The Biblical Case for Eternal Conscious Torment

What the Bible Actually Says About Hell, Part 2

This is part 2 in a series of articles examining the Bible’s teaching on hell. If you have not read part 1, I strongly suggest you do. There is important background information presented there, including a description of the various Hebrew and Greek words translated as “hell” in most English Bibles (https://www.thatyoumayknowhim.com/post/what-the-bible-actually-says-about-hell-part-1).

The view of hell we’ll be examining today is often called the traditional view. It holds that every individual who remains unsaved at the time of his or her death will be consciously tormented forever with no end. This view is based on several primary texts from Scripture, but also has a philosophical component that I’ll address at the end.

In examining this view, we’ll start with the Gospels, then work our way through to the Book of Revelation. I’ll cut straight to the chase and say that I believe the strongest case for this view, also referred to commonly as the Doctrine of Eternal Conscious Torment (ECT), can be made based on two passages from Revelation. I’ll offer some rebuttal for those arguments here, but I’ll save the major refutation of the Revelation passages for the next article on Annihilationism.

I also want to offer a disclaimer from the jump: even though I am making the case here for ECT, I am not going to give any passage the benefit of the doubt. While I am about to take you to the passages that are most commonly used to teach this view, I am not going to assume they do. In other words, even though this article is attempting to present the strongest biblical case possible for the Doctrine of Eternal Conscious Torment, I’ll still point out areas where I think a different perspective can be taken when examining the primary texts. This article features the primary arguments for ECT, followed by a brief cross-examination of each point.

Passages from the Gospels that appear to support Eternal Conscious Torment

The first passage we’ll examine comes from Matthew 25, where Jesus presents a strong juxtaposition between those who will receive eternal life and those who will inherit eternal punishment.

Matthew 25:31-34;41-46 ³¹ “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. ³² Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. ³³ And he will place the sheep on his right, but the goats on the left. ³⁴ Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world… (skip ahead)

⁴¹ “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. ⁴² For I was hungry and you gave me no food, I was thirsty and you gave me no drink, ⁴³ I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ ⁴⁴ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ ⁴⁵ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ ⁴⁶ And these will go away into eternal punishment, but the righteous into eternal life.”

In this passage, Jesus says to all those who did not care for him, nourish him, and clothe him (an analogy for the unsaved), “depart from me, you cursed, into the eternal fire prepared for the devil and his angels.” In contrast, he says to all those who did know him and follow him (the saved), “Come, you blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.”

Verse 46 consolidates the juxtaposition into a single statement: “and these (the unsaved) will go away into eternal punishment, but the righteous into eternal life.”

Wayne Grudem, author of one of the most widely read systematic theologies of the 20^th century, explains the passage this way while making the case for Eternal Conscious Torment: “In this text, the parallel between ‘eternal life’ and ‘eternal punishment’ indicates that both states will be without end.” [1] Thus, if the view of eternal conscious torment is correct, the juxtaposition here between “eternal life” and “eternal punishment” requires us to understand that the punishment being discussed is conscious. This, says Grudem and many others, is what the juxtaposition implies. Since both statements use the word “eternal,” both must be referring to some sort of conscious, never-ending state.

From the perspective of one who believes in annihilationism, the second most popular view in the Church regarding hell,[2] this interpretation is severely misguided. They point out that the punishment discussed in Matthew 25:46 is neither stated nor identified. They would ask, “What is the ‘eternal punishment’ that will be suffered by the unsaved?” After all, if Jesus is comparing “eternal life” with “eternal punishment” for the sake of juxtaposing the two (which he seems to be doing), then the most obvious inverse to eternal life would be eternal death, not eternal conscious torment.

To counter this argument, a believer in ECT may point out that punishment is not truly punishment if it’s not conscious. To punish someone by putting them to death means that they’re not being punished at all, since they will be made unaware of their reality by ceasing to exist. However, an annihilationist might respond by pointing out the fact that the word “punishment” in Greek (κόλασις – kolasis) was often used in antiquity to refer to people being put to death. In fact, several church fathers use this word when referring to the crucifixion of Jesus.[3]

In this passage, which is often used to make the case for eternal conscious torment, the most important question is: What type of punishment is Jesus describing? If we can be certain that by mentioning “eternal punishment,” Jesus is talking about a certain type of punishment, like conscious torment, then this passage offers a strong argument in favor of ECT.  

Mark 9:43-50 “And 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. ⁴⁵ And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. ⁴⁷ And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, ⁴⁸ ‘where their worm does not die and the fire is not quenched.’ ⁴⁹ For everyone will be salted with fire. ⁵⁰ Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.”

In this passage, Jesus makes several statements that appear striking to the unfamiliar reader. The first statement comes from verse 43, where Jesus mentions people “going to hell, to the unquenchable fire.” If this statement was by itself in the passage, it would say nothing at all about the idea of eternal conscious torment. After all, unquenchable fire is nothing more than fire that cannot be put out. We know from basic life experience that people cannot survive being thrown into fire (that is, unless God intervenes – see Daniel 3). Thus, for Jesus to say that people will be thrown into unquenchable fire conveys nothing more than Him saying that people will die by fire. People who are sent into hell will undoubtedly perish.

But this statement is not by itself. It’s followed in verse 47 by another statement from Jesus that takes the description a step further. It is this statement that appears to strongly support the view of eternal conscious torment. “And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, ⁴⁸ ‘where their worm does not die and the fire is not quenched.’” What on earth does Jesus mean when he says, “where the worm does not die and the fire is not quenched”?

For supporters of ECT, this passage offers clear proof that hell (in this case, Gehenna) is a place where living beings do not die; where humans are not consumed by fire. Rather, hell is a place where humans are supernaturally kept alive to suffer in the unquenchable fire for all eternity.  Are they right in believing this? Perhaps. But we should note that there is one alternative to this interpretation that should be considered.

The phrase “where their worm does not die and the fire is not quenched” is a direct quotation from the prophet Isaiah. It’s taken from the 66^th chapter, the last verse of the book. It describes a time after the final judgment where all flesh will come regularly to worship the Lord in Jerusalem. Then, it says “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh” (Isaiah 66:24).

It’s important to note that in the original passage being quoted, “the worm not dying” and “the fire not being quenched” are in direct reference to people who are already dead. It doesn’t say that the people themselves will not die, but that their worm will not die. What is this saying, exactly? For an annihilationist, this passage is pointing out that the mechanisms God will use to consume dead individuals, in this case, worms and fire, will not be prevented from doing so. The dead bodies will be fully consumed before the worm dies or the fire is put out. If Isaiah had wanted his readers to think that the people themselves would not die, but be kept alive to suffer eternally, why would he describe those people as already dead?

Proponents of ECT often point out that Jesus failed to quote the entire passage from Isaiah 66. He only mentioned that hell is a place where worms do not die and where fire is not put out. Thus, while Jesus is undoubtedly riffing off Isaiah’s language in this passage, he is not trying to use Isaiah’s picture of hell in the exact same way. If worms do not die there, neither will people. For those who believe in ECT, this passage represents a strong argument for their belief.

The last Gospel passage we’ll examine is from Luke 16:19-31, the Story of Lazarus and the Rich Ruler. This passage is hotly debated. Rather than discuss it here, I will go into greater detail discussing it in the next article.

Passages from Revelation that appear to support Eternal Conscious Torment

Revelation 14:9-11 “⁹ And another angel, a third, followed them, saying with a loud voice, “If anyone worships the beast and its image and receives a mark on his forehead or on his hand, ¹⁰ he also will drink the wine of God’s wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. ¹¹ And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.”

The strongest case for the Doctrine of Eternal Conscious Torment can be made, in my opinion, from Revelation 14. In this passage, it states that anyone who worships the beast will be “tormented with fire and sulfur in the presence of the holy angels and in the presence of the lamb. And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name” Revelation 14:10-11.

What makes this passage a strong text in support of ECT? The primary reason is that it states those who worship the beast (again, an analogy for the unsaved) “have no rest day or night.” This is a much more specific picture of what happens to the unsaved than what we read in the previous statement, which says that “the smoke of their torment goes up forever and ever.” If that phrase were by itself, it would certainly be a powerful image of divine judgment, but not an implication that people will be tormented forever.[4]

But the idea that the unsaved “have no rest day or night” is altogether different. It’s not a statement about the smoke from the fire they are thrown in being eternal, or about the worm that consumes their dead bodies never dying. It’s about them, the unsaved themselves. They will have no rest day or night. Do you see why this verse offers a compelling case for ECT?

But is that what this passage is teaching? While it may appear so on the surface, annihilationists point out that the statement made in this passage about the unsaved “having no rest day or night” is not a reference to their torture lasting forever. Rather, it’s a statement about the nature of their punishment. As long as the punishment lasts – however long that may be – no breaks or intervals will be given until it is complete. Once it is complete, nothing will be left of them besides the smoke that rises from their torment.

Whether or not this is a compelling counter by the annihilationist camp is for you to decide. Regardless, Revelation 14 seems to be making a clear statement about the ceaseless unrest that will be experienced by the unsaved who are tormented with fire and sulfur. Thus, it offers a strong argument in favor of ECT.

Revelation 20:12-15 “Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. ¹³ And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. ¹⁴ Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. ¹⁵ And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.”

Revelation 20:12-15 describes the final judgment and what will happen at the second coming of Jesus. The dead will be raised, and those whose names are not found written in the Lamb’s Book of Life will be thrown into the Lake of Fire. Many people assume that this is the same lake Jesus describes throughout the Gospels when he mentions “the eternal fire” and “Gehenna,” and it very likely is.

What makes this passage a compelling argument for ECT is its description of what happens to at least some of the beings thrown into the lake. The Lake of Fire is said to be the place where unbelievers are cast, along with Death and Hades, as well as the devil, the false prophet, and the beast; three characters from Revelation who make up a type of unholy trinity. The point that ECT proponents make is this: If death is no more, how is it that those who are thrown into the Lake of Fire will die? Furthermore, earlier in the passage (v.10), it says that when the unholy trinity is thrown into the lake of fire, “they will be tormented day and night forever and ever” (Revelation 20:11).

Are we to believe that the false prophet and the beast (two characters who are believed by some to be human figures) will be tormented forever while the rest of the unsaved are annihilated? For many believers in Eternal Conscious Torment, this passage offers proof that the Lake of Fire is not just a place where spiritual beings are tormented forever (remember, Jesus said in Matthew 25:41 that the lake was prepared for the devil and his angels), but also a place where humans are tormented without end.

All of this makes a compelling case for eternal conscious torment. Since death is also thrown into the Lake of Fire along with the unholy trinity, the devil’s angels (Matthew 25:41), and the unsaved, we can assume that death is no more, and that the people who are thrown there will remain alive to be tormented for eternity.

The annihilationist, however, has a completely different take on this passage. They are quick to point out that verse 14 describes this entire event as “the second death.” If Death and Hades are themselves thrown into the Lake of Fire and annihilated, that is exactly what we can expect to happen to the unsaved who are sent there. When God promised that death would one day be defeated (1 Corinthians 15:50-56), he was referring to this. Thus, the unsaved, after enduring their punishment, will be annihilated forever and will cease to exist.

Annihilationists are also quick to point out that at least two of the individuals who make up the unholy trinity do not necessarily represent human figures. Throughout church history, many interpreters have understood the beast and the false prophet to represent demonic creatures, not human ones. Thus, it would make sense that they would suffer forever in the Lake of Fire, since it was ultimately created with them in mind (again, see Matthew 25:41).

The Philosophical Position

The philosophical position for ECT centers around the idea that every sin is infinitely wicked. A long-standing debate in the church has centered on whether certain sins are worse than others. Some say all sins are equal, since they all violate the will and purpose of an infinitely holy God. Others point out that the Bible says certain sins are worse than others (1 Samuel 2:25; Mark 3:28-29).

While this issue can certainly be debated, for most on the side of ECT, there is a tendency to also conclude that all sins, whether it be a white lie or mass-murder, are equally evil, offensive to God, and deserving of unmediated punishment. In regard to hell and the Doctrine of Eternal Conscious Torment, this means that every sin ever committed is deserving of the same punishment: eternal conscious torment. Since every sin represents an infinite offense against an infinitely holy God, eternal conscious torment must be the penalty paid by all sinners who have not been forgiven and redeemed through the blood of the Lamb.

In our next article, I will present the biblical case for Annihilationism, including rebuttals to each argument.

[1] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Harper Collins, 1994), 1149.

[2] Annihilationism holds that everyone who remains unsaved at his or her death will be judged by God, punished for their sins, and then destroyed forever/annihilated, i.e., they will cease to exist.

[3] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (University of Chicago Press, 2001), 555.

[4] As we’ve already seen, throughout Scripture God repeatedly uses images like “unquenchable fire” and “eternal fire” to describe divine judgment. Thus, it’s not surprising to find similar images about smoke from a fire that never stops rising.

Sources

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. University of Chicago Press, 2001.

Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Harper Collins, 1994.

What the Bible Actually Says About Hell, Part 2

Blake Barbera is the founder and Lead Teaching Minister at That You May Know Him. He has been teaching the Bible for more than two decades, and has served the Church in various capacities during that time, including as a missionary and pastor.

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