I recently saw a post on social media from someone who was leaving the Christian faith. Among the reasons this person listed was difficulty reconciling the concept of hell with God’s love.

The doctrine of hell can be a powerful motivator. Many believers initially responded to a salvation message for fear of going to hell. Christians have also dedicated themselves to prayer, evangelism, and global missions over the threat of hell.

Images of hell can also move people in the other direction. Some reject Christianity because of its teaching on hell. They refuse to believe in a God who would allow people to suffer eternal torment or dismiss what they see as fear-based threats from preachers.

What some view as motivation, others consider manipulation.

In Why I Am Not a Christian, philosopher and atheist Betrand Russell wrote, “There is one very serious defect to my mind in Christ’s moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment.”

Christians believe in hell because Jesus did. But believers have also struggled with how to explain, defend, or live in light of such a doctrine for most of church history.

How do we take seriously what the Bible says about hell? Are we prepared for the impact that belief may have on others?

Along with the historic and global Church, the Assemblies of God upholds the teaching of an eternal hell as defined in Article 15 of its Statement of Fundamental Truths, “The Final Judgment.”

Yet how we understand and live this doctrine can shape people’s views of God and influence how they receive the gospel from us.

Theology of Hell

Some English Bible translations use the word “hell” for the Greek Gehenna, Hades, and Tartarus in the New Testament, and the Hebrew Sheol in the Old Testament.

Because these terms are not all synonymous, we cannot assume the English word “hell” means the same thing throughout Scripture.

Sheol and Hades both refer to the abode of all the dead. Texts like Deuteronomy 32:22 may allude to ongoing punishment for the wicked in Sheol. However, it wasn’t until the intertestamental period that Jewish literature clearly described disparate afterlife experiences for the wicked and righteous.

By New Testament times, many viewed Sheol as a detention center for the wicked and paradise for the righteous as all awaited final judgment. Jesus’ story of Lazarus and the rich man in Luke 16 reflects this view.

Sheol, or Hades, is not the place of everlasting damnation. Neither is Tartarus. Found only in 2 Peter 2:4, Tartarus refers to a dungeon-like holding place for angels facing judgment.

In referencing the final judgment, Jesus used the name Gehenna 11 times. (Matthew 5:22,29–30; 10:28; 18:9; 23:15,33; Mark 9:43,45,47; Luke 12:5).

Gehenna referred to an actual place, the Valley of Hinnom or Ben Hinnom, on Jerusalem’s south slope. Because wicked kings sacrificed children to false gods in that valley (2 Kings 23:10; 2 Chronicles 28:3; 33:6), Jeremiah associated it with the place of God’s future judgment (7:30–34; 19:1–13; 32:35).

Jesus emphasized two things about hell/Gehenna: It was prepared for the devil and his angels (Matthew 25:41), and people should avoid it (Matthew 5:22–30; Mark 9:43–48).

A theology of hell, though, should be based on more than a word study. We must consider what the entire Bible teaches about God’s final judgment. Seven truths stand out.

1. God’s wrath against sin culminates in the final judgment (Matthew 3:7; John 3:36; Romans 2:5–6; Colossians 3:5–6; 1 Thessalonians 1:10; Revelation 6:16; 19:15).

Revelation 14:10 and 16:19 refer to the cup of God’s wrath, alluding not only to Old Testament imagery (Isaiah 51:17; Jeremiah 25:15), but also to Jesus’ own understanding of His crucifixion (Matthew 26:39,42; Mark 14:36; Luke 22:42; John 18:11) as taking on God’s wrath in our place.

2. The final judgment will come swiftly. Some prophets speak of God’s judgment as coming in a day (Isaiah 24:21; 34:8; Malachi 3:2).

The Old Testament phrase “Day of the Lord” refers to God’s judgment on foreign nations (Ezekiel 30:3–5; Obadiah 15–16), as well as Israel (Joel 2:1–2; Amos 5:18–20; Zephaniah 1:7–18).

That “Day” will bring deliverance for those who suffered under oppressors (Isaiah 29:18–19; Micah 4:6–7; Zephaniah 3:11–13).

New Testament writers similarly foresaw a “day of judgment” (Matthew 10:15; 2 Peter 2:9; 1 John 4:17); “great Day” (Jude 6); or day when God will judge the world (Acts 17:31).

3. While the final judgment will happen during a moment in time, its consequences will last eternally. Isaiah 66:24 offers a picture of final judgment where righteous onlookers see the rebellious dead who remain unburied for eternity.

Christians believe in hell because Jesus did. But believers have also struggled with how to explain, defend, or live in light of such a doctrine for most 
of church history.

Jesus drew from this passage in Mark 9:48, describing hell as a place where worms that eat the condemned do not die, “and the fire is not quenched.”

The prophet Daniel envisioned a resurrection of the wicked to “everlasting contempt” (Daniel 12:2).

Jesus spoke of eternal punishment (Matthew 25:46), and the apostle Paul of “everlasting destruction” (2 Thessalonians 1:9).

In the Book of Revelation, John described torment lasting “for ever and ever” (Revelation 14:11; 20:10), a punishment he called “the second death” (21:8).

4. Eternal condemnation involves distance from God’s presence. The Lord will beckon the righteous to “come” (Matthew 25:34), while telling evildoers to “depart,” or go “away from” Him (Matthew 7:23; 25:41).

Paul said those who reject the gospel will be “shut out from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9).

The final judgment is also described as being cast out into “darkness” (Matthew 8:12; 22:13; 25:30; 2 Peter 2:4,17; Jude 6,13). This image of darkness may also reflect distance from God just as light reflects God’s Presence (Revelation 21:23). The darkness includes torment, as there will be “weeping and gnashing of teeth.”

5. The damned will face a punishment depicted as fire (Matthew 5:22; 13:40–42,49–50; 18:8–9; 25:41; Mark 9:43–48).

Revelation describes a lake of fire (19:20; 20:14–15; 21:8), the final destination of the beast and false prophet, the devil, all the dead whose names are not found written in the Book of Life, and Death and Hades.

This judgment on the devil, his angels, and unredeemed humanity culminates with the end of mortality and creation of a new heaven and earth.

According to Revelation 21:4, “‘There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”

6. The lake of fire was prepared for the devil and his angels, not people (Matthew 25:41). Where the gospel is preached, forgiveness is offered (Matthew 26:28; Luke 24:46–47; Acts 2:38; 10:43; 13:38; 26:18; Ephesians 1:7; Colossians 1:14; 1 John 1:9).

As Paul told Timothy, God “wants all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:4).

7. God’s final judgment provides hope for all creation. To establish a new order, God must abolish the old one. Hell names the place within theology where God places evil, suffering, and death, separating it entirely from the new creation.

In that sense, hell makes the new heaven and earth possible. This new creation is God’s desired destiny for each of us (Romans 8:19–21).

It is the reality of humans in the place God intended for the devil and his angels that leads us to the problem of hell.

Problem of Hell

Through the centuries, many have objected that the doctrine of hell is incompatible with a Christian understanding of God. This theological dilemma is an extreme form of the problem of evil.

One way to understand the “problem of hell” is by breaking it down into four smaller questions that form the acronym JOLT.

The question of justice asks whether a just God can punish people eternally for sins that were limited in duration and scope. At some point, wouldn’t even the worst of sinners receive sufficient punishment for their crimes?

Next, the question of overcoming asks how God can achieve final victory over evil if suffering continues for eternity. Does God ultimately fail if people He created experience an eternity of torment?

The question of love asks how a benevolent God could allow part of His creation to experience unending torment. How could the redeemed experience complete joy if people they love remain in pain?

Finally, there is the question of terror. Can people freely respond to God’s salvation offer if the only other option is hell? Is accepting Christ out of fear regarding the afterlife a matter of conviction or coercion?

Does our understanding of hell as a place of unrelenting, conscious torment comport with the revelation of a loving, just, and victorious God who desires a free and honest relationship with all people? If not, which doctrine needs to change?

Some have challenged the traditional doctrine of hell by focusing on one of three claims within the doctrine that raise objections. First, those in hell will experience torment. Second, that torment will be unrelenting. Third, hell itself will be final with no possibility of repentance or escape.

In church history, some sought to justify hell’s torments by describing the pain as proportionate to the offense or tying specific torments to particular sins. Augustine of Hippo’s The City of God and Dante’s Inferno are among the many examples of literature that explore such themes.

Others questioned the unrelenting nature of hell’s torments. Challenging the Platonic understanding of the soul as inherently eternal, some early Christians suggested eternal existence is only for the righteous.

During the third century, Arnobius interpreted biblical images of fire as representing annihilation of the wicked, who would cease to exist for eternity.

This view, known today as annihilationism or conditional immortality, attempts to answer the problem of hell by rejecting unrelenting torture.

Annihilationism may allow for the possibility of torment in hell, while insisting such suffering eventually ends with total destruction. In the view of some annihilationists, if anyone suffers for eternity, it is the devil and his angels.

Other early Christians questioned the finality of hell. Origen, a highly influential second-century teacher, speculated the fire that torments might also purify.

Origen did not deny the existence of hell, but questioned whether it would last forever. He thought the punishment might ultimately lead to repentance and redemption.

Through the centuries, many have objected that the doctrine of hell is incompatible 
with a Christian understanding of God.

The Fifth Ecumenical Council in Constantinople condemned the teaching that hell would lead to universal salvation. Since that time, the global Church has considered universalism a heresy. Consequently, universalism has never been an acceptable view for most Christians.

A more widely accepted solution to the problem of hell arose during the Middle Ages. Anselm, an 11th-century archbishop of Canterbury, argued that the severity of hell reflects the seriousness of violating God’s honor.

Any sin against an infinitely great God is infinitely offensive. Humans are incapable of repaying such a debt. The only solution was for a “God-man” to make restitution.

For many Christians, Anselm’s explanation for the salvific effect of the Cross resolves the problem of hell. God’s greatness demands satisfaction that, if not paid by the Cross, must result in eternal torment.

Calvinists later added to this defense of hell by appealing to God’s sovereignty. Calvinism teaches that God chose in advance to save some and condemn others. In this theological framework, eternal torment exists to increase the elect’s gratitude for salvation. Some have even suggested Christians in eternity would delight at the sight of the wicked in torment.

For many, such an explanation only compounds the problem of hell. If our defense of hell calls us to delight in the torment of others, does this make the other options more attractive?

Some Protestants argue hell is simply the natural consequence of resisting God. If we opt to live without God before judgment, we are choosing eternity without Him as well. In a sense, the final judgment is God giving us exactly what we want.

C.S. Lewis famously wrote in The Problem of Pain that “the doors of hell are locked on the inside.” People may not willingly choose to suffer the torments of hell eternally, but they do choose to remain separated from God, and that separation can only be described as hell.

What does the fire of hell mean? Does the fire torment as in the traditional understanding? Does the fire consume as in the annihilationist understanding?  Or does the fire purify as in the universalist understanding?

Early Pentecostals struggled with the problem of hell. Charles Parham taught annihilationism. His student William J. Seymour, who led the Azusa Street Revival, rejected this view.

During the 1920s, a popular teacher began using Acts 3:21 — which speaks of God restoring every aspect of creation — to promote universalism.

The Assemblies of God Bylaws called out the “restitution of all things” as an eschatological error. A 2023 update refers to this error under the more generic label of “universalism.”

According to Article 15 of our Statement of Fundamental Truths, Assemblies of God leaders cannot publicly affirm universalism.

Finality of Hell

The current version of Article 15 dates to 1961, when the title changed from “The Lake of Fire” to “The Final Judgment.”

An AG position paper, also titled “The Final Judgment,” breaks down the text of Article 15 into four points.

First, God’s last judgment of the wicked will be final. Scripture offers no possibility of hope for those in the lake of fire.

Banishment of wickedness is what makes a new creation possible. There is no biblical basis for the idea that those in hell might obtain redemption.

Christian universalists accept the reality of hell while arguing it is only temporary. Citing passages that speak of God’s salvific work for “all” (Romans 5:18; 11:32; 1 Corinthians 15:22; Colossians 1:20), universalists claim everyone will eventually receive salvation, even if through the judgment of hell. In this view, hell functions like purgatory, ultimately leading to repentance and sanctification.

However, the Bible makes clear that God’s judgment is final. As John Stackhouse writes, “Universalism is the triumph of hope over exegesis.”

Second, God will judge the wicked according to their actions in the absence of redemption. When the dead stand before God, two books will be opened. One contains the record of their deeds. The other is the Book of Life.

God will judge the wicked according to their actual sins. Then, as Revelation 20:15 puts it, anyone whose name is not written in the Book of Life will be “thrown into the lake of fire.”

Because God is just, we can be sure there will be no mistakes, misunderstandings, or unfair rulings. The God who knows all and tends toward mercy will also be the One who judges and condemns.

There can be no claims that God does not understand what it’s like to be human. Jesus lived and suffered in the world He will judge.

Hell will be final, but also fair.

Some question how God could condemn those who never heard the gospel. The AG position paper notes, “The Assemblies of God does not believe that someone will go to hell because they were born in the wrong country or the wrong century. … The rejection of God and the resulting actions, not only failure to have heard the gospel, bring judgment.”

God will judge the unevangelized according to His wisdom and justice. For believers, the urgent responsibility to share the good news of Jesus remains. No one will be punished unfairly, but everyone still needs to hear the gospel.

Third, the wicked will share in the same judgment as God’s enemies. Jesus said hell was created for the devil and his angels. Revelation depicts the beast and false prophet in the lake of fire before the judgment of Satan.

Hell exists to segregate the sources of old creation’s corruption, beginning to end, from the new creation.

God did not create hell with people in mind, nor did He create people with hell in mind. God’s desire is for all to come to repentance and avoid hell (2 Peter 3:9).

The Assemblies of God rejects the teaching that God purposefully creates some people for damnation. At the same time, we believe people have the freedom to choose a life that leads to hell.

God did not create hell with people in mind, nor did He create people with hell in mind. God’s desire is for all to come to repentance and avoid hell (2 Peter 3:9).

Everyone has a choice, even apart from a Christian witness if they can know right from wrong. Those who have sinned are in need of God’s forgiveness through Christ. Hell is only for the guilty, but so is the gospel.

The problem of hell revolves around eternal and unrelenting torment of the wicked. By emphasizing the final judgment as an event, the Assemblies of God frames its theology of hell within a context of the coming new creation.

While some describe hell as the absence of God, that notion challenges divine omnipresence. It is clear, however, that hell separates the condemned from the new creation.

Scripture speaks of God making all things new, wiping away tears, being fully present, and providing healing and a home for His people. Those in hell miss entirely God’s comfort, healing, and community.

The biblical image of fire evokes torment for the wicked, but the Bible also symbolizes judgment as distance from God and His love, peace, and joy.

Hell entails eternal uselessness. The condemned can no longer contribute anything positive, or cause harm, to the new creation. As God’s image bearers, humans were created to do good work. Hell unmakes that purpose in the condemned.

Separation from all the good God promises is already torment. The banishment of evil represents hope to all who will receive God’s promises, but horror to those who are cut off from them. Hell is final and fair, but also frightening.

Finally, the punishment of the wicked will last for eternity. Scripture teaches that when the devil is cast into the lake of fire with the beast and false prophet, “They will be tormented day and night for ever and ever” (Revelation 20:10).

Because the wicked experience the same judgment as the devil, their punishment will never end. The Assemblies of God does not teach annihilationism. Hell is final, fair, frightening — and forever.

The global Church does not consider annihilationism a heresy like universalism. Annihilationism does not make the gospel impossible. A believer holding this view may still affirm salvation through Christ alone and accept the teaching of eternal judgment for the wicked — an eternity of not existing.

There are biblical texts that speak of judgment using language of death and destruction (Matthew 7:13; 10:28; John 3:16; Romans 6:23; Hebrews 10:39). Yet annihilationist views do not adequately explain other passages describing unrelenting torment (Matthew 25:46; Revelation 14:11; 20:10).

The Assemblies of God has resisted both annihilationism and universalism, as well as any Protestant attempts to turn the damnation of the wicked into a delight for the redeemed. Throughout its history, the AG has not attempted to solve the problem of hell with philosophy, but with prayer for the lost, evangelism, and missions.

In fact, the Assemblies of God exists because local Pentecostal churches wanted to pool efforts for the sake of missions, evangelism, and church planting. From the beginning, urgency for the lost and anticipation of Christ’s soon return compelled us.

That urgency still drives us. AG leaders do not downplay the doctrine of hell because it is difficult. We talk about hell, but we don’t delight in it. We preach on hell because we want to empty it.

Pastoral Practice

Ministers should respond to the doctrine of hell by preaching and teaching it, and leading people to live in light of eternity.

We can declare the doctrine of hell, though, as a collective hope and not just a personal warning. After all, Scripture promises the new creation will be free from all the perils and afflictions that taint our current world.

The reality of hell means we can look forward to the absence of death, suffering, and evil. Hell gives us reason to believe our tears can be wiped away, because we will live free of all the things that caused those sorrows.

Further, the doctrine of hell means God will not allow injustices to go unanswered. Those who oppress the poor, betray the innocent, prey on the vulnerable, lead others astray, and live in rebellion against God will not escape judgment unless they repent and accept Christ.

While we want God to bring justice and remove suffering, we still pray for people to turn from sin before the day of judgment. We can long for a world without corruption and still desire the salvation of all (1 Timothy 2:1–4). We can rejoice in the destruction of evil while weeping over the rebellious state of people God loves.

In preaching hell, we are warning sinners about what God wants to save them from. We are also reminding Christians of what God saved them for: a creation fully set free for God.

We must take care not to turn hell into an argument for letting the ends justify the means within our spiritual leadership. Because hell is eternal, some think anything they do to keep people from hell is warranted.

The Church’s mission is about more than rescuing people from flames. God established the Church to be a community that follows Him and testifies of the resurrected life Jesus brings.

God doesn’t just save people from hell. He saves them for an eternity in His presence. Our ministry and preaching should reflect that.

As ministers, our job is to present people to Jesus as a pure bride prepared for marriage (2 Corinthians 11:2). Our means and methods shape the end of our ministry. We cannot use the threat of hell to justify practices like cutting corners in ministry preparation, manipulating others in evangelism, short-circuiting discipleship, abusing ministry teams, and mistreating missionaries. Hell is too important to be used as an excuse for poor leadership.

How we serve the lost impacts how we build the church. How we build the church determines our impact on later generations.

Getting five people to pray along with us today does not justify behavior that prevents the congregation from effectively bearing witness to 5,000 tomorrow. Hell is too serious a matter for converts to remain undiscipled.

We can never lose our urgency for the lost in light of hell, but neither can that overwhelm our call to maturity in light of Jesus.

The healthier the congregation, the greater its witness. The doctrine of hell is too certain for the Church to be unhealthy.

This article appears in the Winter 2026 issue of Influence magazine.