Bible Study About Hell: Understanding Sheol, Hades, Gehenna, and the Lake of Fire

This study focuses on the mainstream view of hell however for an alternative view see my study on: Rethinking Hell

Talking about “hell” is not easy. It’s a heavy and somber topic that many people find confusing or even frightening. Yet the Bible – especially the King James Version (KJV) – has a lot to say about hell, and it does so for an important reason.

God’s Word doesn’t shy away from describing the reality of judgment and the afterlife. In fact, Jesus spoke about hell frequently (even more often than He spoke about heaven) because He wanted to warn us in love.

As Pastor Alistair Begg put it, “The most loving person who has ever lived spoke so straightforwardly about the awfulness of hell”​.

In this post, we’ll explore what the Bible (KJV) really says about hell – looking at the meanings of key terms (Sheol, Hades, Gehenna, the “lake of fire”), how the Old and New Testaments describe it, the vivid symbols used to portray it, and how it all connects as one consistent teaching.

We’ll also see how Christ’s victory brings hope, and we’ll address some common misconceptions. Let’s approach this topic with a honest, humble, and empathetic heart, remembering that the goal is not to scare us but to point us to the truth and grace of God.

Different Biblical Terms for “Hell”

When we read the KJV Bible, the single English word “hell” is used to translate several different terms with distinct meanings. Understanding these original terms helps clarify what Scripture is teaching:

• Sheol (שְׁאוֹל) – This is a Hebrew term in the Old Testament, often translated as “hell” or “the grave” in the KJV. It simply means “the place of the dead,” the shadowy realm where departed souls go​. In Old Testament times, both the righteous and the wicked went to Sheol after death – it was the general dwelling of souls, without full distinction of reward or punishment yet​. For example, the patriarch Jacob expected to go down to Sheol mourning his son (Genesis 37:35), and King David spoke of “making my bed in hell [Sheol]” (Psalm 139:8) – referring to the grave or death. Sheol is often described in poetic language as a dark, silent pit or place of shadowy existence. There are hints, however, that the wicked experience anguish in Sheol and the righteous have hope beyond it (e.g. “God will redeem my soul from the power of the grave [Sheol]” – Psalm 49:15).
• Hades (ᾅδης) – This is the Greek term used in the New Testament, equivalent to Sheol​. Like Sheol, Hades refers to the unseen world of the dead – essentially, the “grave” or intermediate state. In the KJV New Testament, Hades is usually translated as “hell.” For instance, Jesus describes a rich man suffering torment in “hell” after death, “And in hell he lift up his eyes, being in torments” (Luke 16:23 KJV) – the Greek word there is Hades. The New Testament continues the idea that Hades is a temporary holding place for departed souls. However, there is a key development: after Jesus’ resurrection, believers have the promise of going immediately into God’s presence (Luke 23:43, 2 Corinthians 5:8), so Hades becomes primarily the abode of the unrighteous dead. (More on this difference shortly.) In short, Hades = Sheol – the realm of the dead – with the nuance in the NT that Christ has conquered its power for His people.
• Gehenna (γέεννα) – This is the Greek word that Jesus most often used for what we think of as “hell” in the eternal sense. Gehenna is derived from the Hebrew Ge-Hinnom, meaning Valley of Hinnom​. This valley, just outside Jerusalem, had a terrible reputation in biblical history: it was the site of child sacrifices to false gods in Old Testament times, making it a cursed place (2 Chronicles 28:3, Jeremiah 19:2–6). By the time of Jesus, it was reportedly used as a garbage dump where fires burned continually to consume waste. Thus Gehenna carried connotations of fire, filth, and horror. Jesus picked up this vivid imagery: He warned of the danger of “hell fire” (Matthew 5:22) and of a Gehenna where “the fire is not quenched” (Mark 9:43-48). In the KJV, these warnings appear as “hell”, but the underlying word is Gehenna, indicating the final place of punishment for the wicked. Whenever you see Jesus talk about the consequences of sin by saying “hell,” it’s often Gehenna in the original language – a place of fiery judgment. Unlike Hades (the intermediate state of the dead), Gehenna refers to the ultimate fate of the unrepentant – essentially what we mean by “hell” in a final sense.
• The Lake of Fire – This phrase appears primarily in the Book of Revelation to describe the final, eternal hell. The “lake of fire” is mentioned as the destination of the devil, his angels, and all whose names are not found in the Book of Life after the final judgment (see Revelation 20:10, 14–15). The KJV uses the same term, “lake of fire,” to make clear it’s a specific concept. According to Scripture, “the lake of fire… is the second death” (Revelation 21:8). It is described as a place of eternal punishment and total separation from God​. In Revelation, “death and hell [Hades]” are thrown into the lake of fire – meaning that the temporary realm of the dead (Hades/Sheol) gives up its souls for final judgment, and then those souls, if condemned, go to this final hell (Revelation 20:13-14). The lake of fire is what we normally think of as “hell” in eternity – a fiery place of everlasting justice. Jesus equated it with “everlasting fire, prepared for the devil and his angels” (Matthew 25:41) and with “outer darkness” (more on that phrase soon)​. In short, the lake of fire is the ultimate hell, the final state of ruin for evil – a place of “perpetual suffering and misery” apart from God​.

Side note: You might also encounter the term “Tartarus” once in the New Testament (2 Peter 2:4). In Greek mythology, Tartarus was a deep, abyss-like prison for the worst offenders. Peter uses it to describe where fallen angels are cast down to be held for judgment (KJV reads “cast them down to hell”).

It’s essentially a special case, referring to demonic imprisonment. The main terms used for human souls are the ones we listed: Sheol/Hades, Gehenna, and the lake of fire.

Now that we’ve defined these terms, let’s see how the concept of hell unfolds in Scripture, from the Old Testament through the New Testament.

Hell in the Old Testament: Sheol – The Shadowy Realm of the Dead

In the Old Testament, the doctrine of afterlife was not as fully revealed as it is in the New Testament. The word Sheol is the key term, and it essentially refers to the realm of the dead. Some English descriptions include “the grave,” “the pit,” or “the underworld.”

Importantly, Sheol is presented as the fate of all who die, whether righteous or wicked​. It’s a place of silence (Psalm 115:17), of shadowy existence, and sometimes of waiting.

Here are some features of hell/Sheol in the Old Testament:

All dead go to Sheol:

The OT writers understood that every person, upon dying, went to this dim realm.

• For example, Jacob believed he would go down to Sheol mourning his son Joseph (Genesis 37:35).
• Job spoke of going to the “land of darkness and the shadow of death” (Job 10:21).

The fact that even godly people like Jacob, Job, and David mention going to Sheol shows it wasn’t viewed only as a place of punishment, but the general state of death.

“What man is he that liveth and shall not see death? shall he deliver his soul from the hand of hell [Sheol]?” asks Psalm 89:48 (KJV), implying that Sheol claims everyone eventually.

Sheol has two sides to it (implied):

Although all the dead went to Sheol, the Old Testament hints at different experiences for the righteous and the wicked there.

• For instance, the righteous hoped for rest and hope in death – e.g. “God will redeem my soul from the power of the grave [Sheol]” (Psalm 49:15) – while the wicked were said to be driven to the “lowest hell” by God’s wrath (Deuteronomy 32:22).
• King David wrote, “Let the wicked be ashamed and let them be silent in the grave [Sheol]” (Psalm 31:17), suggesting punishment or disgrace for the wicked in the afterlife.
• Meanwhile, he also confidently said to God, “You will not leave my soul in hell [Sheol]; neither wilt thou suffer thine Holy One to see corruption” (Psalm 16:10) – a verse with messianic meaning (more on that later) that shows an expectation of deliverance from Sheol for God’s Holy One.

So, while specifics are sparse, the OT portrays Sheol both as a place of restored fellowship (being gathered to one’s people, Genesis 49:33) and as a place of judgment (the wicked “fall” there).

It’s as if Sheol had compartments or differing conditions based on one’s standing with God – an idea that becomes clearer in the New Testament.

Imagery of Sheol:

The Old Testament writers often used metaphors to describe death and Sheol. Sheol is called a “pit” or “abyss”, a hungry beast with an open mouth that swallows people.

• “Hell [Sheol] hath enlarged herself, and opened her mouth without measure” (Isaiah 5:14) – picturing Sheol like an insatiable beast.
• It’s also described as darkness (Job 17:13) and a place far from God’s light (Psalm 88).

Notably, Sheol is never described in the OT as burning with fire for human souls; the fire imagery for divine wrath is usually applied to earthly judgment (though Deuteronomy 32:22 poetically says God’s anger “shall burn unto the lowest hell” – indicating even Sheol is under God’s burning judgment​).

Overall, the OT symbolism for Sheol emphasizes gloom, decay, and silence more than flames.

God’s sovereignty over Sheol:

Even in the Old Testament, God is shown to be in charge of Sheol.

• “The LORD killeth and maketh alive: He bringeth down to the grave [Sheol] and bringeth up” (1 Samuel 2:6).
• No one can hide in Sheol from God (Psalm 139:8, Amos 9:2).

In fact, there are glimmers of hope that God’s people will not be abandoned to Sheol forever.

• For example, “I will ransom them from the power of the grave [Sheol]; I will redeem them from death” (Hosea 13:14).
• By the end of the Old Testament period, we see a clearer statement of resurrection: “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2).

This sets the stage for the New Testament, where the vague shadows of Sheol are further illuminated by the teachings of Christ and the apostles.

In summary, the Old Testament concept of “hell” (Sheol) is the shadowy realm of the dead where everyone goes, but with an expectation that God is just – the wicked will ultimately face shame or judgment, and the righteous will not be forgotten by God.

It’s more of an intermediate state of departed souls, awaiting the fuller revelation of eternity that comes in the New Testament.

Hell in the New Testament: From Hades to Gehenna – A Clearer Revelation

By the time we get to the New Testament, God’s Word gives a much clearer and fuller picture of the afterlife. Jesus Christ, in particular, reveals the reality of eternal punishment in stark terms.

The general framework is this: Hades continues the Old Testament idea of Sheol (the realm of the dead), but now Jesus reveals that there is a blessed side (for the saved) and a torment side (for the lost) in the unseen world.

Meanwhile, Gehenna (often just translated “hell” in English) is used to describe the final state of the wicked – essentially the “hell” of eternal fire. Let’s break down key points about hell in the New Testament:

Hades as the place of the dead (temporary hell):

In the NT, Hades is mentioned as the place where the unsaved dead suffer while awaiting the final judgment.

• A vivid example is Jesus’ account of the rich man and Lazarus (Luke 16:19-31).

In that story, the rich man dies and finds himself in “hell” (Hades) in torment, whereas Lazarus (a poor beggar who trusted God) is comforted “in Abraham’s bosom” (a term for the bliss of the righteous dead). There is a “great gulf” fixed between the two (Luke 16:26). This aligns with the idea from the OT that Sheol/Hades had two compartments: a place of comfort (often called “Paradise” or “Abraham’s side”) for believers, and a place of torment for unbelievers​.

Jesus, by telling this story, affirms conscious existence after death and a division based on one’s response to God. Notably, by the end of the story, the rich man is still in Hades – indicating this is before the final judgment.

However, the New Testament also makes it clear that believers, after Jesus’ resurrection, go directly to be with the Lord rather than remaining in Hades.

• Jesus told the repentant thief on the cross, “Today shalt thou be with me in paradise” (Luke 23:43).
• The Apostle Paul later says, “to depart and to be with Christ is far better” (Philippians 1:23)
• and “to be absent from the body [is] to be present with the Lord” (2 Corinthians 5:8).

What happened in between? Many Christians understand that when Jesus died and rose again, He emptied Sheol/Hades of the righteous – in other words, He took those souls with Him to heaven.

• There’s an intriguing verse in Ephesians 4:8-9 about Christ having “descended into the lower parts of the earth” and then ascending, leading “captivity captive.”

This is often interpreted to mean Jesus went to the realm of the dead and led the faithful ones to freedom (to God’s presence). Whether one takes that view or not, the emphasis in the NT is that believers no longer fear Hades at all – Jesus conquered it!

• The book of Revelation opens with the risen Christ declaring: “I am He that liveth, and was dead… and have the keys of hell and of death” (Revelation 1:18, KJV).

To hold the “keys” means Jesus has authority over who death and Hades can hold​.

• Indeed, Revelation 20:13-14 shows Death and Hades finally giving up all the dead and being thrown into the lake of fire.

This means Hades itself will be emptied out – its purpose as a holding place will be finished. So in the New Testament perspective, Hades is a temporary hell (for unbelievers who die now), destined to be abolished at the final judgment.

Gehenna as the final hell:

The most sobering teachings on hell come from Jesus Himself, and He usually uses the word Gehenna. As explained earlier, Gehenna evokes the image of a fiery garbage dump of complete destruction. Jesus uses this term to warn people of the seriousness of sin and judgment.

• For example, “Whosoever shall say, ‘Thou fool,’ shall be in danger of hell fire” (Matthew 5:22). And “If thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell (Gehenna), into the fire that never shall be quenched – where their worm dieth not, and the fire is not quenched” (Mark 9:43-48 KJV).

• In these warnings, hell (Gehenna) is pictured as a place of unquenchable fire and undying worms, quoting imagery from Isaiah 66:24.
• Jesus also calls it “outer darkness” in some illustrations – “cast into outer darkness; there shall be weeping and gnashing of teeth” (Matthew 8:12).

This sounds like a contradiction – fire and darkness? – but it underscores that hell is utterly horrific (fire represents the pain; darkness represents the separation and despair).

• Jesus speaks of hell as “everlasting fire, prepared for the devil and his angels” (Matthew 25:41) and as a place of “everlasting punishment” in contrast to the righteous enjoying eternal life (Matthew 25:46).

It’s crucial to note: Jesus doesn’t describe hell as a mere metaphor or a temporary purgatory – He describes it as a REAL, eternal consequence for rejecting God’s mercy.

He often uses very plain language: “fear Him who is able to destroy both soul and body in hell” (Matthew 10:28).

• The apostles continue this theme in their writings. For example, Paul writes of “flaming fire taking vengeance on them that know not God… who shall be punished with everlasting destruction from the presence of the Lord” (2 Thessalonians 1:8-9, KJV).
• Jude 1:7 recalls how Sodom and Gomorrah underwent an earthly punishment of fire as “an example of suffering the vengeance of eternal fire.”
• And the Book of Revelation vividly describes the final judgment: “And whosoever was not found written in the book of life was cast into the lake of fire” (Rev 20:15).
• It even specifies the duration: “the smoke of their torment ascendeth up for ever and ever; and they have no rest day nor night” (Revelation 14:11).

In the New Testament, the doctrine of hell becomes very explicit: it is eternal, conscious punishment, away from the presence of God’s goodness.

One remarkable continuity with the Old Testament is found in that messianic prophecy we noted: “Thou wilt not leave my soul in hell [Sheol]…” (Psalm 16:10).

In Acts 2:27, the Apostle Peter quotes this verse and applies it to Jesus, saying that Jesus’ soul was not left in Hades nor did His body see corruption – rather, He was resurrected.

This shows that Hades = Sheol, and also that Jesus fulfilled the promise of victory over the grave. He spent a brief time in the realm of the dead (between His death and resurrection), but it could not hold Him.

Thus, even in discussing hell, we see a fulfillment of prophecy in Christ. We’ll talk more about how Jesus fulfills and conquers hell in a moment.

To sum up the New Testament teaching on hell: There is a real place of post-mortem torment for the unrighteous (Hades, then Gehenna) and a real place of blessedness for the righteous (Paradise, then ultimately the New Heavens/New Earth with God).

Hell is described in the starkest of terms – unquenchable fire, darkness, weeping, “where their worm dies not” – to impress on us that it’s the worst possible fate. It is eternal, just as eternal life is eternal​.

Jesus and His followers urgently warn people so that no one has to end up there.

And importantly, the New Testament reveals that through Jesus Christ, God has provided a way of salvation so that we can be forgiven and rescued from hell – something the Old Testament saints looked forward to without fully understanding.

Patterns, Symbolism, and Spiritual Meaning: Imagery of Hell in Scripture

One thing that can confuse readers is the highly figurative language the Bible uses to describe hell. Are we talking about a literal lake of fire, real worms, actual darkness, etc.?

It’s a great question – and it seems that much of the language is indeed symbolic or metaphorical. But (and this is very important) symbolic language in Scripture still points to real truths, often truths too great for words.

In other words, the symbols are trying to convey a reality that we can barely imagine. As one Bible teacher explained, we shouldn’t comfort ourselves by saying “oh, fire and worms are just metaphors,” because symbols usually point to something more intense than themselves, not less.

No one uses an over-the-top metaphor to describe something trivial – we use extreme images when the reality is so serious that ordinary language fails​. So, what are the common biblical images of hell, and what do they signify spiritually?

Fire – God’s Holy Judgment:

Fire is the most famous symbol of hell. Jesus calls it “unquenchable fire” and Revelation calls it a “lake of fire.” In Scripture, fire often represents the righteous judgment of God – His holy wrath against sin​.

• For example, God rained down fire on Sodom and Gomorrah as judgment (Genesis 19:24), and Isaiah 30:33 speaks of “Tophet” (a place of burning) prepared by the Lord, with “the breath of the LORD, like a stream of brimstone, doth kindle it.”

These instances show God’s anger against grievous sin using literal fire, which then becomes a symbol of His ultimate judgment​. In a spiritual sense, fire signifies torment (painful suffering) and purification (fire consumes impurities).

Hell’s fire is not purifying in that it makes anyone better (it does not), but it is the full consumption of sin in God’s justice.

The fire is “unquenchable” – meaning it never goes out – symbolizing that the judgment is eternal and cannot be “put out” or escaped.

Some have suggested that the fire of hell also represents the burning anguish of a guilty conscience or the inextinguishable sinful desires that never get satisfied – an “inner fire” if you will.

• Whether or not that is specifically intended, we do know the fire is tied to torment (Luke 16:24, the rich man begs for a drop of water to cool his tongue “for I am tormented in this flame”). Thus, fire = pain, judgment, the active displeasure of God against sin.

Darkness – Separation from God:

• How can hell have both fire (which produces light) and darkness? This paradox tells us the language is symbolic. “Outer darkness” is mentioned as the fate of some in Jesus’ parables (e.g. Matthew 22:13).
• This image emphasizes being cast away from God’s presence – since “God is light, and in Him is no darkness” (1 John 1:5).

To be in outer darkness is to be cut off from the Light of God’s face, utterly alone and lost. Spiritually, this speaks of isolation, hopelessness, and the removal of all that is good (since all goodness comes from God’s presence).

• Jude 1:13 speaks of false believers for whom is reserved “the blackness of darkness forever.”

We can think of darkness as the relational aspect of hell – the absence of fellowship with God, and likely no meaningful fellowship with others either. It is lonely.

It is sometimes said that hell’s worst torment is eternal separation from God – never to experience His love or favor again​.

• Paul describes the lost as “shut out from the presence of the Lord” (2 Thess. 1:9 NIV).

Indeed, Jesus on the cross experienced a taste of this when He cried, “My God, My God, why hast Thou forsaken Me?” – a darkness fell over that scene, highlighting the connection of hell with being forsaken by God.

In sum, darkness = being forsaken, alone, and without God’s light – a key aspect of what hell means.

Undying Worm – Corruption and Shame:

• Three times in the Gospels Jesus quotes the haunting line, “Where their worm dieth not” (Mark 9:44, 46, 48 KJV).
• This reference comes from Isaiah 66:24, which describes the fate of rebels against God: “they shall go forth, and look upon the carcases of the men that have transgressed against Me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”

In the garbage dump imagery of Gehenna, worms (maggots) would gorge on the decaying matter. So, “undying worm” paints a grotesque picture of ongoing decomposition – yet in hell, the “carcass” never fully decomposes, and the worm never dies.

The worm could symbolize never-ending decay – a soul eternally in a state of death, but never reaching the end of death. It also can symbolize guilt or the gnawing consequences of sin that never go away.

Some theologians have suggested “the worm that never dies” is a person’s conscience endlessly accusing them. In any case, it conveys an image of disgrace and loathsomeness.

Hell is the ultimate shame – a perpetual state of being “abhorred” (Isa. 66:24). So undying worms = unending decay and shame for the wicked.

Weeping and Gnashing of Teeth – Regret and Anguish:

• Jesus frequently said that in that place “there will be weeping and gnashing of teeth” (e.g. Matthew 8:12, 13:42, 22:13, Luke 13:28).

Weeping obviously indicates sorrow, suffering, and despair. Gnashing of teeth is an oriental expression for extreme anguish and bitter regret (think of someone grinding their teeth in pain or mental torment).

It may also imply anger – perhaps the damned continue to feel anger even in hell – but more often it’s taken as intense frustration and remorse.

In practical terms, this phrase shows that those in hell are fully aware of their loss and are in emotional and spiritual agony over it. There is no sense of peace, only continual weeping and grinding anguish.

Other imagery:

• The Bible uses a few other illustrations. Jesus likened hell to “a prison” in some parables, implying there’s no escape until the debt is paid (and the debt of sin is infinite, thus never payable – Matthew 5:25-26).
• Peter speaks of hell for fallen angels as “chains of darkness” and a deep pit (2 Peter 2:4, Jude 1:6), highlighting restraint and subjugation.
• Revelation 9 and 20 mention a “bottomless pit” (the Abyss) – conveying a sense of endless fall or depth of despair.

All these metaphors – fire, darkness, worms, prison, abyss, etc. – combine to give us a composite picture of hell’s spiritual meaning: it is the complete and eternal ruin of a person, in which everything good and life-giving is absent and everything painful and evil consumes the soul.

It’s worth noting that even if some of this language is figurative, the reality is not any more comforting. If anything, as John Piper noted, if flames are symbolic, it’s because the reality is something far more dreadful than literal fire.

The Bible “tells us what hell is like,” using the most terrifying terms, but it doesn’t fully describe what hell is​. This means there may be aspects to hell that are beyond human description.

What we do know is that hell is the ultimate separation from God – called “the second death” – and yet it is not the annihilation of existence. It is an ongoing state, as eternal as the life the saved ones enjoy​.

In that sense, hell is the polar opposite of heaven: as unending and real as heaven’s joy is, so unending and real is hell’s misery​.

Continuity Between Old and New Testaments: One Story, One Justice, One Salvation

Sometimes people have the misconception that the Old Testament and New Testament present entirely different ideas about judgment or hell – for example, thinking the OT is all fire and brimstone while the NT is only love and forgiveness.

In reality, there is a strong continuity between the testaments regarding God’s justice and the concept of hell, even as the later scriptures add clarity and detail. Here are some ways the Old and New Testaments connect on this doctrine:

Same God, Same Holiness:

First and foremost, the God of the Old Testament is the God of the New. His character does not change. God’s holiness and justice are eternal, which means sin has serious consequences in both OT and NT.

The OT shows God’s wrath against sin in events like the flood, Sodom and Gomorrah, the judgments on Israel, etc., giving previews of the ultimate judgment. The NT continues this by describing the final judgment and hell in more explicit terms.

In fact, one reason hell is described to us is “to demonstrate to us the magnitude of His holiness. Hell is what hell is because the holiness of God is what it is”​.

In other words, God’s absolute purity and goodness demand that evil be dealt with, and hell is the ultimate outworking of that truth.

There’s no contradiction: the loving Jesus of the NT is also the one who warned that “it is a fearful thing to fall into the hands of the living God” (Hebrews 10:31) if we reject His mercy.

Sheol = Hades:

We’ve already pointed out the linguistic continuity: whenever the NT uses “Hades,” it’s directly paralleling the OT concept of “Sheol”​. For example, Acts 2:27 (quoting Psalm 16) equates the two.

Revelation 20:13-14 says “death and hell [Hades]” gave up the dead, which corresponds to the OT statement that God will ransom people from the power of Sheol (Hosea 13:14).

So, readers of Scripture can be assured that we’re dealing with one consistent idea of the intermediate state of the dead across the whole Bible. What changed with Christ’s work was not that the concept of the afterlife suddenly did a 180, but that the destination of the righteous was gloriously improved.

As one pastor explains, “The Old Testament speaks of Sheol inclusively, and even the righteous dead descend there. However, because of Jesus’ victory over death and the liberty He brings to the righteous in Sheol, Jesus does not teach that believers go to Hades, but rather that believers will be with Him in heaven”​.

This is a beautiful continuity-with-development: the Old Testament faithful went to Sheol (the “good side” of it, often called “Paradise” or “Abraham’s bosom”), and the New Testament reveals that Jesus freed those captives and brought them into God’s heavenly throne room.

Now, after Christ, believers don’t go “down” to Sheol; they go directly “up” to be with Jesus. The unrighteous, meanwhile, were always in a condition of separation and suffering, and remain in Hades awaiting final judgment.

This continuous story arc shows God’s consistent plan: He always intended to save a people for Himself and give them life beyond the grave, and He always warned that those who persist in wickedness would face His judgment after death. The core doctrine is the same, but the stage of fulfillment is further along in the NT.

Prophecies and Fulfillments:

The Bible also contains specific prophecies and types that connect to the doctrine of hell and are fulfilled in Christ. We’ve already mentioned one major prophecy: “You will not abandon my soul to Sheol” (Psalm 16:10).

This was written by David, but in retrospect it was clearly a prophecy of the Messiah’s resurrection. Indeed, the New Testament confirms that Jesus fulfilled this – His soul was not left in Hades, and His body did not decay, because God raised Him up​.

This is hugely significant: it means Jesus conquered hell and death on our behalf. No human being could escape the grip of Sheol – but Jesus broke out of it, opening the way for us to do the same in Him.

Another Old Testament passage, Hosea 13:14, has God promising “I will ransom them from the power of Sheol; I will redeem them from death. O death, I will be thy plagues; O Sheol, I will be thy destruction”.

The Apostle Paul echoes this triumphantly in 1 Corinthians 15:55 – “O death, where is thy sting? O grave [Hades], where is thy victory?” – celebrating that through Christ’s resurrection, death and Hades have lost their victory.

The “sting” of death (which is sin) has been dealt with at the cross, so death cannot hold God’s people forever. This is essentially a prophecy of hell’s defeat for the saved, fulfilled by Jesus.

Types of Christ involving “hell”:

There are also fascinating typological foreshadows in the Old Testament that connect to Christ’s victory over hell. One of the clearest is the story of Jonah.

Jonah was swallowed by a great fish and was in its belly for three days and nights.

While inside, Jonah prayed to God saying, “Out of the belly of hell cried I... The waters compassed me about… yet hast Thou brought up my life from corruption, O Lord my God” (see Jonah 2:2, 2:6 KJV).

Notably, “hell” here is Sheol – Jonah poetically describes himself as having gone down to the realm of death. After the third day, the fish vomited Jonah out alive, effectively a resurrection-like deliverance.

Jesus directly linked this event to Himself: “For as Jonah was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matthew 12:40 KJV).

Jonah’s ordeal was a type (a prophetic foreshadow) of Christ’s death, descent to Hades, and resurrection. Just as Jonah emerged to preach salvation to Nineveh, Jesus rose and proclaimed salvation to the world.

Early Christians even theorized that when Jesus was “in the heart of the earth” for three days, He was announcing His victory to the departed (see 1 Peter 3:18-19, where Christ “preached to the spirits in prison”).

The details can be mysterious, but the big picture is clear: Jonah’s temporary “hell” and deliverance foreshadowed Jesus conquering the real hell for us​.

As one commentary notes, Jonah’s story happened around 900 years before Christ and stands as a “remarkable prophetic type” of the miracle Jesus accomplished to bring us salvation.

One plan of salvation:

Both testaments also agree on how to avoid hell – namely, by trusting in God’s provision. In the OT, believers placed their faith in God’s promises (often through the sacrificial system, which atoned for sin in a symbolic way).

In the NT, it’s revealed that those sacrifices pointed to Jesus, the Lamb of God who takes away the sin of the world. Thus, people in the OT were saved by Christ’s work applied backward in time, in a sense, through their faith in what God would do.

There has always been only one way to escape the judgment of hell: God’s mercy. As Psalm 86:13 says, “great is Thy mercy toward me: and Thou hast delivered my soul from the lowest hell.” In the NT, we see this mercy fulfilled: “God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16).

“Perish” in that famous verse essentially means suffer the ultimate loss (contrast with everlasting life) – in other words, hell. Through Jesus, God remained just (He dealt with sin) and became the justifier of those who believe (Romans 3:26).

There’s a beautiful continuity: the justice of hell magnifies the grace of the gospel. The more we understand how serious our sin is – serious enough to deserve eternal separation – the more we appreciate what Jesus did to save us.

In summary, the Old and New Testament teachings about hell are two parts of the same unfolding story. The OT establishes that God is holy and will punish evil, and that death/Sheol awaits all humans – yet God’s people hoped in His redemption beyond the grave.

The NT reveals the person of the Redeemer (Jesus) and gives a clearer picture of the final state: heaven for the redeemed, hell for the lost.

There is continuity in justice (God’s righteousness doesn’t change) and continuity in love (God’s desire to save doesn’t change). Hell is the dark backdrop that makes the light of Christ’s salvation shine even brighter.

Christ’s Victory Over Hell: Messianic Fulfillment and Hope

While the doctrine of hell is grim, the Bible also presents it in the context of good news – because it highlights what Jesus accomplished. We’ve touched on this, but let’s focus specifically on how the concept of hell ties into Christ’s mission:

Jesus experienced the “curse” of sin for us:

On the cross, Jesus famously cried out, “My God, My God, why have You forsaken Me?” (Matthew 27:46).

In that moment, Jesus was experiencing the forsakenness that sin produces – essentially, separation from the Father’s favorable presence. Many theologians have pointed out that Jesus endured the equivalent of hell on our behalf during those hours of suffering. Not that He literally went into the lake of fire at that moment, but spiritually, He bore the full penalty of sin which is God’s wrath and abandonment.

Isaiah 53:10 says it pleased the Lord to crush Him, putting Him to grief as an offering for sin. Galatians 3:13 says, “Christ has redeemed us from the curse of the law, being made a curse for us.”

The “curse” ultimately is death and damnation. By becoming our substitute, Jesus absorbed that curse, so that those who trust Him will never have to face it. Essentially, Jesus stepped in front of the “hell” we deserved and took it upon Himself on the cross. This is the heart of the gospel.

Descended into Hades and rose again:

After His death, Jesus’ body lay in the tomb, but as a human being with a true human soul, we believe His soul went to Sheol/Hades (the realm of the dead). However, unlike everyone else, His soul was not left there!

This was prophesied as we saw (Psalm 16:10) and declared in Acts 2:31. On the third day, Jesus rose from the dead, defeating the power of death and Hades. Revelation 1:18 proclaims that Christ now holds “the keys of hell and of death,” meaning He has authority over them – He can unlock the gates of Hades and set the captives free.

And that’s exactly what He did for those who were in the “comfort side” of Sheol – He brought them to heaven (Ephesians 4:8). Now, for those who belong to Christ, death has lost its sting.

Jesus said in John 11:25, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.” When Jesus rose, it was the death knell for hell (pun intended) – at least for all who would be saved.

The future: casting death and Hades into Hell:

The story isn’t fully over yet. The Bible speaks of a future moment after Christ’s return and the final judgment when Death and Hades themselves are thrown into the lake of fire (Revelation 20:14).

This is a dramatic way of saying that Christ’s victory will be complete and final – death will be no more, and Hades (the realm of the dead) will no longer be needed or allowed to exist. All evil – including Satan, his demons, and unrepentant sinners – will be confined to the lake of fire, utterly separated from God’s new creation.

Meanwhile, God’s people will enjoy a new heaven and new earth where righteousness dwells (Revelation 21). So ultimately, hell (the lake of fire) stands as a monument to God’s justice and victory.

When we see that Death and Hades (and the devil) end up in hell, it reminds us that these terrible enemies are defeated. “The last enemy that shall be destroyed is death” (1 Corinthians 15:26).

Indeed, “death is swallowed up in victory” (1 Cor 15:54) – interestingly using the imagery of being swallowed, which is what Sheol was pictured doing. In the end, God swallows up the swallower (Sheol), through the triumph of Jesus.

Our Champion with the keys:

In ancient cities, possessing the “keys” of a fortress or prison symbolized control. Jesus holding the keys of hell (Rev 1:18) means He is in control of who goes free.

If we belong to Him, He’s promised that “the gates of hell shall not prevail” against His church (Matthew 16:18). This means that death and the grave cannot ultimately keep us from Him.

We might die, but we’ll be raised immortal – hell has no claim on a believer, because Jesus paid our debt. This brings immense comfort: Christ has beaten the enemy on our behalf. We sometimes sing, “O victory in Jesus, my Savior forever!” That victory includes victory over hell.

A Greater Jonah, a Greater Salvation:

Remember how Jonah’s story ended with him being released and preaching salvation to Nineveh? Jesus, the greater Jonah, rose and sent His disciples to preach the good news to all nations so that people could escape condemnation.

The name “Jesus” (Yeshua) itself means “The Lord is salvation,” which Jonah even foreshadowed when he said, “Salvation is of the LORD” (Jonah 2:9) after being delivered. Everything in Scripture points to Jesus as the answer to the problem of sin and hell.

He fulfilled the sacrificial system (He is our Passover Lamb), He fulfilled the prophecies of a suffering servant who would bear iniquities, and He fulfilled the role of a conquering King who will judge evil and rescue His people.

So when we think of hell, Christians ultimately are led to think of the cross and the empty tomb, where our Lord dealt with hell for us.

In practical terms, this means that no one needs to go to hell – God has gone to extraordinary lengths to provide a rescue. Hell was “prepared for the devil and his angels,” not for mankind​.

Jesus’s work is sufficient to save anyone who comes to Him. Sadly, if someone refuses that salvation, they are choosing to side with Satan’s rebellion and will end up sharing in that punishment.

C.S. Lewis framed it this way: in the end, either a person says to God, “Thy will be done,” or God says to the person, “thy will be done” – meaning if we insist on rejecting God, He honors that choice, and that is essentially what hell is (being left to our own self-chosen path, apart from God forever).

Therefore, the doctrine of hell, when seen through the lens of Christ, should fill us not only with sober reverence, but also with gratitude and urgency. Gratitude, because Jesus “delivered us from the wrath to come” (1 Thessalonians 1:10). Urgency, because for those who have not received Christ, the stakes are as high as they could possibly be.

Warnings and Encouragements for Christians

The Bible’s teachings on hell carry with them both strong warnings and meaningful encouragement for us. God didn’t tell us about hell to satisfy our curiosity about the afterlife; He told us so that it would impact our lives and choices. Here are some of the key instructions and applications Scripture gives regarding the concept of hell:

1. Take sin and judgment seriously (Warning against complacency):

The reality of hell is meant to be a wake-up call. Jesus often warned His listeners to do whatever it takes to avoid going to hell.

In very dramatic language, He said “if your hand or foot causes you to sin, cut it off… and if your eye causes you to sin, pluck it out. It’s better for you to enter life maimed or one-eyed, than for your whole body to be cast into hell” (paraphrasing Matthew 18:8-9, Mark 9:43-47).

This doesn’t mean literally mutilate yourself; it means we should be ruthless with our sins and spiritual stumbling blocks. Nothing is worth holding onto if it drags us toward hell.

The Apostle Paul similarly urges, “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire…” (Colossians 3:5 ESV). Why? “For which things’ sake the wrath of God cometh on the children of disobedience” (Col. 3:6 KJV).

In other words, don’t play around with the kinds of sins that send people to hell. Even as saved believers, we need to “walk worthy” of our salvation and not treat sin lightly. The fear of the Lord – a reverent respect for His holiness – is healthy.

Jesus said plainly, “Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!” (Luke 12:5 NKJV). This teaches us the right perspective: we ought not fear human opinions or even physical death nearly as much as we fear God’s judgment.

A holy fear can lead us to repentance and wisdom (Proverbs 16:6). So the warning is: turn from sin, turn to God, while there is time. “Today, if you hear His voice, do not harden your hearts” (Hebrews 4:7). Hell is real, so repentance is urgent.

2. Be motivated to share the gospel (Warning for the church’s mission):

Knowing the terror of hell should stir Christians to compassionately evangelize. If we truly believe what the Bible says, we’ll agree with Jude, who said we should “save others by snatching them out of the fire” (Jude 1:23 ESV).

The Apostle Paul, understanding the reality of judgment, said, “Knowing therefore the terror of the Lord, we persuade men” (2 Corinthians 5:11 KJV).

This wasn’t about scaring people with fire and brimstone for its own sake, but about lovingly warning them the way Jesus did. We should emulate Jesus: He warned about hell more than anyone, out of love for souls​.

In today’s culture, it can be tempting to shy away from mentioning hell – it’s not a “pleasant” topic. But true love sometimes means telling hard truths.

We can ask God for wisdom to speak on these matters with both grace and truth, never out of a desire to judge others (for we too were headed there apart from grace), but out of genuine concern.

The encouragement here is that our message of the gospel is literally life-saving. Every person who turns to Christ is a soul rescued from eternal loss. That perspective gives weight and urgency to our prayers, our missionary efforts, and our personal witness.

3. Find comfort in God’s justice (Encouragement in trials):

Hell also assures us that justice will ultimately be done. We live in a world where many evils go unpunished in this life. Sometimes the wicked prosper and the righteous suffer. The doctrine of eternal judgment is a reminder that God’s scales will be balanced in eternity.

Psalm 73 details a believer struggling with the prosperity of the wicked, until he remembers their “latter end” – then he understands that those who are far from God will perish (Psalm 73:17-19,27).

As Christians, when we face persecution or see gross injustice, we can take comfort that no one truly “gets away with” evil. Either they repent and Christ pays for their sin (as He did for us, which is cause for gratitude, not gloating), or they persist and face God’s judgment.

Passages like Revelation 20 and 2 Thessalonians 1:6-10 reassure us that God will right all wrongs. This doesn’t make us gleeful about anyone going to hell – God Himself says “I have no pleasure in the death of the wicked” (Ezekiel 33:11).

But it does provide a sense of moral order in the universe: ultimately every account will be settled. For those enduring suffering, this can be an encouragement to endure and to leave vengeance to the Lord (Romans 12:19).

4. Rejoice in your salvation (Encouragement for believers):

On a very personal level, the reality of hell should make saved people overflow with thanksgiving and relief toward God. The more we grasp what we deserved, the more we appreciate what we received instead. Jesus said, “rejoice that your names are written in heaven” (Luke 10:20).

We could just as easily have been destined for the lake of fire, but in love God chose us, drew us to faith, and wrote our names in the Book of Life. In Luke 16, Lazarus might have had a miserable life on earth, but now he rests comforted; the rich man had a life of luxury, but without God, he found himself in torment.

This reversal shows that knowing Christ, even if outwardly one’s life is hard, is worth everything – because eternity will far outweigh the present. Believers can say, like Paul, “Jesus delivered us from the wrath to come” (1 Thess. 1:10) and “there is now no condemnation to those who are in Christ Jesus” (Romans 8:1).

No condemnation! That’s huge. It means we are truly forgiven, our slate wiped clean by Jesus’ blood. This should fill us with joy and peace. The New Testament often encourages holy living by reminding believers of the hell they’ve escaped and the heaven they’re destined for.

For instance, after listing sins that lead to exclusion from God’s kingdom, Paul says “and such were some of you: but you are washed, but you are sanctified…” (1 Corinthians 6:11).

We are new creations now, no longer under wrath. So take heart! If you trust in Christ, hell is not in your future; instead, “God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (1 Thessalonians 5:9).

In moments of doubt or fear, you can cling to Jesus’ promise in John 5:24: “He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” You will not come into condemnation – what a reassuring word!

5. Live with eternal perspective (Instruction for holy living):

The reality of heaven and hell should give us an eternal perspective on what really matters. Jesus asked, “What shall it profit a man, if he shall gain the whole world, and lose his own soul?” (Mark 8:36). Knowing about hell teaches us that no earthly gain can compensate for the loss of one’s soul.

It helps us prioritize our relationship with God above all. It also helps us endure hardships now, because we know the eternal weight of glory (2 Cor. 4:17) or the alternative.

When tempted to sin, we might recall the serious warnings and say, “No, I will not flirt with that; I’ve been saved from that path.” When tired or discouraged in doing good, we might remember that others’ eternal destinies are at stake and find renewed energy out of love.

Essentially, keeping one eye on eternity makes us more faithful and balanced in this life. The doctrine of hell, sobering as it is, can thus refine our character – teaching us to fear God, hate sin, love sinners, and treasure grace.

Clearing Up Common Misconceptions About Hell

Because hell is such a difficult concept, many misconceptions and folk ideas circulate about it. It’s important to compare these with what the Bible actually says. Let’s address a few of the most common misunderstandings, especially those that conflict with the biblical portrayal of hell:

Misconception #1: “A loving God would never send people to hell.”

Biblical Truth: God is love (1 John 4:8), but He is also holy and just. His love doesn’t cancel out His justice. In fact, God’s love provided the solution to keep us out of hell – the sacrifice of Jesus – but if someone rejects that solution, a loving and just God will not force them into heaven.

It’s important to understand that God doesn’t want anyone to perish; “He is not willing that any should perish, but that all should come to repentance” (2 Peter 3:9).

He takes “no pleasure” in the death of the wicked (Ezek. 33:11). That’s why He made salvation available. However, if a person persistently refuses His grace, God’s justice must prevail.

In one sense, God does send people to hell – He is the Judge who pronounces the sentence (Matthew 25:41, Revelation 20:15)​. But in another sense, people send themselves there – by deciding they want no part of God, they effectively choose a destiny apart from Him.

As C.S. Lewis said, the doors of hell are locked “from the inside.” God’s love was proven at the cross; He will not unlovingly drag someone, kicking and screaming, into heaven against their will.

So, a loving God doesn’t “send” people in an arbitrary way – people end up in hell as a fair result of their own rejection of God’s love. Moreover, those in hell will ultimately acknowledge the justice of God’s judgment (Philippians 2:10-11, Psalm 76:10).

God’s ways are true and righteous – even His judgments​. Rather than being “unloving,” the doctrine of hell shows how serious God’s love is – He respects human choice, and He also loved us enough to warn us repeatedly so we need not go there.

Misconception #2: “Hell is just a myth or a scare tactic; it isn’t real.”

Biblical Truth: The Bible explicitly and repeatedly affirms that hell is real. As noted earlier, Scripture mentions hell (by various names) many times – 167 times in the Bible by one count​.

Jesus personally taught about hell in clear terms​. If we trust Jesus, we have to take His words seriously. He spoke of hell as a real place with real consequences (see Matthew 10:28, Luke 12:5, etc.).

The rest of the New Testament also treats hell as a real destiny, not merely a symbol. For example, Revelation describes those not in the book of life being thrown into the lake of fire (Rev 20:15), and then contrasts that with the saved entering the New Jerusalem (Rev 21).

These are presented as real outcomes. The idea that hell is a “myth” or later invention usually arises from discomfort with the idea or from human speculation. But we shouldn’t “redefine hell or deny it” just because it’s hard to accept – that would be ignoring God’s Word​.

In fact, to deny or downplay hell is to effectively call Jesus a liar or misguided, since He spoke so much about it. Instead, with humility, we acknowledge that hell is real because God says so.

This truth should lead us not to cynicism or fear-mongering, but to a sober understanding of life’s stakes. It also highlights the magnitude of what Jesus accomplished – if hell weren’t real, the cross would make little sense. But because hell is real, the cross shows God’s love in rescuing us from a very real peril.

Misconception #3: “Hell is just the grave – when you’re dead, you’re dead (no consciousness).”

Biblical Truth: While the word “hell” in the KJV sometimes refers to the grave (Sheol), the overall biblical teaching makes clear that there is conscious existence after death. The imagery of the “worm that dieth not” and “fire not quenched” implies ongoing experience​.

Jesus’ story of Lazarus and the rich man (Luke 16) plainly shows the rich man conscious, aware, and in torment after death, and Lazarus comforted. Some argue that’s “just a parable,” but even if it is, Jesus wouldn’t base a parable on a completely false view of the afterlife – the story presupposes consciousness beyond the grave.

Additionally, Jesus told the thief “Today you will be with Me in paradise,” which presumes the thief would be conscious with Jesus that very day in the afterlife. The Book of Revelation speaks of the “smoke of their torment” going up forever (Rev 14:11) and people being “tormented day and night forever” (Rev 20:10).

These phrases strongly indicate ongoing awareness. If hell were simply annihilation (ceasing to exist), such phrases would be misleading. The term “second death” (Rev 21:8) doesn’t mean “second non-existence”; it means a second kind of death – eternal separation from God – as opposed to the first death (physical).

So biblically, hell is more than just the grave. It is a state of “everlasting contempt” (Daniel 12:2) and “everlasting destruction” (2 Thess. 1:9) – phrases that imply everlasting ruination, not momentary existence and then nothing. Granted, some sincere Christians hold an “annihilationist” view (believing the unsaved will eventually be destroyed and not suffer eternally).

However, the mainstream historic interpretation of Scripture is eternal conscious punishment, and verses like those above are why. In any case, absolutely nowhere does the Bible teach that the wicked simply cease to exist at death with no consequences.

Hebrews 9:27 says, “It is appointed unto men once to die, but after this the judgment.” There is an “after this” where judgment (and thus continued existence) occurs. So the idea that dead = non-existent is not biblical.

Misconception #4: “Satan rules in hell and demons torture people there.”

Biblical Truth: This is a common cartoonish image – the devil with a pitchfork gleefully poking sinners amid flames. But Scripture never depicts Satan as the ruler of hell. Quite the opposite: Satan is terrified of his future in hell because it means his own defeat and torment. The Bible says hell (the lake of fire) was “prepared for the devil and his angels”.

It’s the place of their ultimate punishment, not their kingdom. In the current age, Satan is not in hell yet – he roams the earth and the heavenly realms (1 Peter 5:8, Job 1:7, Ephesians 2:2).

In the end, Revelation 20:10 says the devil will be thrown into the lake of fire and “shall be tormented day and night forever and ever.” He’s an inmate, not the warden.

The ones carrying out judgment in hell are not Satan or demons, but God Himself authorizes the judgment. Some have speculated that perhaps holy angels might “guard” the prison of hell in some way, but that’s not explicit. What we do know is that God is in charge of final judgment.

Jesus says in Matthew 25 that He is the King who will say to the cursed, “Depart from Me into the everlasting fire…” (Matt 25:41). Satan will be one of those cursed beings cast out. There is no indication in Scripture that Satan will have any dominion or pleasure in hell.

So, we should correct our mental images: Hell is not a giant torture chamber run by demons; it is a place of just retribution where Satan himself is bound in chains and fire by the power of God.

(As a side note, this means one should not think they’d prefer hell because “that’s where my friends will be and we’ll party with the devil.” There is no party – not even a devilish one. Hell is described as loneliness and pain, not camaraderie. The devil will not be entertaining anyone; he’ll be too busy being in anguish himself.)

Misconception #5: “Only truly bad or evil people go to hell – ordinary good people don’t.”

Biblical Truth: We human beings tend to rank sins and compare ourselves with others, thinking “I’m not that bad; surely hell is only for monsters like Hitler or child abusers.”

But the Bible says all have sinned and fall short of God’s glory (Romans 3:23). The standard for heaven is absolute perfection and holiness – nothing less can dwell in God’s presence. That’s why we all need a Savior.

James 2:10 reminds us that if someone keeps the whole law and yet offends in one point, he is guilty of all – meaning even one sin breaks our fellowship with a holy God. In terms of who deserves hell, the sobering answer is: every one of us, on our own.

Romans 3:10 says “There is none righteous, no, not one.” Jesus didn’t divide people into “good enough for heaven” vs “bad enough for hell”; He divided them into those who repent and believe vs those who do not.

We see “good” people (by human standards) end up in torment in Jesus’ teachings – e.g., the rich man in Luke 16 wasn’t a notorious criminal; he was likely a respected man, but he lived only for himself and had no love for God in his heart.

Conversely, some truly outwardly bad people (tax collectors, prostitutes, the thief on the cross) repented and were forgiven, welcomed by Jesus into Paradise. The determining factor is not the magnitude of one’s individual sins, but whether one has received God’s forgiveness and new life in Christ.

Jesus said, “Unless one is born again, he cannot see the kingdom of God” (John 3:3). So, “good people” by worldly standards may still be lost – because none of us can claim to be without sin or worthy on our own.

The only people who won’t be in heaven are those who don’t want God’s rule over their life – whether they are outwardly immoral or outwardly moral.

In John 3:18, Jesus said, “He who believes in Him [the Son of God] is not condemned; but he who believes not is condemned already… because he has not believed in the name of the only begotten Son of God.” That’s the dividing line.

That said, the Bible does indicate degrees of punishment – severe wickedness will be judged more severely (Luke 12:47-48 speaks of some receiving “many stripes” vs “few stripes”; also Matthew 11:22 suggests it will be more tolerable for Sodom than for unrepentant towns that heard Jesus’ message).

So a moral person who dies Christless might have a lesser degree of torment than a Hitler – but regrettably, they will still be outside of heaven, which is ultimately what hell is.

The common misconception that “I’m pretty good so I’ll be fine” is one of Satan’s favorite lies. The truth: “all our righteous acts are like filthy rags” (Isaiah 64:6) apart from Christ’s righteousness. We all desperately need His grace.

The wonderful news is that Christ’s salvation is sufficient for all – from the “chief of sinners” to the seemingly upright citizen, anyone who calls on the Lord will be saved (Romans 10:13).

Misconception #6: “There’s a second chance after death (or such a place as purgatory).”

Biblical Truth: The Bible gives no indication of any opportunity to repent or be saved after death. As mentioned, Hebrews 9:27 says after death comes judgment – not a second probation period.

Jesus’ story of the rich man and Lazarus in Luke 16 is instructive here: the rich man, after death, wanted relief and even pleaded that someone warn his brothers, but there was a “great gulf fixed” and no way out for him.

Abraham tells him that his brothers have the Scriptures to warn them – implying that this life is the time to heed the warnings (Luke 16:27-31).

The New Testament consistently urges people to repent now, in this life. “Now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2).

If people were going to get a chance to turn to Christ after experiencing a bit of hell, that would surely be clearly stated, as it’s a big deal – but it’s not stated at all.

The idea of purgatory, a temporary purification fire for believers who aren’t fully holy yet, is not found in Scripture. That concept came from later church tradition, not the Bible.

The biblical teaching is that Jesus’ blood cleanses us from all sin (1 John 1:7); if we are in Christ, when we die, we are “absent from the body, present with the Lord” (2 Cor 5:8) – fully accepted because of Jesus.

And if someone dies without Christ, there is no biblical hint that they get to rethink their choice. In fact, Revelation 22:11 portrays a scene at the very end: “He that is unjust, let him be unjust still… he that is righteous, let him be righteous still.”

In eternity, one’s state is essentially set. So the loving warning of Scripture is to urgently encourage people to be reconciled to God now. The door of mercy is wide open in this life, but after death, there is a “fixed gulf.”

Those are just a few misconceptions – there are others (like “Hell will be one big party” or “maybe hell isn’t eternal after all”). But as we’ve shown, the biblical portrayal of hell is sober and clear: it is real, eternal, conscious, and utterly avoidable by the grace of God.

Before closing, let’s highlight that God’s heart is for salvation, not condemnation (John 3:17). If someone finds themselves alarmed by the idea of hell, that alarm is meant to drive them toward God, not away.

Sometimes people caricature Christians as gleefully preaching hellfire – but any Christian who truly understands this doctrine will speak with tears in their eyes, yearning for people to choose life.

We have no business speculating beyond what Scripture says, nor should we soften what Scripture says. Our job is to faithfully relay God’s warning and His invitation.

Conclusion: Truth and Grace

The concept of hell is indeed a hard truth, but it is a truth revealed in Scripture for our good. As modern Christians, we approach this topic with a mix of fear and trembling, compassion and concern.

Hell shows us what sin really deserves – it pulls no punches about the seriousness of rejecting God. At the same time, hell highlights the wonder of God’s love – because He made a way for us to be saved from it, at immense cost to Himself.

When we contemplate hell, it should make us grateful for Jesus, reverent toward God’s holiness, and compassionate toward those who are still far from God.

In this friendly blog-style discussion, we’ve defined terms like Sheol, Hades, Gehenna, and the lake of fire. We’ve seen how the Old Testament lays the groundwork and the New Testament brings the picture into sharp focus.

We explored the vivid imagery – from fire to darkness – that the Bible uses to get the point across, and we discerned the continuity of God’s plan from Genesis to Revelation.

We also rejoiced in how Jesus, our Savior, has the keys and has gone to prepare a place in heaven for us (John 14:2) so that we never have to fear the pains of hell. Finally, we addressed common misconceptions, bringing our understanding in line with the Bible’s teaching.

If there’s one final takeaway, it’s this: hell is real, but no one has to go there. “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16, emphasis added).

God’s desire is that we choose life. The doctrine of hell stands as a solemn warning of what happens if we refuse that life. But for all who embrace Jesus Christ, the Son of God, there is full forgiveness, no condemnation, and unending joy in God’s presence.

Let that dual reality spur us on. If you’re a believer, let it deepen your appreciation and your commitment to sharing the gospel. If you’re not sure where you stand with God, let it encourage you to take His offer of salvation seriously.

The same Bible that tells us about hell also tells us, “Whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13). Saved – rescued, delivered, safe. That is God’s heart for you.

In closing, though the topic of hell is weighty, we can trust that everything God does is good and right. We can say with Abraham of old, “Shall not the Judge of all the earth do right?” (Genesis 18:25).

Yes, He will. Hell is real, but so is heaven. Sin is deadly, but Jesus is mighty to save. May we all take refuge in Him and encourage others to do the same, so that the hope of eternal life eclipses the dread of hell. As the Apostle Paul exulted, “Thanks be to God, who gives us the victory through our Lord Jesus Christ!” (1 Corinthians 15:57). Amen.

Citations

• gotquestions.org GotQuestions.org, “What is the difference between Sheol, Hades, Hell, the lake of fire, Paradise, and Abraham’s bosom?” – Definition of Sheol and Hades as the realm of the dead in Hebrew and Greek usage, showing that the KJV “hell” can refer to this general place of departed souls.
• thecripplegate.com The Cripplegate (Jesse Johnson), “Sheol, Hades, and Gehenna: are there differences?” – Explanation that in the Old Testament Sheol was the realm for both the righteous and unrighteous dead, with scriptural examples (e.g. Jacob, David for the righteous; the wicked also descending to Sheol).
• gotquestions.org GotQuestions.org, “What is the difference between Sheol, Hades, Hell…” – Definition of Gehenna, derived from the Valley of Hinnom, and used by Jesus as a term for the place of post-death judgment, i.e. the final hell of fire.
• gotquestions.org GotQuestions.org, “What is the difference between Sheol, Hades, Hell…” – Description of the Lake of Fire in Revelation as the “final hell,” a place of eternal punishment for unrepentant beings (human and demonic), characterized by burning sulfur and unrelenting agony.
• thecripplegate.com The Cripplegate, “Sheol, Hades, and Gehenna: are there differences?” – Notes that Moses and other OT passages speak of the wicked going down to Sheol (e.g. Numbers 16:30, Deut. 32:22) and even describe fire of God’s judgment reaching into Sheol, indicating punishment for the unrighteous there.
• jdgreear.com J.D. Greear Ministries, “Is the Bible’s Language About Hell Literal or Figurative?” – Emphasizes that God tells us about hell to show His holiness; “Hell is what hell is because the holiness of God is what it is” – meaning hell’s severity is the direct result of God’s perfectly just wrath against sin, nothing more extreme than deserved.
• desiringgod.org Desiring God (John Piper), “Is Hell Just a Metaphor?” – Cautions against thinking the biblical language of fire and brimstone is “just symbolic” to diminish hell’s terror; instead, symbols point to a reality worse than the symbol, not a milder reality. (If fire is a symbol, the actual horror is greater, not lesser.)
• gotquestions.org GotQuestions.org, “What does it mean that hell is referred to as a lake of fire?” – Explains that terms like hell, the lake of fire, and outer darkness in Scripture are all referring to the same reality: the final destination of those who reject Christ, described as complete separation from God, never-ending and inescapable.
• gotquestions.org GotQuestions.org, “What does it mean that hell is referred to as a lake of fire?” – Discusses how fire is used as a symbol of God’s judgment, citing real-life biblical examples (Sodom’s destruction, Elijah calling down fire) and prophetic imagery (Daniel 7:10, Isaiah 30:33). The fact that the fate of the lost is pictured as a “lake of fire” underscores the seriousness of God’s judgment and uses the most horrific terms to convey how dreadful it is.
• icr.org Institute for Creation Research (Henry M. Morris), “Jesus and Jonah” – Draws the parallel between Jonah’s ordeal and Christ’s death/resurrection: Jonah said “Out of the belly of hell [Sheol] cried I” (Jonah 2:2) and spoke of his life brought up from corruption, which is compared to Psalm 16:10 (Messiah not left in Sheol, not seeing corruption). Jonah’s “resurrection” after three days serves as a prophetic type of Jesus rising from Hades/Sheol, victorious over hell.
• jdgreear.com J.D. Greear Ministries, “Is the Bible’s Language About Hell Literal or Figurative?” – Quotes a concise truth: “In one sense, God doesn’t send anyone to hell; we send ourselves. In another sense, God does send people to hell; and all His ways are true and righteous altogether.” – This addresses the tension in understanding God’s role versus human choice in damnation.
• gotquestions.org GotQuestions.org, “How can a loving God send someone to hell?” – Clarifies that while God is the one who judges (Luke 12:5; Rev 20:15), the person sent to hell is not a passive victim – they have exercised their personal responsibility in rejecting God’s offer. God in His love also provided the sacrifice of Christ to save sinners (Romans 5:8), so anyone ending up in hell has refused that love.
• gotquestions.org GotQuestions.org, “Who will go to hell?” – Points out that hell is mentioned 167 times in the Bible under various names (Gehenna, Hades, pit, Abyss, etc.), and that Jesus spoke of heaven and hell as real places, treating the story of the rich man and Lazarus as an actual demonstration of two eternal destinations. In the same context, it notes hell was created for “the devil and his angels” (Matt 25:41), but because all humans have sinned, we all deserve hell apart from salvation​gotquestions.org.
• gotquestions.org GotQuestions.org, “Is hell real? Is hell eternal?” – Emphasizes that Jesus’ warnings about hell were clear and unambiguous (citing passages like Mark 9:47-48, Luke 12:5). Includes Alistair Begg’s quote: “The most loving person who has ever lived spoke so straightforwardly about the awfulness of hell”, underscoring that accepting Christ’s teaching means accepting the reality of hell.
• gotquestions.org GotQuestions.org, “Is hell real? Is hell eternal?” – Catalogues biblical descriptions of hell: “eternal fire” (Matt 25:41), “unquenchable fire” (Matt 3:12), “shame and everlasting contempt” (Dan 12:2), fire not quenched (Mark 9:48), place of “torment” and “flame” (Luke 16:23-24), “everlasting destruction” (2 Thess 1:9), a place of “burning sulfur” where the smoke of torment rises forever (Rev 14:10-11), and a “lake of burning sulfur” where the wicked are “tormented day and night forever” (Rev 20:10). – All these illustrate the intensity and eternality of hell’s punishment.
• gotquestions.org GotQuestions.org, “Is hell real? Is hell eternal?” – States that the punishment of the wicked in hell is as never-ending as the bliss of the righteous in heaven. Jesus indicated punishment is just as everlasting as life (Matt 25:46). Also notes that those in hell will acknowledge God’s perfect justice. It concludes with a praise that through Jesus we can escape this fate​gotquestions.org.