jerusalem. This becomes even more evident considering how He employs the exact same term in reference to the separation of the Gentile sheep from the Gentile goats at His Second Coming:
"Then He will also say to those on the left hand, 'Depart from Me, you cursed, into the everlasting fire (τὸ πῦρ τὸ αἰώνιον, “eonian fire”) prepared for the devil and his angels.” (Matt 25:41)
Here Jesus doesn’t call it Gehenna of fire, since He is addressing the goats from the Gentile nations at His coming who would not have been familiar with that Hebraism. That He is not referring to the literal Valley of Hinnom is even more evident, considering that the eonian fire is “prepared for the devil and his angels” – something that could not be said of the Valley of Hinnom. In the same passage Jesus also called the eonian fire “eonian correction” (κόλασιν αἰώνιον, kolasin aionion), which would be incompatible with corpses that have been cast into the Valley of Hinnom (Matt 25:46).
There is no reason to conclude that the Gehenna of fire or the eonian fire is distinct from the Lake of Fire into which the Beast and False Prophet will be cast alive at Christ’s Second Coming (Rev 19:20), and also where those who are not found written in the book of life will be cast after being resurrected for the White Throne Judgment at the close of Christ’s millennial reign in order to undergo the Second Death (Rev 20:11-15).
The Early Church Fathers also understood Gehenna fire or eonian fire to be equivalent to the Lake of Fire. This can be seen in the following quote from Irenaeus (130 – 202 AD). In Against Heresies he said: “…death and hell were sent into the lake of fire, the second death." Now this is what is called Gehenna, which the Lord styled eternal fire.” [5] Cyprian (210 to 258AD) also equated Gehenna with the Lake of Fire or the second death. He said: “Assuredly he may fear to die, who, not being regenerated of water and the Spirit, is delivered over to the fires of Gehenna; he may fear to die who is not enrolled in the cross and passion of Christ; he may fear to die, who from this death shall pass over to a second death…” [6] Origen (185 to 253AD) wrote: “Gehenna…for the purification of such souls as are to be purified by torments, agreeably to the saying: ‘The Lord cometh like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold.’” [7] It is worthy of note that none of the Early Fathers understood the fire of Gehenna as referring to the 70AD judgment.
I demonstrate the temporal purifying nature of the eonian fire or the Lake of Fire in my article: Sulfur, Salt and the Refiner’s Fire.
2) Gehenna is seen to be a place of temporary containment
“…whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna… 26 Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny.” (Matt 5:22,26 WEB)
Here Jesus compared one being cast into Gehenna of fire to being cast into prison until one has paid in full. The Lake of Fire or eonian fire is seen to be limited in duration. Those who are cast into the Lake of Fire are said to be judged according to their works, receiving “their part” (μερος meros, “deserved portion”) in the Lake of Fire. A part or portion speaks of a measured sentence, not a perpetual one. Jesus also said that some would receive few lashes, whereas others will receive many (Luke 12:47-48). Such references to a limited duration and measured severity are just as incompatible with the dead corpses thrown into the Valley of Hinnom in 70AD, as they are with the doctrine of eternal torment or annihilationism.
3)The sins worthy of Gehenna do not correspond to the sin which led to Israel’s desolation
The sins that Jesus said would result in one being cast into Gehenna of fire included sins we all have been guilty of, such as calling someone a fool, failing to seek reconciliation with someone whom you have offended, causing one of His little ones to stumble, or looking at a woman to lust after her (Matt 5:22-23,28; 18:6-9). However, the nation of Israel was not judged for these sins in 70AD, but for the sin of rejecting and crucifying Jesus, their Messiah and King (Luke 10:11-12; Matt 21:43; 23:37-39). Indeed, if all the Jews of that generation living in Judea who were guilty of these common sins had been killed and cast into the Valley of Hinnom, the valley would have become a literal mountain of corpses.
4) God – not man, is seen to be the one casting into Gehenna
“I tell you, my friends, don't be afraid of those who kill the body, and after that have no more that they can do. 5 But I will warn you whom you should fear. Fear him, who after he has killed, has power to cast into Gehenna. Yes, I tell you, fear him.” (Luke 12:4-5 WEB)
Apart from the fact that Jesus is here speaking to His own disciples rather than the Jewish leaders who were the ones guilty of rejecting Him, we see that man does not have the power to cast anyone into Gehenna, only God does. Many who died due to starvation, attacks by the Romans, or by factions within Jerusalem were thrown over the wall into the Valley of Hinnom by men. Yet Jesus here says that man is not able to cast anyone into Gehenna. That is the sole prerogative of God, the just Judge of all.
Some counter that it cannot be God to whom Jesus is referring when He says that we are to fear Him who has power to cast into Gehenna, since, right after saying this, He tells them not to be afraid (Luke 12:7). However, although it might sound paradoxical, those who walk in the fear of the Lord fear nothing. As Moses said to the children of Israel, “Do not fear; for God has come to test you, and that His fear may be before you, so that you may not sin” (Ex 20:20). The fear of the Lord frees us from all fear. I consider this subject further in my article: Fear Him who can Destroy Both Body and Soul.
5) The alternative to Gehenna is not being left alive, but “entering into life” or “entering into the kingdom of God”
“If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched—46 'where their worm doesn't die, and the fire is not quenched.' 47 If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire.” (Mark 9:45-47 WEB)
So, we see that the alternative Jesus presents here is not that of avoiding death as opposed to being killed and cast into the Valley of Hinnom, but rather it is between being cast into Gehenna, the eonian fire, or entering into life, entering into the kingdom.
These are the same alternatives later presented in the separation of the sheep from the goats at Christ’s Second Coming where the sheep among the Gentiles will inherit the kingdom, entering into the eonian life, whereas the goats will enter into the eonian fire prepared for the devil and his angels, also referred to as eonian correction (Matt 25:34,41,46).
The obvious reason why Jesus didn’t refer to the eonian fire as Gehenna of fire in Matthew 25 is because He is speaking of the Gentile nations who would be unfamiliar with the term Gehenna. Gehenna is only named by Jesus in the synoptic gospels when addressing a Jewish audience. References to Gehenna do not appear in the Gospel of John which is addressed to a Gentile audience. The word is only used in one other place in the New Testament in the epistle of James, which was addressing Jews from the dispersion (James 1:1; 3:6).
Conclusion
We have seen that, during Christ’s ministry, the Jews already understood “Gehenna of fire” to be referring, not to the literal Valley of Hinnom, but to a postmortem fire in which the unjust are believed to undergo a twelve-month period of purification. While some among the Pharisees believed that the fires were everlasting for the worst of the wicked like Nero or Hitler, Jesus referred to the eonian fire as being limited in duration for all subjected to it, lasting indefinitely “until.” I develop this further in my article: The Duration of Punishment.
We also saw that the sins which are said to result in one being cast into Gehenna do not correspond to the sin which resulted in Jerusalem’s desolation which was the sin of rejecting and crucifying their Messiah. Also, it is God alone who is said to have the power to cast into Gehenna of fire, whereas the dead corpses cast into the Valley of Hinnom were thrown there by men. Finally, those who avert Gehenna are said to enter into life or enter into the kingdom of God, rather than simply remaining alive, as was the case with those who survived because they heeded Jesus’ command to flee Jerusalem when they saw the armies surrounding the city. Therefore, all things considered, it is evident that Jesus was referring to the common understanding of Gehenna at that time as a place of postmortem purification and not the literal Valley of Hinnom.
[1] https://sharperiron.org/article/jesus-and-his-disciples-rabbinic-schools-oral-law-and-distinct-callings-discipleship#:~:text=The%20Two%20Rabbinic%20Schools%20in%20Jesus'%20Day&text=As%20a%20matter%20of%20fact,%E2%80%9D)%20Shammai%20and%20Beit%20Hillel.&text=Modern%20Judaism%20has%20mostly%20descended,Hillel%20faction%20of%20the%20Pharisees.
[2] Mishnah Eduyot 2:10 https://www.sefaria.org/Mishnah_Eduyot.2.10?lang=bi
[3] Rosh Hashanah 16b https://www.sefaria.org/Rosh_Hashanah.16b.15?lang=bi
[4] Shabbat https://www.sefaria.org/Shabbat.33b.8?lang=bi
[5] Irenaeus, Against Heresies, book 5, chapter 35 section 2
[6] Cyprian, Treatise 7, paragraph 14
[7] Origen, Contra Celsius. VI. 25