Today, we are witnessing a global reformation—a remarkable explosion of grace that is awakening many people and with it causing many to re-examine the view of long-held beliefs, doctrines, and traditions of the more Westernized Christian faith. In this wave of renewal, no topic should be exempt from scrutiny, including the hell, especially in light of the fruit of this doctrine which has produced paralyzing fear, and driven more people away from the gospel than led into the arms of a loving Father.
For centuries, most evangelical traditions have portrayed hell as a place of eternal torment for the unbeliever. However, the very act of questioning this doctrine often provokes strong reactions—fear, anger, or even accusations of heresy. Yet, at Grace Awakening Network, we believe that truth is not threatened by examination.
Our journey begins by revisiting the original biblical texts, diving into the meanings of the words translated as “hell,” and exploring what Scripture—and the early church fathers—actually teach about this controversial subject.
What Does the Bible Say About Hell?
Much of what we believe the Bible says about “hell” upon careful examination hinges on translation and misunderstood context of proof text scriptures. Our Bibles were not written in English, they were translated into it. Tools like Bible apps or concordances make it easier than ever to explore original word meanings. “Hell” was translated from the Hebrew and Greek terms: Sheol, Hades, and Gehenna, and Tartarus. All 4 of these words mean very different things and at the very least, should begin to “challenge the hell” out of hell.
The words translated hell and their literal historical context:
- Sheol (Hebrew): Found in the Old Testament, Sheol refers to the realm of the dead or the grave. It is a neutral term describing the place where all souls go after death, without connotation of reward or punishment.
- Hades (Greek): Used in the New Testament as a counterpart to Sheol, Hades similarly describes the abode of the dead. It is temporary and associated with awaiting final judgment rather than eternal damnation.
- Gehenna (Greek): Derived from the Hebrew Ge Hinnom (Valley of Hinnom), this term referred to a literal valley near Jerusalem. In ancient Israel, it was infamous as a site of idolatry and child sacrifices (2 Kings 23:10, Jeremiah 7:31). By Jesus’ time, it had become a symbolic image of divine judgment. When Jesus used the term Gehenna, His Jewish audience would have recognized it as a warning of impending judgment specific to their historical context, but certainly not the modern idea of endless torment. Rather than describing an eternal state of torment, Jesus was addressing Israel’s covenant unfaithfulness and warning of the consequences they would face if they rejected God’s ways. Many biblical scholars and historians note that Jesus’ references to Gehenna often pointed to the coming destruction of Jerusalem in 70 CE—a catastrophic event in which the city was razed by the Romans, leaving the valley filled with literal corpses.
- Tartarus (Greek): Mentioned only in 2 Peter 2:4, this term refers to a deep abyss where fallen angels are kept in chains. Borrowed from Greek mythology, it appears to symbolize divine judgment on spiritual beings, not humans, and is distinct from the later concept of hell.
Where Does Jesus Mention Hell?
Today, we often hear “Jesus spoke of “hell” more than anything. But did He really? In light of these words and their original context, what was He saying? Jesus certainly spoke warnings to Israel, but was His language and intent about an underground world of torment? The answer requires historical context to shed light on what Jesus actually meant.
Jesus’ Use of “Gehenna”
The term Gehenna appears 12 times in the New Testament, most of them spoken by Jesus. Gehenna refers to the Valley of Hinnom outside Jerusalem—a place with historical associations of idolatry and child sacrifices (2 Kings 23:10, Jeremiah 7:31). In Jesus’ time, Gehenna symbolized a site of destruction and divine judgment, but it was not universally understood as a place of eternal torment. Instead, it likely represented the consequences of rebellion against God, particularly for Israel.
- Matthew 5:22: “Anyone who says, ‘You fool!’ will be in danger of the fire of Gehenna.”
- Mark 9:43-48: “It is better for you to enter life maimed than with two hands to go into Gehenna, where the fire never goes out.”
- Matthew 23:33: “You snakes! You brood of vipers! How will you escape being condemned to Gehenna?”
In these contexts, Jesus used Gehenna as a warning to His Jewish audience about judgment, often tied to the coming destruction of Jerusalem in 70 CE. He was addressing issues of hypocrisy, sin, and covenant unfaithfulness, not describing a post-mortem realm of eternal punishment.
Jesus’ Use of “Hades”
Hades, the Greek equivalent of the Hebrew Sheol, refers to the realm of the dead. Jesus mentions Hades in two key instances:
- Matthew 11:23 / Luke 10:15: “And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades.”
- Here, Hades symbolizes a fall from pride and privilege, not a place of torment.
- Luke 16:23: In the parable of the rich man and Lazarus, the rich man is described as being in torment in Hades.
- This parable is a symbolic narrative, often interpreted as a critique of greed and injustice. The details are not necessarily meant to provide a literal geography of the afterlife.
Jesus’ References to “Outer Darkness”
Jesus occasionally describes judgment using the phrase outer darkness or “weeping and gnashing of teeth.”
- Matthew 8:12: “The subjects of the kingdom will be thrown outside, into the outer darkness, where there will be weeping and gnashing of teeth.”
- Matthew 22:13: “Tie him hand and foot, and throw him outside, into the outer darkness.”
These descriptions evoke separation and anguish, often directed at those who reject God’s invitation. They are metaphorical warnings rather than literal teachings about eternal torment.
Jesus’ Use of Fire Imagery
Jesus frequently uses the image of fire to symbolize judgment and purification. (see Greek word: Pur)
- Matthew 13:40-42: “The weeds are pulled up and burned in the fire… The Son of Man will send out His angels, and they will weed out of His kingdom everything that causes sin.”
- Mark 9:49: “Everyone will be salted with fire.”
- Fire in these contexts often represents divine purification, not unending torment.
Jesus’ Intent and Context
When Jesus mentions Gehenna, Hades, and judgment, He is often speaking prophetically to His audience about immediate and historical consequences. For example:
- Warnings about Gehenna align with the destruction of Jerusalem.
- Parables using Hades or fire address moral and spiritual accountability.
Jesus’ teachings focus more on repentance, humility, and the coming Kingdom of God than on detailed descriptions of the afterlife. Jesus does mention Gehenna, Hades, and judgment, but His intent was not to define a doctrine of eternal torment. His words often served as warnings about temporal and spiritual consequences of sin, particularly within the context of Israel’s covenant relationship with God. By studying these terms in their original context, we come to understand that Jesus’ teachings as calls to repentance, justice, and restoration rather than fear-based depictions of hell.
Apokatastasis: The Restoration of All Things
The early church, particularly its Greek-speaking theologians, did believe in judgement, but they believed God’s justice aligned fully to His nature of love and His intention was always restorative. That God’s desire that all would come to Him in saving knowledge was part of His redemptive plane. The eschatological view was called Apokatastasis, a term found in Acts 3:21, meaning the “restoration of all things.”
For proponents of Apokatastasis, hell was not eternal separation, for nothing can be separated from His love, but they openly believed in healing of man’s will through a process of purification. That God’s love is a consuming fire and His ultimate purpose is to restore all of His creation to its original harmony.
Some Early Church Fathers on Apokatastasis:
- Origen of Alexandria: A leading proponent of Apokatastasis, Origen saw divine punishment as corrective rather than punitive. He believed that, in the end, every soul would be reconciled to God, as God’s love is irresistible and victorious over sin.
- Gregory of Nyssa: Gregory affirmed that God’s justice serves His mercy. He taught that even those who suffer in hell would eventually be purified and drawn into God’s love.
- Clement of Alexandria: Clement viewed hell as a form of spiritual medicine, where the soul undergoes correction to achieve restoration. “All men are Christ’s, some by knowing Him, the rest not yet“ Clement of Alexandria
The Six Catechetical Schools and Their Teachings on Hell
The early Christian world began with 6 theological schools, each with unique perspectives on hell. The majority thought teaching ultimate reconciliation:
- Alexandria: Known for its allegorical interpretations of Scripture, this school strongly supported Apokatastasis. The Alexandrian theologians emphasized God’s mercy and the eventual restoration of all creation.
- Antioch: This school favored a more literal approach to Scripture but maintained a hopeful view of God’s ultimate purposes, blending justice with mercy, restoring all things.
- Caesarea: Influenced by Origen and Gregory of Nyssa, this school leaned heavily toward universal reconciliation.
- Edessa and Nisibis: Theologically diverse, these schools reflected a range of beliefs but did not emphasize eternal damnation.
- Ephesus: The teachings here were less defined, but the school likely aligned with the broader early Christian hope of restoration, later adopting conditional mortality.
- Carthage: Strongly influenced by Latin-speaking theologians like Tertullian, this school leaned toward a more punitive view of hell, laying the groundwork for Augustine’s later doctrines.
“that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation.” 2 Corinthians 5:19
Where Did the Doctrine of Hell Originate?
Augustine’s Influence and the Codification of Damnation in the West
We can trace this doctrine back to one very influential church patristic and his influence on a political leader.
Augustine of Hippo (354–430 AD) has significantly shaped Western Christianity’s understanding of hell. What many don’t realize is that unlike the Greek-speaking theologians, Augustine could not read Greek fluently, relying instead on Latin translations, particularly the Vulgate.
When Empire Marries the Church
Augustine’s theology resonated with Emperor Justinian I (482–565 AD), who sought to consolidate his empire under a unified Christian doctrine. Justinian declared eternal damnation the official belief of the church at the Second Council of Constantinople (553 AD), condemning Apokatastasis as heretical. Justinian viewed universal reconciliation as a threat to imperial order. He feared that if people believed in eventual restoration, they would become complacent and difficult to govern.
To ensure compliance, Justinian closed catechetical schools that taught ultimate restoration, solidifying the punitive view of hell in the church. This political maneuvering underscored how theological doctrines could be used to exert control over populations. This is also what the western world further bolstered by Calvin, has adopted.
Scriptural Support for Apokatastasis
But the idea of universal restoration is a woven through-out Scripture, in both Old and New Testament passages declaring God’s inclusive mercy, love, and ultimate plan for all creation. Below is just a small sampling of the hope of restoring all, penned in Scripture:
- 1 Corinthians 15:22: “For as in Adam all die, so also in Christ shall all be made alive.” Paul emphasizes the universal scope of salvation through Christ, mirroring the universal impact of Adam’s sin.
- Psalm 22:27: “All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before you.” This verse highlights the universal acknowledgment and worship of God.
- Revelation 21:25: “Its gates will never be shut by day—and there will be no night there.” This imagery from the New Jerusalem suggests unending access to God’s presence, underscoring His inclusive invitation.
- Revelation 22:17: “The Spirit and the Bride say, ‘Come.’ And let the one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who desires take the water of life without price.” God’s offer of life is extended freely to all.
- Romans 11:32: “For God has consigned all to disobedience, that he may have mercy on all.” Paul declares that God’s purpose in allowing disobedience is ultimately to extend His mercy universally.
- Colossians 3:11: “Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.” This highlights the inclusivity of Christ’s work in uniting all under His lordship.
- 1 Timothy 4:10: “For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.” This passage reinforces the universality of God’s salvific intent while acknowledging the special relationship believers enjoy.
The Apostle Paul uses the word “all” throughout his epistles in many passages. Paul even tells a group of pagans in the book of acts, that in Christ they live and move and have their being, that we are all His offspring. Paul also wrote the majority of the New Testament scriptures and yet he does not mention once, not even a warning of a place called hell as eternal torment. He instead speaks of redemption, “alive in Christ”, “the New Creation”, “Christ in you” and the Resurrection. He does however boldly proclaim to the church in Colossae that Christ reconciled “all things, whether on earth or in heaven, making peace by the blood of His cross.”
Conditional Immortality and Annihilationism
Another perspective on hell that has gained some traction among theologians is conditional immortality or annihilationism. This view diverges from both eternal torment and universal reconciliation by asserting that only God possesses inherent immortality (1 Timothy 6:16) and that immortality is a gift granted to the redeemed alone. Scriptures often cited are:
- Matthew 10:28: “Do not fear those who kill the body but cannot kill the soul. Rather, fear Him who can destroy both soul and body in hell.”
- Romans 6:23: “The wages of sin is death, but the gift of God is eternal life.”
Regardless of where one lands in their journey to answer the question, “What is hell?” it is essential to remember that this is not an issue of salvation. Jesus—and Jesus alone—is the Savior of all. And His work on the cross was inclusive, reaching every person. Today, some know Him and experience the fullness of His love, while others are being drawn, step by step, into the light of His embrace. This is why Paul emphasizes that we are entrusted with a ministry of reconciliation, not a directive to “go out and warn people they’re going to hell”—a message that has unfortunately dominated much of what many of us were taught.
The doctrine of hell is no longer a topic to avoid. It is both valid and vital to ask difficult questions, to dive into research, and to examine this belief critically—especially when the idea of endless torment seems so at odds with the nature of a God defined by Agape love and boundless grace.
After all, “if truth is truth, it can withstand all of our scrutiny.” Let that encourage and empower your journey to seek, question, and discover.
Recommended GAN TV Host Teachings
- Learning Pathway Playlist: Hell & Eternal Destiny
- Don Keathley: Hell’s Illusion
- John Crowder: Hell & Apokatastasis – The Consuming Fire
- Mike Zenker: Hell: A Better Hope-Filled Perspective
- Jamie Englehart: What the Hell?
(Note: This course is part of Jamie’s ministry e-course offerings and includes a fee.)
Sources for this article:
- Patristic Writings:
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- Origen of Alexandria: His works, such as On First Principles (De Principiis), delve into his views on universal restoration (Apokatastasis) and the corrective nature of divine punishment.
- Gregory of Nyssa: On the Soul and the Resurrection and his reflections in The Catechetical Oration outline his understanding of God’s ultimate restoration of creation.
- Clement of Alexandria: His Stromata explores the concept of pedagogical divine punishment and God’s mercy.
- Biblical Commentary:
- New Interpreter’s Bible Commentary: This resource provides context for passages like Romans 11:32, 1 Corinthians 15:22, and Colossians 1:20, all emphasizing universal themes in Paul’s theology.
- Strong’s Concordance: Used for word studies on Sheol, Hades, Gehenna, and Tartarus.
- Historical Theology:
- J.N.D. Kelly’s Early Christian Doctrines: This seminal work discusses the early church fathers’ perspectives on hell, judgment, and salvation.
- David Bentley Hart: His translation of the New Testament and related writings offer insights into universalism in early Christian thought.
- Ilaria Ramelli: The Christian Doctrine of Apokatastasis provides a comprehensive analysis of universal reconciliation in patristic theology.
- Church History:
- Augustine’s Influence: Augustine’s City of God and Confessions articulate his views on eternal damnation and his reliance on the Latin text.
- Justinian’s Policies: Sources like the Codex Justinianus and writings by historians such as John Meyendorff in Imperial Unity and Christian Divisions describe how Justinian suppressed divergent theological schools.
- Modern Studies on Conditional Immortality and Annihilationism:
- Edward Fudge: The Fire That Consumes is a definitive resource on the biblical case for conditional immortality.
- Christopher M. Date et al.: Rethinking Hell discusses annihilationism in light of Scripture and early Christian thought.
A very well, thought provoking explanation on the word “hell” and the currently, widely held definition of it that did not become “gospel” until St. Augustine popularized it over 300 years after the New Testament was written.
Thank you Gary for taking the time to comment. We appreciate your thoughts and input. The Gospel is truly good news!