How Many Times Did Jesus Speak About Hell

The Uncomfortable Subject Jesus Addressed More than Anyone Else

R. C. Sproul was recently asked which concept he finds the most difficult to reconcile with his own beliefs. He responded with, “Hell.” It’s reassuring to know that a theological giant like R.C. Sproul is still wrestling with something with which I’ve wrestled my whole Christian life. The notion of hell is uncomfortably familiar to the majority of people. Our idea of hell, on the other hand, impacts our perspective of the gospel, God’s holiness, and our own sinfulness. If we refuse to acknowledge the existence of hell, we will be unable to appreciate the full significance of the gospel.

Reality of Hell

The Gospels include no mention of hell, therefore I was challenged by a friend to show her where Jesus mentions it. Even a casual reading of the Bible reveals that Jesus talked about it a lot. As a matter of fact, Jesus mentioned hell more than any other individual in the whole Bible. The apostle Luke depicts a vast divide over which “no one can cross from there to us” (Luke 16:19). As recorded in Matthew 25, Jesus describes a day when mankind would be divided into two groups, with one group entering his presence and the other being sent into “everlasting fire.” Jesus speaks more about hell than he does about paradise, and he explains it more clearly as a result.

Not only does Jesus make reference to hell, but he also explains it in great detail.

13:42), and a place from which there is no return, not even to warn loved ones (Luke 16:19–31).

25:30), and compares it to the “Gehenna” (Matt.

Jesus speaks more about hell than he does about paradise, and he explains it more clearly as a result.

Reason for Hell

Jesus needs to speak about hell since it is the destination that awaits everyone else, including himself. We are all guilty as a result of Adam’s transgression, and we all deserve God’s eternal wrath. Contrary to common opinion, hell is not a specific punishment reserved for individuals who have done particularly horrible things; rather, it is our default destiny. We are in desperate need of a saviour, or we will be condemned. Consequently, we are left with just two options: continue in our condition of depravity and risk everlasting punishment, or bow to the Savior and accept his offer of salvation.

Goodness of God

My acceptance of the justice of Hell is based on the unquestionable certainty of God’s kindness, which is the only fact that I can embrace. While the concept of damnation is difficult for me to comprehend, Jesus (with his nail-scarred hands) is someone in whom I can place my whole faith. His goodness leads me to look to the cross rather than to damnation in the final analysis. My acceptance of the justice of Hell is based on the unquestionable certainty of God’s kindness, which is the only fact that I can embrace.

• Because of his magnificence, we are moved to prostrate ourselves before him, scream out in amazement and astonishment, and dread him.
• His kindness, on the other hand, compels us to rise up in unending worship, thankful for the gift of a Savior in Jesus Christ.
• For this reason, we might have a relationship with him as a kid who has been rescued from the fires of hell by his mother and father.
• I.
• Because God is the Judge, justice will be served.” (143).
• All of God’s methods will appear to us to be right, even the manifestation of his eternal justice.

She is a member of the Grace Baptist Church. She and her husband, Steve, are the parents of three adult children and have six grandkids between them. Elle blogs at leslieschmucker.com and may be followed on Twitter @leslieschmucker.

What Jesus Really Said About Heaven and Hell

Everyone dislikes thinking about death, yet there are moments when we have no option but to confront it. As the infection spreads, hospitals become overcrowded, and systems become overburdened. Survival is the most pressing of our concerns, both personally and nationally. Many individuals – including the apparently healthy – have, however, found themselves confronted with the shadow of death itself, which has become our daily companion, despite our best efforts to ignore it the majority of the time.

1. While NBC’s huge hit comedy seriesThe Good Place was the most recent and most memorable effort, the humor even there was founded exactly in horror, as Eleanor Shellstrop and her pals desperately tried to avoid the eternity they earned in the Bad Place and its unending torments.
2. After learning he will spend forever groveling in dust and being devoured by worms, Gilgamesh writhes with misery in the epic poem The Epic of Gilgamesh.
3. The prospect of endless sorrow, on the other hand, makes many people shiver.
4. In the globe, there are more than two billion Christians, with the great majority of them believing in the existence of a heaven and a hell.
5. In spite of an increasing number of “nones,” Americans continue to expect a version of the options shown in The Good Place: independent of religious affiliation, 72 percent believe in a genuine paradise and 58 percent believe in a literal hell, according to the Pew Research Center.

More from TIME

The great majority of these individuals understandably believe that this is what Jesus personally told them. However, this is not the case. Neither Jesus nor the Hebrew Bible, which he translated, supported the notion that departed souls went to either paradise or everlasting punishment. Ancient Jews, in contrast to the majority of Greeks, historically did not think that the soul could exist independently of the body. The opposite was true for them; they saw the soul as more like “breath.” Adam, the first human being God created, began as a lump of clay, then God “breathed” life into him after that (Genesis 2: 7).

• Afterwards, everything was reduced to dust and ashes.
• It is not true that when we cease breathing, our breath does not leave our body.
• In the same way, the “soul” does not continue to exist outside of the body, where it may experience postmortem joy or anguish.
• It is assumed by the Hebrew Bible itself that the deceased are simply dead—that their corpse rests in the grave and that they will never regain awareness again.
• However, in the majority of cases, the term “Sheol” is just a synonym for “tomb” or “grave.” It’s not a location where people really go to hang out.
• The fact that there was no life at all, and so no family, friends, talks, food, drink – and even communion with God – made death so depressing: nothing could make an afterlife existence more pleasant since there was no life at all, and hence no wonderful afterlife existence.
• To be honest, the most one could aspire for was an enjoyable and exceptionally long life in the here and now.

The belief that there was something beyond death—a form of justice to come—began to spread among Jewish philosophers some two hundred years before the birth of the Messiah.

However, the flaws in that line of reasoning were immediately apparent: God’s own people Israel suffered repeatedly, brutally, and frustratingly as a result of natural disasters, political crises, and, most significantly, military defeat.

Some philosophers came up with a solution that described how God would bring about justice, but one that did not require eternal happiness in a paradise above or eternal pain in a hell below, as had previously been proposed.

In spite of the fact that God is the ultimate master of the universe, he has temporarily ceded authority of this planet for an unexplained cause.

Heaven and earth are about to be thrown into chaos when God intervenes to destroy everything and everyone who stands in his way, and to usher in a new kingdom for his loyal followers, the Kingdom of God, a paradise on earth.

Indeed, God will breathe life back into the dead, bringing them back to earthly existence, and God will bring all the dead back to life, not just the virtuous, to be with him forever.

The crowd who had stood in the path of God will also be raised.

During the time of Jesus, this notion of the impending resurrection dominated the outlook of Jewish thought in general.

The end of time is approaching quickly.

God will soon annihilate everything and everyone who stands in his way, and a new order will be established on the planet.

All of the others will be wiped out.

Unlike other Jewish leaders, Jesus preached that no one will inherit the glorious future kingdom by strictly adhering to all of the Jewish laws in their most minute details; or by meticulously following the rules of worship involving sacrifice, prayer, and the observance of holy days; or by pursuing one’s own purity by fleeing from the vile world and the tainting influence of sinful others.

1. For the most part, this is placing God first in one’s life, despite personal difficulties, and dedicating one’s time and energy to the benefit of others, even when doing so is extremely difficult.
2. (Leviticus 19:18).
3. In the same way that the Good Samaritan helped anybody in need, genuine love includes assisting everyone in need, not just those in your chosen social circles, as depicted in the parable of the Good Samaritan.
4. Only a small number of individuals are.
5. It’s no surprise that it’s easier to get a camel through a needle than it is for the wealthy to get entry into the kingdom.

Although Jesus does not explicitly mention “Hell” in the Sermon on the Mount, standard English translations suggest that he does so sometimes — for example, in his cautions that anybody who labels another a fool, or who permits their right eye or hand to transgress, will be put into “hell” (Matthew 5:22, 29-30).

1. However, the name does not allude to a perpetual tormenting region, but rather to an infamous valley just outside the walls of Jerusalem, which was widely considered by many Jews at the time to be the most unholy, god-forsaken area on earth.
2. For anyone who died in the ancient world (whether they were Greek, Roman, or Jewish), being refused a proper burial was the harshest punishment they could get after death.
3. Souls would not be tortured in that place, according to Jesus.
4. The emphasis that Jesus places on the complete destruction of sinners may be found throughout his teachings.
5. There are two paths to “life.” One is narrow and demands an arduous road, yet it leads to “life.” That is a route used by few.
6. However, it results in “destruction.” It is an extremely essential term.
7. In the same way, Jesus compares the coming kingdom to a fisherman who brings in a vast net of fish (Matthew 13:47-50).

He does not subject them to torture.

Alternatively, the kingdom might be compared to a person who collects the plants that have grown in his or her field (Matthew 13:36-43).

These do not burn indefinitely.

Other verses, on the other hand, may appear to imply that Jesus believed in the afterlife.

Some are referred to as sheep, while others are referred to as goats.

These are welcomed into the “kingdom prepared for you from the foundation of the world,” as the Bible states.

Upon first glance, that surely sounds like a hellish creation of the public imagination.

They are not “eternal joy” and “eternal misery,” as some people believe.

As a result, annihilation is the penalty.

This is due to the fact that the fire never goes out.

And what is the significance of the term “eternal” punishment?

These individuals will be exterminated for all time.

In this way, Jesus followed in the footsteps of a long line of respectable philosophers who have refused to accept the notion that a benevolent God would torture his beings for all eternity.

Yet neither Jesus nor his early Jewish disciples taught about the torments of hell; rather, they originated among later gentile converts who did not believe in the Jewish concept of a future resurrection of the dead, as did the apostle Paul.

A large number of Greek intellectuals, dating back at least to Socrates’ time, have advocated for the notion of the immortality of the soul.

Following the example of gentile Christians, later Christians who emerged from these groups embraced this viewpoint for themselves, reasoning that since souls are made to survive forever, their final destinies will do the same.

As a result of this innovation, an unsatisfactory combination of Jesus’ Jewish beliefs with those found in elements of the Greek intellectual tradition has resulted.

Nonetheless, in a fascinating and comforting sense, Jesus’ own beliefs on either eternal recompense or full destruction are similar to Greek notions that were taught more than four centuries before Jesus.

His “Apology” (that is, “Legal Defense”), which was recorded by his most renowned pupil, Plato, is still available for reading today.

He is, on the contrary, energised by the prospect of going from this world to the next.

On the one hand, it may result in the deepest, most uninterrupted slumber that anyone could ever conceive.

It may, on the other hand, imply the presence of a conscious being.

It would mean continuing on with life and all of its joys while avoiding all of its suffering.

As a result, there are no poor options in the afterlife, just good ones.

Two thousand and four hundred years later, with all of our improvements in our knowledge of our world and human existence within it, certainly we can conclude that both Jesus and Socrates were correct about a great many things.

We should pay attention to what he has to say.

Of course, none of us can predict what will happen to us once we leave this realm of transience behind.

On the one hand, we may lose our consciousness since we will no longer be concerned about anything in this world.

Both scenarios result in the cessation of all suffering.

To that end, the greatest teacher of the Greeks and the father of Christianity agreed on the following: when we finally go from this earthly sphere, we may have something to look forward to, but we have absolutely nothing to be afraid of.

Heaven and Hell: A History of the Afterlife, Ehrman’s latest book from which this article is taken, is available now. TIME Magazine has more must-read stories.

• As Ukraine continues to resist, Putin raises the specter of nuclear war. How to Immediately Assist Ukrainians in Need
• ‘We Will Defend Ourselves,’ says the group. a series of photographs depicting Ukraine under attack
• Russia’s invasion of Ukraine is being watched across the world. Russian media, on the other hand, is telling a different story
• The ways in which Putin is failing at his own disinformation campaign in Ukraine
• It seems possible that Ketanji Brown Jackson will be appointed to the Supreme Court. The IPCC warns that the window of opportunity to adapt to climate change is rapidly closing.

Please contact us at [email protected].

Did Jesus speak more about Hell than about Heaven?

Is it possible that Jesus spoke more about Hell than he did about Heaven? 14th of January, 2015 Dan Wilkinson is a writer and producer based in New York City. In the opinion of certain well-known pastors, Jesus’ teachings are largely concerned with fire and brimstone, among other things. As an illustration: “. he himself speaks twice as much about hell as he does about heaven.” In Jesus’ Sermon on the Mount and His Confrontation with the World, D.A. Carson argues that The Bible says that Jesus preached more about hell than he did about heaven.

• ‘Jesus preached more about hell than He did about heaven because He wanted to warn men about the truth of damnation,’ says the author.
• “Jesus spoke more about Hell than he did about Heaven.” In his book “Heaven and Hell,” Jerry Falwell says: “Obviously, I believe in the afterlife.
• “Jesus spoke more about hell than any other subject in his teachings.
• When you consider that there are 1,850 passages in the New Testament that record Jesus’ statements, 13 percent of them are concerned with the theme of everlasting judgment and damnation.
• Those are some very forceful and very explicit quantitative appraisals of Jesus’ teaching, and they are well worth considering.
• There are 1,944 verses in the four gospels that include Jesus’ words, according to my count (which was made possible by someBibleWorksmagic).
• Both explicitly and indirectly referring to hell are possible interpretations of these phrases.

As a result, Jesus did not preach more about hell than he did about heaven.

How did they get to a conclusion that was so diametrically opposed to the facts?

In the narrative of the wise and dumb builders, D.A.

“The rain poured, and the floods came, and the winds blew and battered on that house, and it fell — and tremendous was its fall!” in the words of William Shakespeare.

He also warns those who refuse to submit that the alternative to complete obedience, true righteousness, and life in the kingdom is rebellion, self-centeredness, and eternal damnation.

Carson, Matthew, The Expositor’s Bible Commentary, D.A.

The gospels do include several references to judgement, and Jesus did mention a few places such asGehenna and Hades, which are typically interpreted as “hell,” on a couple of occasions.

Promoting that deception indefinitely jeopardizes Christ’s real teaching, which is the love of God and neighbor, which Jesus himself designated as the “Greatest Commandment.” Turning Jesus’ gospel of love into a “gospel” of fear, damnation, and retribution is either shockingly naïve or purposefully deceitful, depending on your point of view.

In either case, this is really bad news, and it must be stopped.

1. In response to a request, here is a list of the scriptures that I utilized for my numbers: jesus-heaven-hell.pdf

Dan Wilkinson is a writer and producer based in New York City. Dan works as a writer, graphic designer, and information technology professional. He currently resides in Montana with his wife and two animals. He maintains a blog at CoolingTwilight.com.

Did Jesus Say There is a Hell?

Many individuals nowadays believe that the notion of hell is out of date, that it is a remnant of the past that has fulfilled its function and can now be safely abandoned. Hell, on the other hand, cannot be disregarded so lightly by people who are interested in what Jesus taught. In fact, no other biblical character mentions hell more frequently than Jesus Christ does in his teachings. Jesus Christ, as the one who was God manifested in human flesh, is the only one who truly understands hell. In order to better understand hell, let us first examine the many terminology and imagery that Jesus employs to depict it, and then consider what he really says about it.

Definition of Hell in the Bible

Hell is commonly referred to by the terms hades and gehnna, respectively. Even while Hades is the Greek term for the land of the dead, in Luke 16:23, Jesus uses it more explicitly in reference to a region of torture that is the polar opposite of paradise (Matt 11:23). Originally, the term gehnna refers to the Hinnom Valley, south of Jerusalem, where child sacrifice had been performed for ages (2 Kings 23:10;Jeremiah 7:32). Gehnawas a depiction of hell by the time of Jesus, such that Jesus advises, “fear him who may kill both soul and body in hell” (Matthew 10:28).

Thus it conveys the dreadful atmosphere, as in Matthew 5:22, where Jesus cautions that “anyone says, ‘You idiot!’ will be subject to the hellish fire.” Imagery of DarknessAnother popular representation of hell is that of complete darkness.

There will be crying and gnashing of teeth at that location ” (Matt 8:12).

What Did Jesus Actually Teach about Hell?

For the sake of simplicity, we might say that hell is a realm of conscious, perpetual agony where people are punished by God as a result of their wrongdoing. While it is true that hell is “the eternal fire reserved for the devil and his angels” (Matt 25:41), it is also true that hell is “the eternal fire prepared for those who join them in their rebellion against God” (Matt 11:20 –24). The torment of hell is severe that Jesus declares, “I will not go there.” “If you find that your hand is causing you to sin, chop it off.

1. (Mark 9:43).
2. (Luke 13:28).
3. In contrast, the sheep will be granted eternal life, whilst the goats “shall be sent into endless damnation” (Matt 25:46).
4. But Jesus didn’t just warn people about the evils of hell; he also provided a route out.

Rather than the eternal punishment that everyone deserves for their wrongdoing, he encourages everyone to place their confidence in him in order to receive eternal life (John 3:16-17).

Is the Bible’s Language about Hell Literal or Metaphorical?

For those who believe in hell, “there’s some doubt,” according to seminary lecturer Andy Naselli (who may be heard in the video below). “I’m not certain if it’s a literal or metaphorical interpretation — there are compelling reasons for both. “The analogies that the Bible use to depict hell convey a reality that we cannot readily identify to here on earth.” Photo courtesy of Unsplash

What Did Jesus Say About Hell?

To read more, please visit this page. What did Jesus have to say about the afterlife? Jesus spoke extensively about both locations. Throughout his sermons, he referred to Heaven and Hell as actual, physical locations, and he characterized both of these locations as being the eternal dwelling place for the human soul. Furthermore, Jesus taught that every person has a decision to make, and that choice will decide their everlasting destiny in the hereafter. We find various pictures of Heaven in the Bible (particularly in Rev chapters four and five), but no clear graphic representations of Hell (learn about what the Bible does tell about whether Hell is a genuine place: Is Hell a real place?).

As a result, Jesus spoke more about Hell than any other person recorded in the Bible, and in doing so, He disclosed adequate material for our comprehension as well as specific warnings concerning the horrors of Hell.

That shouldn’t come as a surprise, given the fact that Jesus is presented in Matthew’s Gospel as the future Messiah and King.

When it comes to Hell, Jesus mentions it nine times in Matthew, compared to three times in Mark and Luke and none at all in John, which is a significant difference.

Jesus’ Words About Hell and Eternal Judgment

1. 5:22 (Matthew 5:22) Nevertheless, I declare to you that anybody who gets enraged with his brother without a valid reason will be subject to the judgment. And everyone who says to his brother, ‘Raca!’ will be subject to the wrath of the council. However, anybody who says, “You fool!” will be subjected to the wrath of God. 5:29 (Matthew 5:29) Because it is more advantageous for you to have one of your members die than for your entire body to be cast into hell, Matthew 5:22, 29-30 says that if you have a sinful eye, you should pluck it out and remove it from you. In addition, if your right hand is causing you to transgress, cut off its circulation and toss it from you
2. For it is more advantageous for you to have one of your members perish than for your entire body to be sent into hell. 10:28 (Matthew) “Likewise, you need not be afraid of those who can kill the body but cannot murder the soul. Instead, be afraid of Him who is capable of destroying both the soul and the body in hell
3. 11:23 (Matthew) Because if the wonderful deeds that were done in you had been done in Sodom, they would have lasted to this day
4. And you, Capernaum, who are raised to the heights of heaven, will be thrown down to the depths of pit. 16:18 (Matthew 16:18) In addition, I declare in your presence that you are Peter, and that on this rock I will build My church, and that the gates of hell will not prevail against it. Mat 18:9 (Matthew 18:9) And if you find that your eye is causing you to sin, take it out and toss it away. It is preferable for you to enter life with one eye than it is for you to enter life with two eyes and be sent into hellfire. 23:15 (Matthew 23:15) Hypocrites, scribes and priests, you have no place in this world. For you journey over land and sea to acquire a single proselyte, and once you have him, you make him twice as much of a son of Hellas as you are yourself. 23:33 (Mat 23:33) A horde of vipers, a nest of serpents! What is the best way to avoid being sent to hell?

The Gospel of Mark

In Mark, Jesus only addressed hell three times in a single section of text. His message of caution was evident in that verse, as He warned of the perils of Hell and the presence of flames of fire.

1. 9:43 (Matthew 9:43) If you find that your hand is causing you to sin, chop it off. Rather than entering life with two hands, it is preferable for you to enter life with one hand and go to hell, into the eternal fire that will never be quenched
2. Mark 9:45. And if your foot is causing you to sin, you should amputate it. Rather than entering life with two feet, it is preferable for you to be hurled into hell, into the eternal fire that will never be quenched
3. Mark 9:47. And if you find that your eye is causing you to sin, take it out. Rather than entering the kingdom of God with two eyes and being flung into hellfire, it is preferable for you to enter with only one eye.

The Gospel of Luke

1. 10:15 (Luke 10:15) And you, Capernaum, who have been elevated to the heights of heaven, will be sent down to the depths of pit
2. Luke 12:5. However, I will demonstrate to you who you should be afraid of: Do not be afraid of Him who, once He kills, has the ability to send intohell
3. Yes, I say to you, be afraid of Him. Luke 16:23 (NIV) And when he was in anguish in hell, he lifted his eyes to the sky and saw Abraham far away, with Lazarus in his bosom

Jesus also spoke of hell using other terms, such as “destruction,” “fire/flame,” and “condemnation/perishing.”

• 7:13 (Matthew 7) You must enter via the small gate, because wide is the gate and broad is the route that leads to disaster, and there are many who enter through it. 7:19 (Matthew 7) All of the trees that don’t produce decent fruit are chopped down and burned. 13:40 (Matthew) Because of this, at the conclusion of this era it will be similar to how the tares are gathered and burnt in the fire. Mat 13:42 and will throw them into the fiery furnace of wrath. A lot of people will be crying and gnashing their teeth
• Matthew 13:50 and threw them into the blazing furnace of fire crying and gnashing of teeth will be heard throughout the building. 18:8 (Matthew 18:8) If you find that your hand or foot is causing you to sin, chop it off and toss it away. It is preferable for you to start life crippled or maimed than to be born with two hands or two feet and be put into the everlasting fire, according to Matthew 22:13. There will be crying and gnashing of teeth, and he will be sent into the outer darkness by the king’s servants, according to Matthew 25:30. Then the king commanded to the servants, “Bind him hand and foot, and carry him away,” and they did so. As well as banishing the unprofitable servant to the outerdarkness. When the time comes, there will be crying and gnashing of teeth
• Matthew 25:41 Mark 9:44, 46, and 48, where Their worm does not die and the fire does not cease
• Mark 12:40, who devour widows’ houses and for a pretense offer long prayers
• Mark 12:40, who devour widows’ houses and for a pretense offer long prayers. These will be subjected to harsher punishment. Luke 13:3 (NIV) No, I tell you
• But, unless you repent, you will all perish along with me. Luke 16:24 (NIV) His tears fell to the ground as he called out: “Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool my tongue
• Because I am in agony because of this burning.” 5:29 (John 5:29) the dead rise from the grave
• Those who have done good will rise to the resurrection of life, while those who have done evil will rise to the resurrection of condemnation
• 15:6 (John 15:6) In the case of anybody who does not follow Me, he is put out like a branch and withers
• And they gather them and throw them into the fire, where they are burnt.

Hell is a Real Place

The location is genuine, and we don’t want anyone to go there without our permission. The reality of Hell should motivate us to communicate the message of saving grace with everyone we come into contact with. Only by turning to Jesus in faith and placing one’s confidence in His finished work on the cross to atone for one’s sins would anybody be able to escape the perils of Hell. Inform others about the merciful forgiveness of sins that Jesus extends to them, as well as the new and eternal life that He intends to give to them through His sacrifice on the cross.

When you are unable to communicate the gospel via your words, you might communicate it by leaving pamphlets that inform others about God’s grace.

Pray that it will be discovered by someone who is in desperate need of Jesus’ saving grace, and that the person would have a delicate heart and open ears to accept the gift that Jesus longs to offer them via this gift.

Even a short tract, by the power of the Holy Spirit, can aid in the transformation of a broken, sinful individual from darkness to light. *}}} ALSO READ: What Did Jesus Have to Say About Heaven?

Does Jesus talk about Hell more than Heaven?

Occasionally, I hear pastors and instructors argue that Jesus spoke more about hell than he did about heaven, and that we should do the same in our evangelization. In other words, it is frequently said that Jesus “frightened” individuals into entering the kingdom. In His evangelism, He threatened people with eternal punishment in hell if they didn’t believe in Him, and so in our evangelism, we are entirely right in employing threats of eternal punishment in hell and other similar fear tactics to entice people into the Kingdom of God.

It has been proclaimed from the pulpits of several evangelical congregations that are considered to be “reasonable.” This type of approach is also extremely widespread in some of the most prominent evangelical movements of our day, as well.

They are also taught that because one sin is enough to condemn us to hell, God is justified in sending us there if we do not trust in Jesus as our Savior and Lord for eternity.

According to tradition, Jesus spent more time preaching about hell than about heaven, and we should do the same.

Is it true that Jesus talks about hell more than heaven?

What the Bible teaches about hell will be included in a whole chapter of my book on the violence of God in the Bible, which will be posted here in its entirety. The great bulk of that chapter will be posted here on this site. Nonetheless, as a sneak peek (and because this month’s synchroblog is on the subject of hell), here are some of the primary issues I intend to cover in that chapter:

References to “fire” are usually not references to hell.

Throughout the Gospels, Jesus refers to “fire” on multiple occasions (e.g., Matt 3:10-12; 7:19; 13:40-50; John 15:6). This does not indicate that there is an everlasting hell for the unredeemed, but rather that fire is a representation of the transitory discipline and destruction that some individuals experience as a result of departing from God’s commandments. The use of fire (the Greek word for fire ispur) can even be for the purifying of Christians, as seen in 1 Corinthians 3:15. Some passages in the Bible speak to “hell fire” (e.g., Matt 5:22), but these are actually allusions to “Gehenna,” which I will address in greater detail later.

Is it possible that some humans wind up there?

To understand why, you’ll have to wait till the book comes out.

References to “the outer darkness” and “weeping and gnashing of teeth” are not references to hell.

The book of Matthew has multiple references to “the outer darkness” and “weeping and gnashing of teeth” that Jesus makes (Matt 8:12; 13:42-50; 22:13; 24:51; 25:30). Because these phrases are frequently employed in conjunction with fire, the majority of people believe they also relate to hell. However, this is not the case. A close examination of the context of the majority of these passages reveals that the image of “outer darkness” is a powerful metaphor of exclusion from blessing and honor, and that the image of “weeping and gnashing of teeth” is a vivid picture of deep and profound regret and sorrow.

Again, thorough investigations are required to demonstrate this, and they will have to wait until the publication of my book.

References to “hades” and “gehenna” are not references to hell.

There are numerous allusions tohades andgehenna in the Greek New Testament, and unfortunately, most English translators render these terms as “hell.” However, whereas modern people think of hell as a place of permanent, conscious pain, this is not what first century Jewish Jews would have imagined when they heard the terms hades and gehenna in their minds. Hades, of course, is the ancient Greek deity of the underworld and death, and he is also known as the God of Death. In biblical contexts, it is frequently used as a Greek translation of the Hebrewsheol, which literally translates as “the pit” or “the grave.” Neither of these are allusions to hell, but rather are just allusions to the pit in the ground where the bodies of the deceased are buried (cf.

• And, of course, there is Jesus’ parable of the rich man and Lazarus in Luke 16:19-31, which appears to associate Hades with excruciating flames in a pit of torment.
• Finally, the term “Gehenna” relates to a real-life location that stood beyond the city walls of Jerusalem.
• This picture must be taken into consideration whenever Jesus refers to “hell fire” or uses the term Gehenna (cf.
• And do I really have to say it?
• When all of this is taken into consideration, we can conclude that Jesus did not speak more about hell than he did about heaven.
• As a result, I feel that scaring people with torment if they do not believe in Jesus for everlasting life is completely inappropriate.
• To assert that Jesus forewarned people about damnation and that we should do the same is just incorrect.

Jesus Really Didn’t Talk about Heaven that Much Either

However, even after all of this, Jesus didn’t say anything about what will happen in heaven. We shouldn’t try to entice someone into believing in Jesus in the same way that we shouldn’t terrify them into believing in Jesus. While Jesus speaks more about paradise than hell, none of these topics receives much attention in His teaching. As opposed to this, Jesus constantly speaks of everlasting life as well as life in the kingdom of God. While it is true that everlasting life begins the minute we place our faith in Jesus as our Savior, the more time we spend with Him, the more profound the experience of eternal life becomes.

• In order to evangelize and follow in Jesus and the apostles’ footsteps, you do not need to use threats or bribes to accomplish your goals.
• Joy, freedom, happiness, fulfillment, and satisfaction are all part and parcel of living under the rule and dominion of the Almighty.
• It is a life that is free of bonds, enslavement, and addiction, among other things.
• This is the life that Jesus led, and this is the life that Jesus asked others to join him in living.

This article is a part of the May Synchroblog, which is focused on the subject of hell. The following is a list of the other bloggers that took part in this month’s challenge. Please take the time to read what they have to say about hell.

• Hell, some ideas on annihilationism from Wesley Rostoll In addition to Dark Christians, Angie Benjamin’s Hell Is For Real is a must-read. Paul Meier – Hell Is a Real Place – I’ve Been There and Done That – I’ve Been There and Done That
• Glenn Hager – Using Hell to his advantage
• The Virtual Abbess – What The Hell Is She Doing? Kimbery Klein –I don’t know what the hell I’m talking about
• Michael Donahoe –Hell Yes.or Hell No
• Michael Donahoe Liz Dyer –Hell, no
• This isn’t the case. The Hell No, I’m Not Going
• Margaret Boelman Anyim, Loveday – Why in the name of God do you believe in hell? In the case of Linda, the Y in the road
• We don’t know what the hell we don’t know, says Edwin Aldrich. What The Hell
• Mallory Pickering – The Time I Blogged About Hell
• Elaine – The Time I Blogged About Hell

Does the Bible speak more about Hell than Heaven?

Even though I’ve heard and read the identical sentence several times, I’ve never taken the effort to check up each section in the original source material. The fact that looking up the words “heaven” and “hell” in a concordance yields contradicting results is not surprising to me. This is most likely owing to the fact that what we commonly regard to as “heaven” and “hell” are frequently referred to in various words in the Bible (for example, in Luke 16, Lazarus is said to have gone to “Abraham’s bosom – 16:22), and that the Bible uses a variety of phrases to describe both.

The same may be said about the term “hell.” In Matthew, there are phrases like “the kingdom of heaven” that appear frequently and have the effect of altering the numbers significantly.

Consider the fact that the blessing portion (28:1-14) of Deuteronomy 28 (and subsequent chapters) is significantly shorter than the cursing part (28:15-34).

You might be interested in reading the lessons I’ve written about heaven and hell that are available on the BSF website: It’s a Hell to Avoid, but a Heaven to Seek For your convenience, I’ve included the following passages from the Nave’s topical Bible that contain allusions to “heaven, heavens,” and “hell”: Heavens the place of God’s abode (De 26:15) 1Ki: 8:30, 39, 43, and 49 1Ch 16:31 21:26 1Ch 16:31 2Ch 2:6 6:18, 21, 27, 30, 33, 35, 39 30:27 2Ch 2:6 6:18, 21 9:27 a.m.

1. 22:12,14 Job 22:12,14 Ps 2:14,11,4,20:6, 33:13, 102:19, 103:19 113:5, 123:1, 135:6, Ec 5:2, 3:2 Isa 57:15 63:15 66:1 57:15 63:15 Jer 23:24 (Jeremiah 23:24) La 3:41:50 et la 3:41:50 4:35 5:23 Da 4:35 5:23 Zec 2:13 is a biblical passage.
2. In the Revised Version of the Old Testament, it appears only in (Isa 5:14, 14:9,15, 28:15,18, 57:9).
3. V.
4. V.: (2Sa 22:6, Job 11:8, 26:6, Ps 9:17 16:10 18:5, 116:3, 139:8; 2Sa 22:6, Job 11:8, 26:6) Pr 5:5 7:27 9:18 15:11,24 23:14 27:20)”Sheol” is translated as “grave” in A.
5. in (Ge 37:35 42:38 44:29,31) “Sheol” is interpreted as “grave” in A.
6. in (Ge 37:35 42:38 44:29,31) “Sheol” is translated as “grave” in A.

in (Ge 37:35 42 1:11 1Sa 2:6 1:11 1Ki 2:6 9:1 Job 7:9 14:13 17:13 21:13 24:19 Ps 6:5 30:3 31:17 49:14,15 88:3 89:48 141:7 Ps 6:5 30:3 31:17 49:14,15 88:3 89:48 141:7 Proverbs 1:12, 30:16, Ec 9:10, So 8,6, and Hosea 13:14) Following texts (Mt 5:22,29,30 10:28,18:9,23:15,33) are translated as “hell” in the R.

The Greek word “gehenna” is translated as “hell” in the R.

The word “gehenna” is translated as “hell” in the R.

Mr.

V.’s introduction of “Hades,” the term contained in the Greek text that refers to the unseen world, in the following passages (Mt 11:23 1618 Lu 10:15 1623 Ac 2:27,31), the invisible world is now referred to as “the unseen world.” (Re 1:18; 6:8; 20:13,14; 21:13,14) The following are some of the terms from the New Bible Dictionary that refer to heaven (take specific attention of the fact that heaven is sometimes used as a synonym for God): Heaven is the dwelling place of God and those who are intimately acquainted with him.

1. It is necessary for the Israelite to pray, “Look down from thy holy dwelling, from heaven,” in order to be heard (Dt.
2. God is referred to as ‘the God of heaven’ (Jon.
3. 1:20), among other titles (Mt.
4. When we read of ‘the host of heaven’ that worships God (Ne.
5. 9:7), we can see that God is not alone in the heavens (Mk.
6. Believers can also look forward to a heavenly inheritance that has been reserved for them (1 Pet.
7. As a result, heaven is the current residence of God and his angels, as well as the final destiny of God’s saints on earth.

It has been proposed that the New Testament bears evidence to the rabbinic concept of seven heavens because there are allusions to Paradise (Lk.

24:30).

12:2; this was called Paradise on the rabbinic reckoning, cf.

12:3).

4:14).

All of the New Testament’s language is completely capable of being interpreted in terms of heaven as the ultimate goal of man’s existence.

As a result, when the prodigal son exclaims, “I have sinned against heaven” (Lk.

In both the Old and New Testaments, it is acknowledged that the existing physical cosmos will not last forever, but will be replaced by ‘new heavens and a new earth,’ respectively (Is.

3:10-13; Rev.

Such verses should be interpreted as suggesting that the eventual state of affairs will be such that it fully represents the will of God.

497-543; NIDNTT 2, pages.

60-64; TDNT 5, pp.

184-196; L.M.HELL.

5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk.

12:5; Jas.

Children were sacrificed by fire in a valley near Jerusalem (Josh.

23:10; 2 Ch.

7:31; 32:35).

In later Jewish texts, the term Gehenna came to refer to the location where offenders would be punished (Assumption of Moses 10:10; 2 Esdras 7:36).

32:22; Dn.

The rabbinic literature provides a variety of viewpoints on who should be sentenced to eternal torment.

10).

In both this literature and the Apocryphal texts, there is affirmation of the belief in everlasting punishment (cf.

The teaching of the New Testament affirms this previous thinking.

9:43), endless (Mt.

25:46).

Despite this, the New Testament keeps the possibility open that, while hell as a manifestation of God’s unrelenting anger against sin is endless, the life of individuals who suffer in it may be limited.

1:10; Col.

While some academics have argued that an everlasting punishment is one that has effects that last forever, others have claimed that eternal does not necessarily imply never-ending, but rather denotes “a lengthy duration that extends across the writer’s mental horizon” (J.

Beet).

20:10 does depict conscious, never-ending torture for the devil and his agents, and others believe that a similar fate awaits human people who finally fail to repent.

In Jas.

9:1ff.

The imagery used in the New Testament to describe eternal retribution is not consistent.

25:30; 2 Peter 2:17), it is also defined as darkness (Rev.

2:11), devastation and exclusion from the presence of the Lord (2 Thes.

7:21-23), and having a debt to pay (Mt.

Only in 2 Peter 2:4 do we have the verb translated as ‘cast into hell’ in the RSV, which is also interpreted as such by the Pesh.

BIBLIOGRAPHY. NIDNTT 2, pp. 205-210; J. Jeremias, TDNT 1, pp. 9f., 146-149, 657f; J. W. Wenham, The Goodness of God, 1974; J. A. Beet, The Last Things, 1905; S. D. F. Salmond, The Christian Doctrine of Immortality, 1907; S. D. F. Salmond, The Christian Doctrine of Immortality, 19

More information:

A remark like this has been repeated to me again and over, and yet I’ve never taken the time to research it in detail. The fact that looking up the words “heaven” and “hell” in a concordance yields contradictory results does not surprise me. Most likely, this is due to the fact that what we commonly refer to as “heaven” and “hell” are frequently referred to in different terms in the Bible (for example, in Luke 16, Lazarus is said to have gone to “Abraham’s bosom – 16:22), and that the Bible uses a variety of terms to describe both.

• Term such as “the kingdom of heaven” appears frequently in Matthew’s gospel, and this has a significant impact on the statistics.
• Consider the fact that the blessing section (28:1-14) of Deuteronomy 28 (and subsequent chapters) is significantly shorter than the cursing section (28:15-28:18).
• I have written lessons on heaven and hell for the BSF website, which you may find interesting: It’s better to avoid Hell than it is to seek Heaven.
• 8:30, 39, 43 and 49 o’clock in the morning 1:16:31 21:26 1Ch 16:31:26 Chapter 2 verses 6-18, 21, 27, 30, 33, 35, and 39 are all found in the second chapter of the book of Chronicles.
• Jer 23:24 is a verse from the Bible that says La 3:41:50 et l’heure 3:41:50 4:35 5:23 d.a.m.

Acts 1:8 (Hebrews 8:1; Re 8:1; 12:7-9; 21:22-27; 22:1-5)The Future Dwelling Place of the RighteousCalled: a Garner (Mt 3:12), the Kingdom of Christ and of God (Eph 5:5), the Father’s House (Joh 14:2), a Heavenly Country (Hebrews 11:16), a Rest (Hebrews 4:9; Re 14:13); Para In the Authorized Version, this word appears in the Old Testament Scriptures, which are given below, and is a translation of the Hebrew word “sheol,” which refers to the unseen condition.) This verse is only found in (Isa 5:14; 14:9; 15; 28:15; 18; 57:9) of the Revised Version of the Old Testament (RVOT).

• 31:16, 17:32:21, 27:9 (Eze 31:16, 17, 32:21, 27) 1 John 2:2 (Habakkuk 2:1) ‘Sheol’ is translated as ‘lowest pit’ in the Revised Version (De 32:22 Ps 86:13) As well as “pit” in the original (Ps 55:15) The term “Sheol” appears in the following verses in the R.
• As a result, “Sheol” is translated as “grave” by the Authorized Version (A.
• in (Ge 37:35 42:38 44:29,31) “Sheol” is translated as “grave” by the Authorized Version (Ge 37:35 42:38 44:29,31) “Sheol” is translated as “grave” by the Authorized Version (A.
• Following verses (Mt 5:22,29,30 10:28,18:9,23:15,33) are translated as “hell” in the R.
• The Greek term “gehenna” is translated as “hell” in the R.
• 9:43, 45, and 47 Mr.
• As a result of the R.

In 1:18, verses 6 and 8, and in 20:13 and 14, the Bible says It says about heaven (in part) as follows (notice notably the assertion that heaven is sometimes used as a synonym for God), according to the New Bible Dictionary: Heaven is the home of God and people who have a strong relationship with him.

1. 26:15).
2. 1:9), ‘the Lord, the God of heaven’ (Ezra 1:2), or the ‘Father who is in heaven,’ God is also referred to as (Mt.
3. When we read of ‘the host of heaven’ that worships God (Ne.
4. 9:7), we know that God is not alone in the heavens (Mk.
5. Believing people can also look forward to receiving what the Bible refers to as “an inheritance preserved in heaven” (1 Pet.
6. The current dwelling place of God and his angels, as well as the ultimate destiny of God’s saints on earth, is therefore defined as: heaven Ancient peoples had the concept of a multitude of heavens, which was shared by many cultures today.
7. 23:43) and ‘the third heaven,’ it has been proposed that the NT bears evidence to the rabbinic concept of seven heavens (2 Cor.

2 Cor.

As well as passing “through the heavens,” Jesus is claimed to have traveled “through time” (Heb.

But these are just flimsy foundations on which to build an edifice of this kind.

Eventually, heaven starts to be employed as a respectful periphrasis for the name of God.

This is the case with Jn.

According to both the OT and the NT, the existing physical cosmos will not last forever, but will be replaced by ‘new heavens and a new earth’ when it has vanished away (Is.

3:10-13; Rev.

This type of text should be interpreted as implying that the eventual state of affairs will be such that it fully represents God’s will.

TDNT 5, pp.

184-196; ZPEB, 3, pages.

60-64; TDNT, 5, pp.

The Greek term ‘Gehenna’ is rendered as ‘Hell’ in the New Testament (Mt.

9:43, 45, 47; Lk.

3:6).

15:8; 18:16) where infants were slaughtered by fire in conjunction with pagan ceremonies, is where the name comes from in the Hebrew (2 Ki.

28:3; 33:6; Je.

Hinnom is probably definitely the name of a person, despite the fact that its origins are unclear.

Fire engulfed the area, and it was described as an insatiable blaze—the overall notion of using fire to convey divine wrath may be seen throughout the Old Testament (Dt.

7:10).

Many people believed that certain people’s sufferings would be brought to an end by annihilation, and that the fires of Gehenna were in some circumstances purgatorial (Rosh Hashanah 16b-17a; 58b; Mishnah Eduyoth 2.

These ideas, however, also taught the truth of eternal punishment for some types of sinners, which was taught by individuals who embraced these beliefs.

Judith 16:17; Psalms of Solomon 3:13).

As described in Mark 9:43 and Matthew 18:8, the fire of hell is unquenchable and endless, and its punishment is the polar opposite of eternal life (Mt.

There is no indication that people who enter hell will ever be able to escape from their punishment.

Trying to reconcile the ultimate fulfillment of the entire universe in Christ (Eph.

1:20) with the continuous existence of those who reject him can be a challenging proposition.

A.

On the other hand, although it is a highly symbolic passage, Rev.

Regardless, nothing should be permitted to diminish the gravity of our Lord’s warnings regarding the horrific truth of God’s wrath in the world to come, which he delivered in the Gospels.

3:6, Gehenna appears to be the wellspring of evil on the planet, similar to the bottomless pit in Rev.

and 11:7.

The Bible describes it in terms of fire, as well as darkness (Mt.

2:11), devastation and banishment from the presence of God (2 Thes.

7:21-23), and a debt to pay (Mt.

(Mt.

There is just one use of the Verb interpreted as ‘cast into hell,’ which is rendered as so by the RSV and the Pesh.

BIBLIOGRAPHY. J. A. Beet’s The Last Things was published in 1905; S. D. F. Salmond’s The Christian Doctrine of Immortality was published in 1907; J. W. Wenham’s The Goodness of God was published in 1974; H. Bietenhard’s NIDNTT 2, pp. 205-210; J. Jeremias’ TDNT 1, pp. 9f., 146-149, and 657f.; H.

• Even though I’ve heard and read the identical phrase several times, I’ve never taken the effort to check up each text. Not surprisingly, looking up the words “heaven” and “hell” in a concordance yields contradictory results. This is most likely due to the fact that what we commonly refer to as “heaven” and “hell” are frequently referred to in different terms in the Bible (for example, in Luke 16, Lazarus is said to have gone to “Abraham’s bosom – 16:22), and that the Bible uses a variety of terminology to describe both. According to John 14:2, Jesus refers to “His Father’s house,” which we would refer to as “Heaven.” The same holds true for the term “hell.” In Matthew, there are phrases like “the kingdom of heaven” that appear frequently and have a significant impact on the statistics. Another consideration is that the statement “Jesus talked more about hell than about heaven” is most likely referring to the total number of verses devoted to the subject, rather than just the number of references to the words “hell” or “heaven.” It’s worth noting that in Deuteronomy 28 (and subsequent chapters), the blessing section (28:1-14) is significantly shorter than the cursing section (28:15-24). (28:15-68). You might be interested in reading the lessons on heaven and hell that I have written for the BSF website: It’s a Hell to Avoid and a Heaven to Seek For your convenience, I’ve attached the following references to “heaven, heavens,” and “hell” from the Nave’s topical Bible for your review: Heavens God’s House (Deut 26:15) 1Ki 8:30, 39, 43, and 49 1:16:31 21:26 1Ch 16:31 Chapter 2 verses 6-18, 21, 27, 30, 33, 35, and 39 are all found in the second chapter of the book of Hebrews. Ne 9:27 a.m. Job 22:12,14 Ps 2:4 11:4 20:6 33:13 102:19 103:19 113:5 123:1 135:6 Ec 5:2 The time is Isa 57:15 (63:15) and 66:1 (66:1) 23:24 (Jer 23:24) La 3:41:50 et à la 3:41:50 Da 4:35 5:23 a.m. Zechariah 2:13 5.34.45 6.9 10.32.33 11.25.50 16.17.14 18.10.14 Mt 5:34.45 6.9 10:32.33 11.25.50 16.17.14 18.10.14 Mr 11:25, 26:19 Ac 7:49 Mr 11:25, 26:19 Ac 7:49 1:18 – Heb 8:1 Re 8:1 12:7-9 21:22-27 22:1-5)The Future Dwelling Place of the RighteousCalled: a Garner (Mt 3:12), The Kingdom of Christ and of God (Eph 5:5), The Father’s House (Joh 14:2), A Heavenly Country (Heb 11:16), A Rest (Heb 4:9 Re 14:13), Paradise (2Co 12:2,4)The wicked excluded from ( (“Sheol,” which means “the invisible state,” appears in the A. V. and is a translation of the Hebrew word “sheol,” which means “the unseen state”). In the Revised Version of the Old Testament, it appears only in (Isa 5:14 14:9,15 28:15,18 57:9). In Eze 31:16–17 and 32:21–27, Am 9–2 is mentioned. 2:2 (Jon 2:2
• Hab 2:1) The term “sheol” is translated as “lowest hole” in the R. V. (De 32:22 Ps 86:13) In addition, it is rendered as “pit” in English (Ps 55:15) The term “Sheol” itself appears in the following verses in the R. V.: (2Sa 22:6, Job 11:8, 26:6, Ps 9:17 16:10 18:5, 116:3, 139:8) Pr 5:5 7:27 9:18 15:11,24 23:14 27:20)”Sheol” is translated “grave” in A. V. in (Ge 37:35 42:38 44:29,31) “Sheol” is translated “grave” in A. V. in (Ge 37:35 42:38 44:29,31) “Sheol” is translated “grave” in A. V. in (Ge 37:35 42:38 44 1Sa 2:6 1Ki 2:6 9:1 1Sa 2:6 Job 7:9 14:13 17:13 21:13 24:19 Ps 6:5 30:3 31:17 49:14,15 88:3 89:48 141:7 Job 7:9 14:13 17:13 21:13 24:19 Pr 1:12 30:16 Ec 9:10 So 8:6 Ho 13:14) In the Revised Version, the Greek term “gehenna” is translated as “hell” in the following scriptures: Matthew 5:22,29,30
• 10:28
• 18:9
• 23:15,33
• And Luke 5:22,29,30. Mr 9:43, 45, and 47 12:5
• Jas 3:6). As a result of the R. V.’s introduction of “Hades,” the term contained in the Greek text that refers to the unseen world, in the following passages (Mt 11:23 1618 Lu 10:15 1623 Ac 2:27,31), the unseen world is now referred to as the “hidden world.” (Re 1:18
• 6:8
• 20:13,14
• 21:14) The following are some of the terms from the New Bible Dictionary that describe heaven (take specific attention of the fact that heaven is sometimes used as a synonym for God): God and those who are intimately affiliated with him reside in Heaven. The Israelite is to pray, ‘Look down from thine holy dwelling, from heaven,’ according to the instructions (Dt. 26:15). As God is referred to in the Bible as ‘the God of heaven’ (Jon. 1:9), or ‘the Lord, the God of heaven’ (Ezra 1:2), or the ‘Father who is in heaven,’ God is also referred to as (Mt. 5:45
• 7:21, etc.). It appears that God is not alone in heaven, since we are told of ‘the host of heaven’ that worships him (Ne. 9:6), as well as of ‘the angels in heaven’ (Mk. 13:32). Believers can also look forward to receiving a heavenly inheritance that has been reserved for them (1 Pet. 1:4). As a result, heaven is the current residence of God and his angels, as well as the final destiny of his saints on earth. Many ancient peoples had the belief that there were a plethora of skies. As a result of allusions to Paradise (Lk. 23:43) and ‘the third heaven,’ it has been proposed that the New Testament bears evidence to the rabbinic notion of seven heavens (2 Cor. 12:2
• This was called Paradise on the rabbinic reckoning, cf. 2 Cor. 12:3). Jesus is also claimed to have traveled ‘through the sky,’ according to tradition (Heb. 4:14). These, on the other hand, are narrow foundations upon which to build such a tower. All of the New Testament terminology is completely capable of being understood in the same way that heaven is seen as the ultimate destination of perfection. Heaven eventually starts to be employed as a respectful periphrasis for the name of God. As a result, when the prodigal son exclaims, “I have sinned against heaven,” he really means, “I have sinned against God.” (Lk. 15:18, 21) Just as in John 3:27, ‘what is given him from above’. The most notable example of this is Matthew’s usage of the phrase ‘the kingdom of heaven,’ which appears to be synonymous with the phrase ‘the kingdom of God.’ Finally, we must point out that the phrase is used in an apocalyptic context. In both the Old and New Testaments, it is acknowledged that the existing physical cosmos will not last forever, but will be replaced by ‘new heavens and a new earth’ (Is. 65:17
• 66:22
• 2 Pet. 3:10-13
• Rev. 21:1). Such verses should be interpreted as implying that the eventual state of affairs will be such that it fully represents God’s will. BIBLIOGRAPHY: TDNT 5, pp. 497-543
• NIDNTT 2, pages. 184-196
• ZPEB, 3, pp. 60-64
• TDNT 5, pp. 497-543
• NIDNTT 2, pp. 184-196 L.M.HELL. The Greek term ‘Gehenna’ is translated as ‘Hell’ in the New Testament (Mt. 5:22, 29-30
• 23:15, 33
• Mk. 9:43, 45, 47
• Lk. 12:5
• Jas. 3:6). Children were sacrificed by fire in a valley near Jerusalem (Josh. 15:8
• 18:16) in conjunction with pagan customs, thus deriving the name from the Hebrew Valley of (the sonof Hinnom) (2 Ki. 23:10
• 2 Ch. 28:3
• 33:6
• Je. 7:31
• 32:35). Although its origins are unclear, Hinnom is very definitely the name of a real person. In later Jewish texts, the term Gehenna came to refer to the location where offenders were punished (Assumption of Moses 10:10
• 2 Esdras 7:36). It was pictured as a location of unquenchable fire—the basic theme of fire being used to convey divine judgment may be seen throughout the Old Testament (Dt. 32:22
• Dn. 7:10). The rabbinic literature provides a variety of viewpoints on who should be punished for eternity. In ancient times, there was a common belief that the agony of some would be brought to an end by annihilation, and that the fires of Gehenna were sometimes purgatorial (Rosh Hashanah 16b-17a
• 58b
• Mishnah Eduyoth 2. 10). These ideas, however, also taught the reality of eternal punishment for specific categories of offenders, according to those who held them. Both this literature and the Apocryphal texts confirm the belief in an eternal punishment (cf. Judith 16:17
• Psalms of Solomon 3:13). The teaching of the New Testament confirms this previous thinking. The fire of hell is unquenchable (Mk. 9:43), it burns forever (Mt. 18:8), and its punishment is the polar opposite of eternal life (Mt. 18:8). (Mt. 25:46). There is no indication that people who enter hell will ever be able to exit it. The New Testament, on the other hand, keeps the possibility open that, while hell as a manifestation of God’s unrelenting anger against sin is endless, the existence of individuals who suffer there may not be. It is impossible to reconcile the ultimate fulfillment of the entire universe in Christ (Eph. 1:10
• Col. 1:20) with the continuous existence of those who reject him. While some academics have argued that an everlasting punishment is one that has effects that last forever, others have claimed that eternal does not always imply never-ending, but rather denotes a “long duration stretching across the writer’s mental horizon” (J. A. Beet). On the other hand, albeit in a very symbolic language, Rev. 20:10 does depict conscious, never-ending torture for the devil and his agents, and others believe that a similar fate awaits human people who finally fail to repent. In any event, nothing should be permitted to diminish the gravity of our Lord’s warnings regarding the horrific reality of God’s punishment in the world to come, or to make them seem less serious. It appears that Gehenna, like the bottomless pit in Revelation 9:1ff. and 11:7, is the wellspring of evil on the planet, according to the book of Jas. 3:6. The imagery in the New Testament portraying eternal retribution is not consistent. Aside from being depicted as fire (Mt. 25:30
• 2 Peter 2:17), it is also defined as darkness (Rev. 2:11), death (Rev. 2:11), devastation and exclusion from the presence of the Lord (2 Thess. 1:9
• Mt. 7:21-23), and a debt to pay (Mt. 5:25-26). Only in 2 Peter 2:4 do we have the verb translated as ‘cast into hell’ in the RSV, as well as in the Pesh. ‘cast down to the lower regions’ is a classical expression for the location of eternal torment, but it is used to refer to the intermediate realm of punishment for fallen angels in this context, rather than the area of perpetual punishment. BIBLIOGRAPHY. J. A. Beet, The Last Things, 1905
• S. D. F. Salmond, The Christian Doctrine of Immortality, 1907
• J. W. Wenham, The Goodness of God, 1974
• H. Bietenhard, NIDNTT 2, pp. 205-210
• J. Jeremias, TDNT 1, pp. 9f., 146-149, 657f.

• A. In his capacity as Mediator, he entered into. Acts 3:21
• 6:20
• 9:12,24
• 10:24. b. Has complete control of the situation. Matthew 28:18
• 1 Peter 3:22

10. Angels have been invited. Mt 18:10; 24:36 are two passages from the Bible. The names of saints are inscribed on the wall. Lu 10:20 and Heb 12:23 are examples of this. 12. Saints are rewarded for their efforts. The Bible says that repentance brings gladness. (Mt 5:12; 1Pe 1:4.13) Lu 15:7.14 – Put wealth in a safe place. Mt 6:20; Lu 12:33 are both references to Jesus. 15. It is not possible to pass on flesh and blood. 1Co 15:50 (one hundred fifty). 16. The description of happiness. It is referred to as Re 7:16,17.17.

• A garner is an abbreviation for A. A garner. Mt 3:12 is a passage from the Bible. c. The reign of Christ and the reign of God. 5:5 (Ephesians 5:5) c. The Father’s residence. 14:2 (Joh 14:2). d. It is a paradise on earth. The Bible says in Heb 11:16. e. Take a break. Heb 4:9f. The Paradise of God. 2 Corinthians 12:2,4.

18. Those who are evil are barred from participation. Ga 5:21, Eph 5:5, and Rev 22:15 are all references to the Bible. Enoch and Elijah were translated into the language of. Ge 5:24, Heb 11:5, and 2Ki 2:11.3 are examples of passages from the Bible.

Hell.

1. The location of spirits who have not yet physically manifested. Ac 2:31 (Ac 2:31).

• A. The place where Christ paid a visit. 1Pe 3:19
• Lu 23:43
• Ac 2:31
• Lu 23:43 b. It contains Abraham’s bosom, which serves as a place of rest. 16:23 (Lu 16:23). c. The Land of Paradise. It is 23:43 in the morning. As well as a tormenting location. 16:23 (Lu 16:23).

2. The location of potential future punishment

• A. The removal of oneself from the presence of God. 2Th 1:9 is a verse from the Bible.

3. It is referred to as

• A. Punishment that will stay forever. Jesus says in Matthew 25:46b, “Everlasting fire.” Mt 25:41 (Matthew 25:41). d. Burnings that stay forever. Isa 33:14d refers to a fiery inferno. The Gospel of Matthew 13:42,50. c. A lake of blazing lava. In reference to 2 Chronicles 20:15.f., fire and brimstone. The fire that will not go out at 14:10.g Devouring fire, according to Mt 3:12. Isa 33:14 is a verse from the Bible.

4. Prepared for the devil,c according to Matthew 25:41. 5. Devils are imprisoned here until the final judgment day comes. Jude 1:6 and 2 Peter 2:4. 6. The punishment of is an eternal punishment. Scripture references: Isa 33:14; Rev 20:10. 7. The wicked will be transformed into something else. Psalm 9:17 8. Human strength is incapable of preserving from. Zechariah 32:27. 9. The body suffers as a result of this. Mt 5:29 and 10:28 are both references to Jesus. 10. The soul suffers as a result of this.

11.

15:24 (Proverbs 15:24).

Make every effort to prevent others from doing so.

13.

The beast, false prophets, and the devil will be tossed into the lake of fire (Pr 5:5; 9:18.14).

15.

Matthew 16:18.

There is an illustration.

Topics that are related: Hell, Heaven