All Things Made New: Jesus Leads The Way

“There is a day coming when the old will pass away. Every wrong will be right, no more darkness, no night. The Son will light the way.”

The entire Christian faith rests on this foundation—first and foremost, the resurrection of Jesus himself, and then the promised resurrection of those who belong to him. Paul calls Jesus “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20), meaning his resurrection is the beginning and guarantee of what is to come for all who follow him. He goes before us so that we might share in his risen life.

It’s no overstatement to say that if the resurrection didn’t really happen, Christianity unravels.

No matter how profound Jesus’ teachings or how compassionate his miracles, without the resurrection, there is no victory over death, no assurance that sin has been dealt with, and ultimately, no enduring hope. Without it, Christianity becomes merely a philosophy or moral framework—interesting, perhaps even inspiring—but ultimately powerless to transform or save.

Christians may speak passionately about better ways to live, the wisdom found in Scripture, or the hope the gospel offers—but if there’s nothing beyond the grave, all of it rings hollow. If Christ did not rise, and we will not rise, the story ends in the grave.

Yet, as the Apostle Paul declares, Jesus truly did rise — and those who trust in Him will rise too. Death, then, is not the end.

But it does raise some honest questions: What happens in the meantime? What takes place in the space between death and resurrection? Is there life after death—and if so, where is it? What is it like? How long does it last?

Life After Life After Death

As it turns out, the Bible doesn’t spend much time describing what we often call life after death—that is, the temporary state of existence between death and the final resurrection.

Instead, Scripture places far more emphasis on what might be called life after life after death: a renewed, embodied life that begins with resurrection.

Paul offers a hint in 2 Corinthians 5:8 when he writes, “To be away from the body is to be at home with the Lord.”

Yet while some interpret this verse to mean that, upon death, a believer is welcomed into Christ’s presence while awaiting the resurrection, Paul’s words are first and foremost pastoral—offering assurance in the face of death—and, ultimately, affirm the broader biblical hope of being fully and completely united with Christ in the life to come.

Paul does not speak with uncertainty or fear, but with confident longing. He would “prefer to be away from the body and at home with the Lord,” not because he rejects life in the present, but because he knows that being with Christ is the ultimate goal—the full and final union for which all creation longs. For Paul, this is not an escape from life, but its fulfillment: the culmination of redemption and the heart of Christian hope.

He expands on this just a few verses earlier in 2 Corinthians 5:1–4, describing our earthly bodies as “tents”—temporary, vulnerable, and wearing out. In contrast, he speaks of a “building from God, an eternal house in heaven, not built by human hands.”

His imagery suggests that death is not the end of our story, nor is it merely a spiritual continuation. Instead, death is the passageway through which we are prepared to be clothed with something far more permanent—immortality wrapped in glory.

And this is key: Paul makes it clear that our ultimate destiny is not to be unclothed (disembodied), but to be reclothed with resurrection bodies—“so that what is mortal may be swallowed up by life” (v.4). In this way, resurrection is not a reversal of death, but its complete undoing.

The ultimate hope—not just of Paul, but of all the apostolic writers, and indeed the entire sweep of the biblical narrative—is the renewal and restoration of all creation, including humanity, culminating in God dwelling fully and finally with his people.

The New Testament authors look through death and beyond it, with a kind of prophetic immediacy. They anticipate this glorious fulfilment with what feels like an Einstein-Rosen bridge-like perspective—seeing resurrection and new creation as the next great moment after death.

There is remarkably little concern for mapping out the timeline or explaining what happens in the interim; their eyes are fixed firmly on the end of the story, where all things are made new.

“I Tell You Today, You Will Be With Me In Paradise”

Another passage that seems to speak to the temporary middle space—life after death—is Jesus’ words to the thief on the cross in Luke 23:43, who implored him to “remember me when you come into your Kingdom“. Jesus replied (as is translated in many English translations), “today, you will be with me in paradise“.

However, when we take the Bible’s broader narrative seriously—one that places resurrection, not disembodied heaven, at the centre, I think a better reading of Luke 23 is “Truly I tell you today, you will be with me in paradise.”

With no punctuation in the original Greek, the phrase could be read either as: ‘Truly I tell you, today you will be with me in paradise,’ or, ‘Truly I tell you today, you will be with me in paradise.’” I think the second reading seems a logical rendering of this verse, shifting the emphasis away from “today” being the moment of arrival, instead placing it on the assurance of what’s to come.

Jesus’ words in Luke 23:43 are a beautiful declaration of salvation, not necessarily a detailed explanation of what happens after death. Further, they are words of assurance to a man facing impending death that this will not be the end. Jesus offers the promise of belonging, presence, and hope in the new creation—paradise (Revelation 2:7), where the tree of life is found—the final, eternal dwelling place of God with his people. Paradise becomes a resurrection reality, not an interim destination.

Yet whether we understand “paradise” as a temporary rest in God’s presence or a pointer to the resurrection to come, the heart of the promise is the same: you will be with me.

What, Biblically Speaking Is  Resurrection?

The Bible contains several stories of people being brought back to life, but these moments—though extraordinary—are not to be mistaken for resurrection in its fullest, biblical sense. They are acts of divine power, but not the fulfilment of the Christian hope. 

Resurrection, in the biblical sense, is not simply about coming back to life. It is being raised into a new, eternal, and glorified existence—life; abundant, full, never-ending, transformed life. Life after life after death.

Let’s unpack the difference by comparing the resurrection of Lazarus and the resurrection of Jesus:

1. Lazarus: Still Mortal

When Jesus called Lazarus from the tomb, Lazarus came out still wrapped in his grave clothes—a sign that he had returned to the same kind of physical life he had before.

He would need to be unbound (John 11:44) and eventually, he would die again.

His body had not been transformed; it had been restored.

2. Jesus: Transformed, Glorified

After Jesus’ resurrection, the grave clothes were left behind, still lying in place (John 20:6–7). The cloth that had been around his head was folded up by itself—as though his body had passed through them.

Jesus wasn’t merely brought back to life; he was raised into a new kind of life.

His new body could be touched and could eat, but it also passed through locked doors (John 20:19) and was no longer bound by the limitations of mortality.

He would never die again (Romans 6:9).

This contrast helps us understand the Christian hope more clearly. Resurrection, as shown in Jesus, is not just about returning from death but stepping into a completely new, eternal kind of life. It’s a promise of transformation, not just restoration—a future where death no longer has the final say.

So Do We “Go To Heaven” When We Die?

Heaven is less of a specific location and more of a specific reality. It is God’s space and God’s reality, the place where God’s presence is fully manifest. Heaven is often described as the throne of God—the seat of His rule, glory, and holiness, a real and eternal realm distinct from Earth.

Jesus often spoke about the Kingdom of Heaven — it was one of the central themes of His teaching. The phrase appears 32 times in the Gospel of Matthew. In the other Gospels, the same idea is expressed as “the Kingdom of God.” These two terms are interchangeable, both describing God’s rule and reign.

Jesus taught that the Kingdom had already begun with His coming. He told His listeners, “The Kingdom of God is in your midst” (Luke 17:20–21). Yet, at the same time, He instructed His followers to pray, “Your kingdom come” (Matthew 6:10). This shows that the Kingdom is both present and future — already inaugurated, but not yet fully complete.

Jesus’ teachings revealed not only the reality of God’s authority and reign, but also included stories and parables that illustrated how people are called to live under the rule of the Kingdom of Heaven — a way of life He outlined most clearly in the Sermon on the Mount.

The Bible paints a beautiful picture of where this is heading. Heaven is God’s space. The Kingdom is God’s rule: heaven will one day come fully to earth (Revelation 21:1; Romans 8:21). The goal is not for us to go ‘up’ to heaven, but for heaven to come ‘down’ and fill the earth. It won’t be a vague, spiritual afterlife, but a renewed and restored creation — where God dwells with His people, and where those who belong to Him live in resurrected, glorified bodies, forever.

In the meantime, while we wait and if we die, what happens? If heaven is God’s space, and God’s Kingdom, arrived in part but not in full, and if we have entered into that Kingdom, in part but not in full, what happens at the moment of death?

Here are a few thoughts — shaped, I think, by the flow of the biblical story:

The Middle Space: Life After Death

We are estranged from God and in need of forgiveness. But we are also mortal and in need of rescue from the power of death. The gospel — the good news — doesn’t just tell us that we can be saved, but also what we’re saved from and what we’re saved to. 

Biblically speaking, humanity faces two ultimate destinies: eternal life in the Kingdom of God and eternal separation from God, often framed in Scripture as “the second death” or “hell,” the just end of a life lived apart from grace. By default, due to sin, all are on the path toward death and eternal separation from God.

The gospel is that Jesus came to rescue us from that default destination. He lived, died, and rose again so that we could enter the Kingdom of Heaven — not because we earned it, but because He offers it freely to those who trust in Him. 

The New Testament speaks powerfully—and often—about the dramatic change that takes place when we come to know and believe in Jesus. It’s more than a change in beliefs or behaviour. It’s a transfer of identity and belonging. Scripture describes it as moving from death to life, from the dominion of darkness into the kingdom of light, from being “children of wrath” (Ephesians 2:3) to becoming beloved children of God.

This isn’t symbolic. It’s spiritual reality.

Paul puts it plainly: “You were dead in your sins… but God made you alive with Christ” (Colossians 2:13). Once disconnected from God, we’re now fully alive, not by our own effort, but because of His mercy and love. The Spirit of God Himself comes to live in us (Romans 8:11), bringing new desires, new strength, and new life.

Jesus called it being born again—a spiritual rebirth that starts the moment we believe. And He gave us this promise: “The one who believes in Me, even though they die, yet will they live” (John 11:25).

This is the miracle of salvation: not just forgiveness, but resurrection. Not just turning over a new leaf, but becoming a new creation.

What does this mean for believers? Does some part of them, made fully alive in Christ, live on after death?

I believe the answer is yes.

The spirit that has been made alive in Christ will go to be with Christ “and then, when Christ, who is your life appears, then you also will appear with Him in glory” (Colossians 3:4).

When someone puts their faith in Jesus, their spirit is made alive—born again by the Holy Spirit—and that new, living spirit continues on after death. Paul writes, as we looked at earlier “To be absent from the body is to be present with the Lord” (2 Corinthians 5:8), and Jesus promised, “The one who believes in Me, though they may die, yet shall they live” (John 11:25).

This doesn’t mean we enter a vague, floating existence. Our truest self—the spirit made alive in Christ—is kept safe in His presence. Scripture doesn’t explain exactly what this experience* is like, or how “conscious” it may be, but it assures us that we are fully known, fully loved, and fully held by Christ. And from the perspective of the person who dies, the next moment they experience is resurrection life.

So no, we don’t go to “heaven” in the way we often imagine—floating in clouds, harps in hand, for all eternity. But yes, if we are in Christ, we go to be with Him. And we wait, with hope, for the day when heaven fully comes to earth, when we receive our heavenly resurrection bodies, and everything broken is made new.

This is the unshakable hope of every believer: not only life after death, but life after life after death with Jesus, and the restoration of all things.

A Final Note

If you are reading this article (and thank you for being here!), and aren’t yet a believer and follower of Jesus, this raises something important. Something we all feel, whether we talk about it or not.

Mortality is our clue and our warning.

We were never meant to die. Deep down, we know this — which is why death feels so wrong, even when it’s expected. Our bodies aging, our loved ones passing — they all point to a world that’s not as it should be. Death is a signpost, reminding us that things are not yet made right.

But it’s also a warning. Life doesn’t go on forever, and the choices we make now matter. The gospel is not just about comfort after death — it’s a call to turn, to trust Jesus, and to step into the Kingdom life now. Because one day, the waiting will be over. The King will return. And heaven will come crashing in.

“What I am saying, dear brothers and sisters, is that our physical bodies cannot inherit the Kingdom of God. These dying bodies cannot inherit what will last forever. But let me reveal to you a wonderful secret. We will not all die, but we will all be transformed! It will happen in a moment, in the blink of an eye, when the last trumpet is blown. For when the trumpet sounds, those who have died will be raised to live forever. And we who are living will also be transformed. For our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies. Then, when our dying bodies have been transformed into bodies that will never die, this Scripture will be fulfilled:
“Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?” | 1 Corinthians 15:50-55, NLT

*The Bible speaks about mind, body, and soul, but not always in the neat, Western categories we often use. Rather than dividing people into “parts,” Scripture tends to speak of humans as integrated beings.

Embodied: We don’t have bodies—we are bodies.

Relational: We’re made to love God with all our heart, soul, mind, and strength (Mark 12:30).

Integrated: Our thoughts, actions, desires, and spiritual life are all connected.

Still, the Bible does use these words—mind, body, and soul—and each has a role in describing different aspects of who we are. In the Bible, spirit (Hebrew ruach, Greek pneuma) is most often described as:

– The breath of life from God (Genesis 2:7),

– The life force or animating presence that makes someone a living being,

– And, in believers, the part of them that responds to God, especially once they’ve received the Holy Spirit.

So, when a person dies, the spirit returns to God (Ecclesiastes 12:7), but Scripture doesn’t say much about it being conscious or active on its own. Personally, I think the best understanding of life after death for a believer is this: a person no longer exists in full personal consciousness. Their spirit, not just their life force but also the part of them that has been united to Christ, returns to God, their body to the dust, with their full personhood preserved in God’s keeping—awaiting resurrection (Colossians 3:3–4). This isn’t nothingness or oblivion—it’s rest. And from the perspective of the person who dies, the next moment they experience is resurrection life—life after life after death.

Bible Passages To Explore: 1 Corinthians 15:20–22, Romans 6:5, Philippians 3:20–21, 2 Corinthians 5:1–4, 8, John 11:25–26, Colossians 3:3–4, Revelation 21:1–4, Romans 8:18–21, Ephesians 2:4–5, Colossians 2:13–14, John 5:24

Before beginning, I would like to acknowledge that discussing this particular topic may appear to be controversial and that you, the reader, may not share the views I express. This article is not intended to be offensive or divisive in nature, but rather to open a channel of respectful conversation about a subject that is deeply important to many people.

I have chosen some time ago to abandon a rigid position on issues or topics which are non-essential to the gospel, from which there is no possible room to move or breathe, and allow my questions and convictions to sit in tension with one another while my Christian life continues to grow and deepen.

What this means, in practical terms, is that I’m genuinely interested to hear from you, that I welcome engagement and even difference on many biblical subjects, including this one, and, while I express this to be my currently held position on this topic, I would hope I am still open to learning new things as scripture speaks to me and as I hear from others.

The following thoughts are expressed in that light:

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The subject of hell has popped up in a few different conversations recently, and, while I tend to try to avoid speaking from a position of a negative (‘what I don’t believe…’), this doctrine is one that’s never rung true for me.

I genuinely doubt the validity of the doctrine of hell or that it’s an actual teaching of scripture. For many Christians, a requirement to believe in hell has been a deal breaker in their faith and, I think, for good reason. It’s hard to reconcile the many elements of this doctrine with the picture the Bible paints of a good, good God.

In this article, I’d like to share three compelling reasons why I think the doctrine of hell doesn’t biblically add up and why I think it’s actually in opposition to the truth of the gospel narrative.

But Firstly, What Do I Mean By Hell?

Well, I’m referring to the (assumed to be) biblical teaching about the destination of the soul at the moment of death; either to heaven if you’ve ‘done okay’ or, alternatively, to hell, if you ‘haven’t quite measured up’. Saints go up. Sinners go down.

The parameters for ‘not quite measuring up’ can differ greatly depending on who you might be talking to. Some would say that anyone who hasn’t received Jesus as Lord and Saviour is outside God’s salvation. Therefore, either by ignorance or purposed willfulness, they have rejected God and earned themselves a one-way ticket to hell.

This includes, for example, people living deep within the Amazon jungle (who have had limited contact with the outside world and may never have heard the Christian message of Jesus Christ), those who may have been Christian once but have turned their back on Christ, those who have heard the message of Jesus but decided no thanks, as well as those who have engaged in various horrors such as rape, torture and mass murder during their lifetime.

Others are more uncomfortable with the thought of Adolf Hitler rubbing shoulders with good and sincere people (who, while they might not have been Christian, could hardly be described as having lived a ‘wicked life’). Or those who, through no fault of their own, had never even heard of hell, let alone Jesus. It does seem a little heavy-handed a response towards people who were essentially clueless about the rules but were punished anyway. Hell, they therefore conclude, is only for the truly wicked; surely God makes concessions for nice people?.

The traditional teaching of hell is that it’s a place of both psychological and physical torment; an ‘eternal lake of fire’ where the wicked are perpetually burned for all eternity (decide for yourself who qualifies). This imagery was further elaborated on during medieval times by the artists who graphically displayed vile creatures eating flesh and devouring sinners in the place of torment. (These images, together with fragmented texts of the Scriptures, and the circulation of apocryphal books, led the medieval church into some strange and grotesque doctrines).

The period of history known as The Great Awakening (1730-1740) placed particular emphasis, as a method of conversion, on the horror that awaited the unrepentant sinner. Jonathan Edwards, a famous American congregational preacher of the time, described hell as a place where “God holds men over the flames in the way that one holds a loathsome spider over a candle. He speculated on how it would feel to have the searing agony of a burn drawn out through eternity. He told listeners that the ground beneath their feet was a rotten flooring over a blazing pit, ready to give way in seconds.” (Bruce Shelley, Church History In Plain Language)

What Does Scripture Teach?

Psychologists today would no doubt have a field day with the profoundly damaging psychosocial and spiritual effects of this kind of preaching, dubbed ‘fire-and-brimstone’, but, more particularly, what does the Bible preach? Is this kind of reality really found in scripture?

Here are three reasons why I don’t think scripture teaches this at all:

1. Hell Doesn’t Fit The Gospel Narrative

One of the amazing aspects of the Bible is the consistency of its message and theme, from start to finish. It’s remarkable, given the reality of its varying authorships and the different time periods during which it was written, that the major theme of God’s sovereignty, rule, and purpose remains intact. In fact, affirming God’s sovereignty throughout the biblical record gives shape and purpose to the role for which humanity was created.

The gospel narrative is one that tells the story of Jesus, God’s only Son, and announces that he is both Lord and King. In him, God is saving, rescuing, atoning, justifying, ruling, and reconciling people for the glory of His name, all in pursuit of His purpose (Acts 2:36, Romans 8:19-21).

But what is He saving people from?

The first book in the Bible, Genesis, tells us something important about our own history, and it sets the stage for the drama that subsequently unfolds throughout the rest of God’s story.

It tells us, firstly, that we were created with purpose, designed to be like God, to image Him throughout His good world and rule wisely and well on His behalf (Genesis 1:26).

Secondly, it tells us that instead of partnering with God in this purpose, we chose our own will, introducing the evil of sin into God’s good world. The terrible consequence for the first humans, Adam and Eve, is that they were banished from the garden and from God’s presence. Furthermore, humans became ‘dying creatures’, subject to disease, aging, and mortality. Dying became hard-coded into our DNA.

“You will sweat all your life to earn a living; you were made out of soil, and you will once again turn into soil.” | Genesis 3:19, CEV

“Adam sinned, and that sin brought death into the world. Now everyone has sinned, and so everyone must die.” | Romans 5:19, CEV

We are subject to mortality. Death is our great enemy; this is the consequence of disobedience, passed on Adam and Eve and received by all those who came after them.

“So then, as through one trespass there is condemnation for everyone, so also through one righteous act there is justification leading to life for everyone.” | Romans 5:18

The gospel narrative tells of humanity hopelessly enslaved to sin and at the mercy of mortality (Romans 6:15-23). Far from the spiritual life God intended for us, we’re incapable of saving ourselves or of overcoming death (Acts 4:12). The gospel, however, offers good news! : rescue, redemption and eternal life – God’s own life, by the simple act of giving allegiance to His Son, Jesus, as Lord and Saviour (Romans 10:9-10).

The gospel confirms the biblical reality of a just but loving God who is for His creation, who is not willing that any should perish, and who has actively worked to reconcile and transform us so that we can live the life of purpose for which He created us (2 Peter 3:8-10, John 3:16).

Hell – further punishment after death – simply doesn’t fit the gospel narrative.

2. Hell Doesn’t Fit The Character Of God

God is the God of promise, at whose Word the universe came into being and whose Word will never return to Him void, not accomplishing the purpose for which it was sent (Genesis 1:3, Isaiah 55:11). His loving devotion endures forever. He is faithful, true, just, and all glorious (Psalm 136:3, 1 Timothy 1:17).

The Psalmist declares the wonder and worthiness of this Eternal God, who is clothed in light,  who stretches out the heavens like a tent, and who walks on the waves of the sea (Psalm 104:2, Job 9:8). All of creation bows in obeisance to His majesty, for all things, owe their existence to Him (Psalm 104:30, Psalm 6:4, Psalm 96:11, Luke 19:40).

God proclaimed both His Name and character to Moses, the great deliver of Israel during the Exodus, stating:

“The Lord — the Lord is a compassionate and gracious God, slow to anger and abounding in faithful love and truth, maintaining faithful love to a thousand generations, forgiving iniquity, rebellion, and sin. But he will not leave the guilty unpunished, bringing the consequences of the fathers’ iniquity on the children and grandchildren to the third and fourth generation.” | Exodus 34:5-9, ESV

The Psalmist also writes often and extensively about the innate goodness of God:

“For the LORD is good; His steadfast love endures forever, and his faithfulness to all generations.” | Psalm 100:5, ESV

“The LORD is good and upright; therefore He shows sinners the way.” Psalm 25:8, CSB

“The LORD is good to all; His compassion rests on all He has made.” | Psalm 145:9, BSB

There’s a lot to unpack in all those verses. Yet perhaps the overwhelming take-home point is this: God is just. He’s not vindictive or biased and He doesn’t show favoritism based on our social status, gender, or nationality. In fact, He is generous-hearted and gracious, even to those who are His enemies.

Jesus demonstrates this in His famous sermon on the mount, where he sets out the characteristics of those who would be children of the kingdom. He shows that choosing to behave in this way is simply imitating the characteristics of their Heavenly Father:

“You have heard that it was said, Love your neighbour and hate your enemy. But I tell you, love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven. For He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward will you have? Don’t even the tax collectors do the same? And if you greet only your brothers and sisters, what are you doing out of the ordinary? Don’t even the Gentiles do the same? Be perfect, therefore, as your heavenly Father is perfect.” | Matthew 5:45-48, CSB

This aspect of God’s graciousness – His undeserved love and favour to humanity – permeates every aspect of the gospel narrative, giving it weight and power. Because He is just, He wouldn’t overlook the sin of the world. But because He is also gracious and good, God sent His Son into the world, to suffer under the hands of wicked men, so that humanity could be rescued from the curse of sin and death  (Matthew 16:21, Isaiah 53:4-6). In His goodness and in His justice, He made arrangement for sin to be absorbed and absolved, through the sacrifice of Jesus Christ.

God is not a vindictive sadist. It simply doesn’t fit the character of a good and gracious God to punish people by “holding them, like a loathsome spider, over a flame for all eternity.” I would have serious concerns about other aspects of God’s character if I truly believed He is capable of sustaining such indefinite torture, even to those I might consider deserving of such a fate.

Interestingly, during the time when kings ruled the nation of Israel (926BCE – 586BCE), Israel engaged in the practice of child sacrifice by fire to the pagan god Molech, a practice they had absorbed from the nations they had previously conquered. God considered this to be a great evil; it was completely abhorrent to Him and something which he had expressly forbidden (2 Chronicles 33:6, Jeremiah 32:35, 2 Kings 21:6).

The doctrine of hell, in its many terrifying forms, perhaps tells us more about the capability and cruelty of human imagination than the reality of what occurs at death.

Hell – as a place of fiery, eternal torture for the wicked – simply doesn’t fit the character of God.

3. Hell Isn’t Found In The Bible

Well, it is. But not in the way you think.

While the word hell is certainly found in some of our English translations, it’s usually a translation of the original Hebrew word she’ol (שְׁאוֹל), and on the remaining occasions, three other Greek words (hades (ᾅδης), gehenna (γέεννα) and tartarus (ταρταρόω).

It’s translated by the King James version as hell 54 times, however more accurate translations like the NASB or NIV show the word hell only occurring between 13–14 times, all of which are found in the New Testament. The Hebrew word she’ol is translated in other places as ‘grave’ and ‘the pit’ and the more accurate translations tend to translate it in this way (Genesis 37:35, 1 Kings 2:6, Job 17:16, Isaiah 14:11, Ecclesiastes 9:10)

The English word hell, comes from ‘helan’, meaning ‘to conceal’. It conveyed no thought of heat or torment but simply of a ‘covered over or concealed place.’ In the old English dialect, the expression “helling potatoes” meant, not to roast them, but simply to place the potatoes in the ground or in a cellar (Webster’s Third New International Dictionary, Unabridged).

Here’s a brief overview of the original words:

She’ol

She’ol was understood, by Jewish writers, as a place of stillness and darkness to which all the dead go, both the righteous and the unrighteous, regardless of the moral choices made in life. In she’ol, one is cut off from life and from God.

“For the living know that they will die, but the dead know nothing, and they have no more reward. Their love and their hate and their envy have already perished, and forever they have no more share in all that is done under the sun” | Ecclesiastes 9:5-6, ESV

“Humans and animals come to the same end—humans die, animals die. We all breathe the same air. So there’s really no advantage in being human. None. Everything’s smoke. We all end up in the same place—we all came from dust, we all end up as dust.” | Ecclesiastes 3:19–20, The Message

She’ol is used throughout the Old Testament and is derived from a word meaning hollow, the place under the earth where all previously living things rest in eternal, silent repose, without knowledge, consciousness, or reward.

“Since she’ol in the Old Testament times referred simply to the abode of the dead and suggested no moral distinctions, the word ‘hell,’ as understood today, is not a happy translation.” – Collier’s Encyclopedia (1986, Vol 12, p.28)

Hades

In the Septuagint (the Greek translation of the Old Testament) and throughout the New Testament, the translators used the Greek word hades (ᾅδης) in place of the Hebrew word she’ol, translating with the Jewish concepts of she’ol in mind – a place where there is no activity – rather than the mythology of Greek concepts. This can be shown to be the case as they expressly use hades as an equivalent for she’ol, both in the Greek translation and also where they are quoting passages from the Old Testament (Hebrew text). One example appears below comparing Psalm 16:10 with Acts 2:27 (where the former is being quoted by Peter the Apostle):

“For you will not abandon my soul to Sheol, or let your holy one see corruption.” – Psalm 16:10, ESV

“For you will not abandon my soul to Hades, or let your Holy One see corruption.” – Acts 2:27, ESV

With one exception, mentioned further below, the word hades, in all appearances in the New Testament has little, if any, connection to afterlife rewards or punishments.

The best equivalent understanding, which most modern translations use is ‘the grave‘. The context of the verses in which this word is used support the Jewish understanding of she’ol as a place of silence and inactivity to which all those who die are consigned.

The exception, as noted above, is Luke’s parable of Lazarus and the rich man (Luke 16:19-31), in which the rich man finds himself, after death, in hades, and “in anguish in this flame”, while in contrast the angels take Lazarus to “the bosom of Abraham”, described as a state of comfort.

A parable is a type of analogy – a  succinct, didactic story written in prose or verse, designed to illustrate one or more instructive lessons or principles, and is never intended to be interpreted literally. Additionally, it would be problematic for an entire theology to be built around one specifically non-literal section of scripture; or even from several parables put together. “Parables should never be used as sources of doctrine, but rather we take doctrine as a norm for interpreting the parables” (Tertullian).

This passage, in my opinion, therefore shouldn’t be considered to be literally describing aspects of an afterlife, including hell: that is, a place of eternal fiery torment because this is not what scripture teaches elsewhere Nevertheless, it is certainly an fascinating passage, intended to illustrate some lesson or principle and therefore requires an interpretation of some sort.

Gehenna

Another Greek word that has been translated as hell in some translations is ‘Gehenna’. It appears twelve times in the New Testament and is actually a Greek compound, derived from the Hebrew words ge and hinnom or the “valley of Hinnom”; a proper name which literally means valley of the son of Hinnom. Gehenna is actually the word that Jesus uses in the New Testament and you can read more about what Jesus really said about heaven and hell here.

The valley of Hinnom is a deep narrow slice of earth just outside the city of Jerusalem. Also called Tophet, or ‘the valley of dead bones’, it already had a long and disturbing history by Jesus’ time. Firstly, as mentioned earlier in this article, in the early days of Israel’s kingdom, it was the place of idolatry and child sacrifice, by burning alive with fire to the pagan god Molech  (2 Kings 23:10).

Later it was used as a place where rubbish, filth, and the carcasses of beast and men alike were disposed of. Fires were kept constantly burning to consume the valley’s refuse and to prevent contamination. In the days of Jesus, the highest mark of ignominy that could be inflicted upon a person was a criminal’s burial in the fires of Gehenna.

Gehenna is a literal place of perpetual burning; but it was in Israel, not in a subterranean underworld. Therefore Jesus’ meaning when warning of Gehenna was quite different to what might be understood by hell today. The theological implication of Jesus’ words is likely this: that the consequences of unrepented sin in our life will lead to the finality of death and, by inference, the complete and utter annihilation of existence.

Just as the fire of Gehenna burned indefinitely, completely obliterating any trace of whatever was cast into it, so is our existence in death, without the salvation that is to be found in Jesus. Extinction of not just of our physical body, but of our life, our soul, our spirit, the very thing that makes us us. All of us.

Again, the theological implications point to the need for and provision of a saviour, the hope of the world; the very core of the gospel narrative.

The translation of Gehenna to hell is actually a mistranslation. More correctly, it should have been transliterated into English (ie it should read ‘Gehenna’ on every occasion) and left in its proper form for the reader to interpret.

Tartarus

Used in 2 Peter 2:4, this Greek word actually occurs nowhere else in scripture.

“For if God did not spare messengers having sinned, but having cast [them] down to Tartarus with chains of deepest gloom, delivered [them], having been reserved to judgment…” 2 Peter 2:4, LSV

Tartarus was considered in Greek mythology to be the great abyss, situated far below hades (the grave). Together with the context of this verse, the use of this word suggests a particular and specific meaning. Some kind of imprisonment is implied, certainly, but no sense at all of fiery torment or torture. In fact, the verse suggests that judgment (of who and what kind isn’t stated) is still yet to come.

Certainly, there are questions raised by these passages – the parable of Lazarus for example. What does it mean? What lesson are we intended to take from it?

And what is Peter referring to in his letter? Who are the messengers He refers to? What was their crime? And why is this Greek word found here, yet used nowhere else in scripture?

It’s not my intention to discuss these at any length in this particular article, only to comment that I don’t believe these single instances are compelling enough evidence for the doctrine of hell, particularly when compared alongside all of scripture as discussed earlier in this article.

Again, as with Gehenna, Tartarus should have been transliterated into English and left in its proper form for the reader to interpret.

What I’ve Concluded

While scripture certainly has much to say about what happens after life and why, it’s a markedly different story than perhaps we’ve been led to believe.

Scripture tells us that we’re all bound by mortality, a one-way, downhill journey from cradle to grave, where life – all aspects of living – cease. This situation is permanent and final (Genesis 3:19, 2 Samuel 14:14, Psalm 103:15-16, Romans 5:12, Romans 8:20-28).

Death is not just the enemy of life itself, but also thwarts the purpose for which humanity was created. Even the noblest of men or women soon pass from the world’s stage, their personalities and achievements more often than not fading from memory.  “No wisdom of man or rebellion can deliver new life out of death.“

But the perfect human was promised to come, one who would bear the sin of the world and who would wage war against sin and death in his own body (John 1:29). Through his perfect life, his willing sacrifice, his dishonorable and painful death, and his glorious resurrection, all of humanity were promised that rescue would come and that death would be overturned. Jesus was going to build his church and not even the gates of the grave would prevail against it (Romans 8:3, Matthew 16:18).

“He [God] has revealed this grace through the appearing of our Savior, Christ Jesus, who has abolished death and illuminated the way to life and immortality through the gospel” | 2 Timothy 1:10, BSB

The gospel narrative is the story of God, in Jesus, saving, rescuing, atoning, justifying, ruling, and reconciling people for the glory of His name, all in pursuit of His purpose. Those who believe in Jesus will live, even if they die, for Jesus promises that he is not just the light and life of humanity but the resurrection itself (John 11:25, John 3:16).

The traditional doctrine of hell finds no place in this narrative, nor does it fit the character of a good and gracious God, nor can it actually be found in scripture.

Instead, the final pages of the Bible close with the great conclusion promised as part of Jesus’s reign, once He has put all His enemies under His feet, that the last enemy to be destroyed will be death itself (1 Corinthians 15:26): “Look, God’s dwelling is with humanity, and He will live with them. They will be His people, and God Himself will be with them and will be their God. He will wipe away every tear from their eyes. Death will be no more; grief, crying, and pain will be no more because the previous things have passed away.” (Revelation 21:3-4, CSB)

“The angel showed me a river that was crystal clear, and its waters gave life. The river came from the throne where God and the Lamb were seated. Then it flowed down the middle of the city’s main street. On each side of the river are trees that grow a different kind of fruit each month of the year. The fruit gives life, and the leaves are used as medicine to heal the nations.

God’s curse will no longer be on the people of that city. He and the Lamb will be seated there on their thrones, and its people will worship God and will see Him face to face. God’s name will be written on the foreheads of the people. Never again will night appear, and no one who lives there will ever need a lamp or the sun. The Lord God will be their light, and they will rule forever.” (Revelation 22:1-5, CEV)