Readers of the Bible are confronted time and again with the eternal destiny of all people.¹If we were to get overly technical, we might want to draw a distinction between “eternal” and “everlasting.” “Eternal,” strictly speaking, implies something or someone that had no beginning and no end—something that, or someone who, has always existed and will always exist. “Everlasting” allows for a beginning point, but with unending existence. In this scheme, God alone is eternal, while humans, through the gospel, have everlasting life. For the purposes of this discussion, however, the distinction will be considered moot. Jesus said it perhaps more clearly than anyone when he spoke of some inheriting “eternal punishment” and others “eternal life” (Matthew 25:46). Those are the only two options: “eternal punishment” for the wicked and “eternal life” for the righteous. The fate of all humanity is an eternal fate.

Those who hold to a traditional view of hell assume that language like “eternal punishment” is unambiguous evidence for eternal, conscious torment, but a close examination of similar language in the Bible shows that that is not necessarily the case. It is to such language that we turn our attention in this, and the next few, posts.

A Word about Language

The Bible was not written in English. The Old Testament was written largely in Hebrew (with smatterings of Aramaic) and the New Testament in Greek. Translating one language into another is always a delicate matter, and there are times when the source language uses words for which the destination language has no real equivalent.

In the debate over the nature of final punishment, much ink has been spilled on the English translations of Greek and Hebrew words. It has been contended, time and again, that “eternal” is perhaps not an adequate translation of the original languages, and that English in fact does not have an adequate translation. Be that as it may, I am persuaded that, translation issues aside, theological concepts can be adequately understood even in a good English translation of the Bible.

Things Eternal

In earlier posts (here and here), we looked at what the Scriptures say about immortality. The weight of evidence seems to suggest that the human soul is not inherently immortal, but must be granted immortality by God. While the Bible is clear that believers are given immortality, evidence for universal immortality is scant. It is at this point that we must consider things eternal.

The Bible describes a number of things as “eternal.” But what does that mean? As it is used in the Bible, “eternal” carries at least two distinct meanings. On the one hand, “eternal” may be used to describe everlasting duration—something that lasts forever. On the other hand, things that are “eternal” are otherworldly—characterized by eternity.²This is similar to the way that we might speak of a medieval castle. If I say that I am going to visit a medieval castle, I do not mean that I am going to travel back in time to the medieval period. The castle stands in the modern era, but its structure and architecture are characterized by the medieval period in which it was built. Similarly, something that is eternal may exist in this world, even though it is characterized by the eternal otherworld from which it comes. “Eternal” carries both a quantitative and a qualitative sense, and in any given text it must be asked which of those two senses is being emphasized.

For “eternal” to carry two distinct senses does not mean that, in any given usage, it carries either one or the other. It may well carry both senses. Nevertheless, it must be asked, rather than assumed, whether a speaker or writer intends us to understand it in both senses, or if he is emphasizing one sense rather than the other. In other words, we cannot simply assume that “eternal” means “everlasting.” Over the next few posts, we will consider some of the biblical uses of “eternal” and ask which of the senses is intended.

Forever and Everlasting

Before we get to actual “eternal” language, however, it may be helpful to consider similar concepts in Scripture. For example, there are a number of things in the Bible that are said to be “forever,” but where infinite duration is clearly not intended.

Passover, for example, was to be observed “permanently” (Exodus 12:24) (or “forever” in the ESV), but the New Testament makes it clear that old covenant feasts are no longer binding for new covenant believers. The Levitical priesthood was ordained “by a permanent statute” (Exodus 29:9) (again, “forever” in the ESV), but the book of Hebrews clearly shows that Christ’s priesthood has nullified the Aaronic priesthood. Solomon’s temple was appointed as God’s dwelling place “forever” (1 Kings 8:12–13), but that temple was destroyed—twice. The temple site today boasts no Jewish temple, and so it is clear that “forever” should not be understood as speaking of everlasting duration. Indeed, Jesus told the Samaritan woman that a time was coming, very soon after he uttered those words, in which the temple site would be irrelevant to true worship (John 4:19–24). If a reader of the ESV was to push “forever” language with wooden literalism, piercing the ear of a slave would consign him to an eternity of servitude (Deuteronomy 15:17).

Circumcision was said to be God’s “everlasting” covenant with Israel (Genesis 17:13, ESV), yet Paul clearly invalidated the need for circumcision in his letter to the Galatians (6:15). Since circumcision is no longer binding today, “everlasting” must be understood to refer to something other than unending duration.

It seems obvious that language like “forever” and “everlasting” should not always be taken with wooden literalism. But what about “eternal”? We will pick that up in our next few posts.