Life Beyond Life? What Explains Near-Death Experiences?
As many of you know, I’m a hospice chaplain and experience the reality of death on a consistent basis.
Recently I’ve been reading about near-death experiences (NDEs). I also met a very dear lady who had an incredible and, as is often true, transformative NDE. She was very loving. She contributes her love to Jesus. She tells of drowning in the ocean and giving up hope when a loving presence she describes as Jesus embraces her. She had an overwhelming sense of peace and love as she had never experienced. She was later rescued and revived. She was never the same.
I myself have almost died in a car accident on Interstate 71. I went through the median and got hit by an oncoming semi-truck. (I want to interject here, “Kids, don’t sleep and drive.”)
I almost died, but that’s not the kind of near-death experience I’m talking about. Actually, in many “near-death experiences,” people actually die. That is, their heart stops for some period of time, there are no brain waves, or they’re pronounced dead.
Very wild and interesting stuff. Here’s a summary of some of what I’ve learned about NDEs (not generated by AI).
Confirmation of Data Experienced During NDEs
NDEs are common.[1] Of course, common does not equal credible. But many people have had out-of-body experiences where they accurately report real-world events and sights while they were unconscious or clinically dead. People have reported data after they revived from being brain dead that medical science cannot explain. And many of these reports have been corroborated as accurate and factual.[2]
“Many cases have been gathered in which dying persons were able to view individuals, events, or circumstances around them, or even in other places, with amazing accuracy after coming close to dying or being pronounced clinically dead. Some of the descriptions were of events that happened even while the patients were comatose. In other words, these subjects reported independently corroborated data that would not normally have been in the range of their senses even if they were fully conscious at the time.”[3]
Like, how did Maria know there was a specific left-footed tennis shoe on the third-story window ledge of the hospital after she was resuscitated?[4] Or what explains the lady who reported seeing a single red shoe on the top of the hospital, which was later confirmed to be there?[5] How did a patient know about specific goings-on in their home when they were flatlined and pronounced dead at the time? How did a blind person accurately describe specific visual details?[6] How have people recognized family members they never knew existed but were later confirmed to have died?
Or how do you explain Tony’s experience? He traveled from his home in Florida to Wisconsin for a complex open-heart surgery. Tony’s “heart was arrested for 30 minutes.” During this trauma, Tony had an NDE and reported correct observations regarding his wife in the hospital waiting room and was able to look in on his home in Florida over 1,200 miles away. These reports were confirmed later by discussions with the house sitter, their own observations when returning home to Florida, and were also investigated later by a physician.[7]
Or here’s another NDE example: “A woman who had both a flat EEG reading and no vital signs had been declared dead. But she spontaneously revived about three and one-half hours later… Then she reported that she had floated over her body during the resuscitation attempts. She precisely described not only the procedures used in her attempted rescue but also the number of persons who came into the hospital room, what they said (she even repeated a joke told to relieve the tension), and perhaps most interestingly, she described the designs on the doctors’ ties.”[8]
How can so many people report accurate real-world events and sights that transpired while they were unconscious or clinically dead? Perhaps an elaborate hoax? Or just a bunch of liars with super random guesses that just happen to be accurate? Perhaps something more sinister?
Consistency across NDEs
While there’s no universally accepted definition of a near-death experience, a remarkable consistency exists in what people report. Here’s a breakdown of the common experiences that Dr. Jeffrey Long drew from data from thousands of verified NDE accounts gathered through detailed surveys:
- Out-of-body experience: separation of consciousness from the physical body (75.4%)
- Heightened senses (74.4% said “more conscious and alert than normal”)
- Intense and generally positive emotions or feelings (76.2% “incredible peace”)
- Passing into or through a tunnel (33.8%)
- Encountering a mystical or brilliant light (64.6%)
- Encountering other beings, either mystical beings or deceased relatives or friends (57.3%)
- A sense of alteration of time or space (60.5%)
- Life review (22.2%)
- Encountering unworldly (“heavenly”) realms (52.2%)
- Encountering or learning special knowledge (56%)
- Encountering a boundary or barrier (31%)
- A return to the body (58.5% were aware of a decision to return)[9]
Dr. Long explains that medical science fails to fully explain why people from vastly different cultures, languages, and religions report such similar and highly lucid sequences of events while clinically dead or unconscious.[10]
What accounts for the consistency of NDEs? If NDEs are a hoax, why are they consistent across cultures?
Corroboration with the Christian Bible
Interestingly, many aspects of NDEs are corroborated in the Bible. Actually, many think what Paul says in 2 Corinthians 12:1-3 (“whether in the body or out of the body”) describes an NDE. Some think the NDE may have happened when Paul was stoned and left for dead as recounted in Acts 14:19. Or it could have happened one of the times he was shipwrecked (2 Cor. 11:25). Of course, we don’t know. But what Paul relates in 2 Corinthians 12 has a lot of similarities with modern NDEs.
Many NDEs fit with what the Bible says about the afterlife:
- Many people experience a rapid, panoramic evaluation of their lives (Matt. 25:31; 2 Cor. 5:10).
- Enjoyment of beauty that is better than can be imagined (Is. 64:4; 1 Cor. 2:9).
- Reunited with loved ones (2 Sam. 12:23; Jn. 14:1-3; 1 Thess. 4:13–18).
- Experiences that communicate the relational love of God (Jn. 15:15, 17:3).
- Overwhelming sense of peace and love (1 Cor. 13:8; 1 Jn. 4:8; 16; Is. 54:10; Jn. 14:27; Phil. 4:7).
- Some people have negative experiences akin to punishment (Gal. 6:8; 2 Thess. 1:9)[11]
- Radiating and pervasive light (Rev. 21:23; 22:5).
- Many encounter other beings (Rev. 22:9).
- Many note cessation of pain (Rev. 21:4).
If NDEs were influenced by one’s religious beliefs and background, you would expect there to be big differences in the content of NDEs across cultures. But that’s not the case. In Dr. Long’s review of over 500 NDEs from dozens of countries around the world, he found impressive similarities.[12] “The differences are in the explanation and the interpretation of the experience,”[13] and not the content of the NDEs.
If people—especially people from different cultures—report similar experiences and those experiences line up with a powerful and time-tested religious text, could their collaboration lend credibility to the reality of life after death? And could NDEs support the truthfulness of the Christian Bible?
Conclusion
Many NDEs have outside confirmation of the data experienced during the NDE. Many people have had out-of-body experiences where they accurately report real-world events and sights while they were unconscious or clinically dead. There is also surprising consistency across NDEs. Many NDEs corroborate what the Christian Bible says about the afterlife.
The phenomenon experienced during NDEs is medically inexplicable. NDEs challenge our understanding of consciousness, mortality, and the possibility of life beyond death. Do near-death experiences provide credible, scientific proof of an afterlife? Many believe so.
What do you think? Have you thought about life after death? What explains the prevalence of NDEs?
Notes
[1] “NDE data have been presented in more than 100 peer-reviewed medical, psychological, and other reputable journals. Many millions of people claim to have experienced them. Documented cases of patients with neither measurable brain waves nor heartbeats have clearly reported rather incredible data during these times that were actually verified by others, both from their own vicinity as well as far away. Over 300 cases of highly evidenced NDEs have been reported.” (Gary R. Habermas, On the Resurrection, 951).
[2] Gary R. Habermas and J. P. Moreland, Beyond Death: Exploring the Evidence for Immortality, 156.
[3] Habermas and Moreland, Beyond Death, 157.
[4] John Burke, Imagine Heaven, 41-42.
[5] Gary Habermas, On the Resurrection, 974.
[6] “Other particularly interesting cases involve blind persons. A chemist, for example, after being blinded a year earlier in an accident, correctly reported the visual details surrounding his near-death experience. Other individuals who had been blind for years (and were even tested for blindness again afterward) accurately described the design and colors of clothing and jewelry worn by those around them when they almost died… These cases are not rare; they are unexpectedly common.” (Habermas and Moreland, Beyond Death, 158).
[7] Habermas, On the Resurrection, 975.
[8] Habermas and Moreland, Beyond Death, 161.
[9] Long and Perry, Evidence of the Afterlife: The Science of Near-Death Experiences.
[10] “It is fascinating to consider, therefore, that some of the most vivid memories these people had were of events that happened while their brains registered no known activity.” (Habermas and Moreland, Beyond Death, 160).
[11] “Some studies have also mentioned negative experiences in NDEs, including ‘hellish’ ones, although it seems that some NDEr’s may still be reluctant to share their experiences” (Amirhossein Hashemi, Ali Akbar Oroojan, Maryam Rassouli, and Hadis Ashrafizadeh, “Explanation of Near-Death Experiences: A Systematic Analysis of Case Reports and Qualitative Research.”).
[12] Jeffery Long, “Near-Death Experiences Evidence for Their Reality.”
[13] Hashemi, Oroojan, Rassouli, and Ashrafizadeh, “Explanation of Near-Death Experiences.”
Faith or Flounder
“My steps had nearly slipped.
For I was envious of the arrogant
when I saw the prosperity of the wicked.”
Psalm 73:2-3
Our focus and our faith matter.
Wrong Focus = Destruction
It was when the psalmist was envious of people that had stuff that he didn’t have that he nearly fell. When we see a representation of the “good life” that we don’t have, it can make us discontent and even angry at God.
It makes me think of Instagram. Instagram is notorious at giving a very false lens on life. Not only are pictures edited and filtered, they’re staged. They’re set up beforehand so everything is just right. The pictures are also specifically picked to portray the perfect picture behind the perfect life.
If we focus on other people’s lives, or pictures of their “perfect” lives, it will often lead to discontentment. We will think they have it all. And we will think our life stinks.
That’s essentially what happened to the psalmist. “[Their] steps had nearly slipped.” Why? Because they were “envious of the arrogant when [they] saw the prosperity of the wicked” (Ps. 73:2-3).
Faltering faith can be a result of focus. The psalmist nearly slipped not because they began to doubt the existence of God. Nope. That’s not what it was. They began to doubt the goodness of God because someone else was apparently living the “good life;” living the life they themselves wanted to live.
There was no logical argument. The issue was “kardialogical,” from desire of the heart. The psalmist was envious, jealous of someone else’s prosperity, and upset that others have “no pangs until death” (v.4). That is what nearly caused the downfall. He thought, “All in vain have I kept my heart clean” (v. 13). It’s pointless because I don’t get the enjoyment I desire but only suffering (v. 14).
Right Focus = Delight
The psalmist couldn’t understand and was tiring of considering what he thought was unfairness on God’s part (v. 16), until something happened. The psalmist “went into the sanctuary of God” (v. 17). Then his perspective radically shifted. That was when he “discerned their end” (v. 17). He saw things differently from the viewpoint of the coming Judgment. The wicked may enjoy life now but they will be “destroyed in a moment, swept away utterly by terrors” (v. 19).
The psalmist realized that though there may be suffering in this life, what is of utmost importance is the next life. The psalmist knew that after this life God would receive him to glory (v. 24). We have to have faith that that is true and focus on that truth or it will be our destruction. If we do have right focus, however, it will be our delight. The psalmist said, “There is nothing on earth that I desire besides you” (v. 25).
If we just focus on Instagram we’re going to want insta satisfaction. But there is a life that comes after this life. And it is eternal. As Jim Elliot said, “He is no fool who gives what he cannot keep to gain what he cannot lose.” We need to have the right focus, a focus on eternity.
“He is no fool who gives what he cannot keep to gain what he cannot lose.”
Jim Elliot
Let’s have focus on that truth. Let’s remember that our flesh and our heart will fail, but God is the strength of our hearts and our portion forever (v. 26). And let’s make the Lord God our refuge and let’s tell of His works (v. 28).
Is Jesus Really the Only Way?
A lot of people believe that all “good” people go to heaven.
“After all, isn’t being good[1] what really matters? If someone is good and sincere in their beliefs then they should go to heaven. Plus, aren’t all religions basically the same?”[2]
“How could a good God allow people to go to hell?”
However, it should be asked, does God want those people to go to hell?[3] And has God provided a way for them to be saved? The answer to the first question we’ll see is no[4] and the answer to the second question is yes.
First, Scripture repeatedly says things like God desires all humans to be saved and come to the knowledge of the truth (1 Tim. 2:4). Here are three more:
“The Lord is… not wishing that any should perish, but that all should reach repentance” (2 Pet. 3:9).
“Have I any pleasure in the death of the wicked, declares the Lord God, and not rather that he should turn from his way and live?… For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live” (Ezek. 18:23, 32).
“Say to them, As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?” (Ezek. 33:11).
So, God’s desire is for people to come to a knowledge of the truth of salvation in Jesus Christ and repent of their sins and be saved. That is God’s desire. However, that’s not it.
Second, God has also provided the way of salvation. The one God has provided the one way of salvation through the man Christ Jesus who is the one mediator between God and man (1 Tim. 2:5).
Imagine we were all on an island that a very wealthy and magnificent man owns. It is on fire and we all have to get off or we will die. Now, imagine that the owner of the island built a very large and sturdy bridge to the mainland so that people could escape. And in making the bridge he himself died.
7 Things for Universalists to Consider
Some have claimed that all people will be finally saved, even after torment in hell. However, there are all sorts of inherent problems with that view. Here’s a brief list of problems to consider.
Consider…
1. There Is No (Clear) Scripture That Teaches Universalism
The doctrine of universalism goes against the clear teaching of Scripture and finds no clear teaching supporting what it argues. Yes, I understand that there are a few passages that if you pull out of context and place into a certain system of thought, can seem to support the doctrine but it is not the texts natural meaning in context.
The Day of the LORD and the Decisiveness of the Present Life
What we do in this current life has an eternal impact. The New Testament insists on the decisiveness of this life.[1] In the early church, the “idea that the coming judgment will be based on deeds done in this life was widespread.”[2] For example, “Do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell” (Matt. 10:28).
All through Scripture it talks about the Day of the LORD (sg.).[3] The Bible does not talk about judgments starting at the Great White Throne Judgment (Rev. 20:11ff) and going from there on into eternity where people have multiple chances to repent. That’s why it says, “Behold [ἰδοὺ], now [νῦν] is the day of salvation” (2 Cor. 6:2; cf. Ps. 32:6; Is. 55:6). Acts 17:31 says, God “has fixed a day [sg.] on which He will judge the world in righteousness by a man whom He has appointed; and of this He has given assurance to all by raising Him [i.e. Jesus] from the dead.”
Hebrews says, “it is appointed for man to die once, and after that comes judgment [sg.]” (9:27). Thus, in Scripture, we do not see that people can repent after the Judgment. Actually, to get the idea of repentance after the Judgment you would have to add to Scripture. Yet, listen to Revelation: “I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book” (22:18-19).
Texts Espoused to Teach Universalism
The goal here is not to give an exhaustive commentary on each passage but merely to show that there are very viable interpretations that are faithful to the whole of Scripture and do not lead to universalism.
Is. 45:22-23
“Turn to me and be saved, all the ends of the earth! For I am God, and there is no other. [23] By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: ‘To me every knee shall bow, every tongue shall swear allegiance.’”
In the LXX (the Greek translation of the Old Testament) απιστραϕητε is an imperative and means “turn around.” It has to do with changing ones beliefs and ways. It translates the Hebrew word (פָּנָה) meaning “turn” which is also in the imperative. So God here is not asking people to turn to Him, He’s commanding it. And it says that all people (from the farthest stretches of the earth) who turn to Him will be saved. But it implies that all who don’t turn to Him (in space in time before the Judgment) will not be saved. So we see precedence for “all” being saved here, that is, if any turn to the Lord from all over the earth they will be saved. Whosoever believes will be saved, Jew or Gentile. It was (in the OT and NT) an amazing thing for Paul for example that Gentiles can now be welcomed in (he called it a mystery). All the uncircumcised, the Egyptians that enslaved Israel, the Babylonians, all people that turn to the Lord (in space in time before the Judgment) will be saved. They will be saved from the terror of the Messiah’s Second Coming and the Final Destruction.
In the context, this passage would strike fear into the hearers, not comfort. This passage is saying, “repent and turn or else!” Further, v. 25 says “all the offspring of Israel shall be justified,” i.e. all those who have faith (see e.g. Rom. 2:28-29; 4:1-16; 9:6), not all without exception. “Yahweh’s speech ends with a prediction of destructive fire for those who do not submit to his reality and reign (Isa 47:14-15)… There is voluntary submission for some and involuntary submission for others.”[1]
The Eternality of Hell
When we interpret “forever” in English, as well as in Greek, context is king. For example, when someone gets back from the DMV and says to us, “that took forever,” what do we interpret that phrase to mean? We take a number of things into account in our interpretation. We understand that it takes a relatively long time at the DMV and we understand that people very often joke about how long it takes at the DMV. We also take into account that the person is standing in front of us saying, “that took forever” which clearly demonstrates that it did not in fact literally take forever.
The person that said “forever” was using it as an expression for “a long time.” However, if that same person said, “God is forever” we would understand that we need to interpret that “forever” differently. Why? Because context is king. And context is telling us that the referent in this case is “God,” not the DMV, and that fact changes the meaning of the word “forever.”
The Bible tells us that certain things are eternal/everlasting. For instance, God is eternal (Rev. 4:9-10), Jesus is alive forevermore (Rev. 1:18), heaven is eternal (Jn. 3:16), and judgment in hell is eternal. If we say judgment in hell is not eternal then we lose grounds for saying that God, Jesus, and heaven are eternal since the same words are explicitly and very intentionally used to express the eternity of each subject under question (and the eternality of hell and heaven are even paralleled in Matthew 25:46).
Two Humanities
All throughout the Bible, from Genesis to Revelation, we see two distinct groups.[1] God has called particular people from all nations. As James Hamilton has said, “People are either seed of the serpent, on the side of the snake in the garden, or seed of the woman, on the side of God and trusting in his promises.”[2]
The careful reader of Scripture can see the enmity between the two seeds in Genesis[3] and in fact through the whole Old Testament. There are physical decedents of Eve that are spiritually seed of the serpent.[4] This is not just something we see in the Old Testament though. We see it through the whole of Scripture (cf. e.g. Matt. 13:38; Jn. 8:44; 1 Jn. 3:8). We see two distinct seeds with two distinct ends from the beginning of Genesis (cf. esp. Gen. 3:15) to the end of Revelation (cf. e.g. Rev. 21).
Notice that in 2 Thessalonians 1:7-10 there are two groups: (1) those who did not believe and thus receive judgment and (2) those who do believe and thus enjoy the presence of God and marvel at Him. And notice Jesus separates the goats from the sheep based on what they did in their earthly lives (Matt. 25:32ff). People are gravely either goat or sheep, wise or fool, darkness or light, faithful or faithless, in Christ or damned.
As I have said, the Bible shows two different humanities, one lost and the other saved, one in heaven and one in hell. This is what we see throughout the story of Scripture and this is what we see reflected in other places in the early church’s teaching. For instance, the Didache (50-120AD) says, “There are two ways, one of life and one of death, and there is a great difference between the two ways” (1:1).[5]
Universalism and Historical Confessional Christianity
As a protestant who believes in sola Scriptura (Scripture alone), I believe that tradition and confessional Christianity does not hold a place above Scripture. However, I do believe it is important and helpful to consider what church history has to say on theological issues. So let’s look briefly at the question of whether or not universalism has been accepted in historical confessional Christianity.
Harold J. Brown makes an interesting point that we should consider. He says,
“curiously enough, it is heresy that offers us some of the best evidence for orthodoxy, for while heresy is often very explicit in the first centuries of Christianity, orthodoxy is often only implicit. If we hope, today, that the orthodoxy we believe is the ‘faith once delivered to the saints’ (Jude v. 3), then it is necessary to assume that it is older than heresy. But heresy appears on the historical record earlier, and is better documented, than most of what the church came to call orthodoxy. How then can heresy be younger, orthodoxy more original? The answer is that orthodoxy was there from the beginning and heresy reflected it. Sometimes one catches a glimpse of another person or object in a mirror or a lake before seeing the original. But the original preceded the reflection, and our perception of it. The same, we could argue, is true of orthodoxy—the original—and heresy—the reflection. The heresy we frequently see first, but orthodoxy preceded it.”[1]
False teachings call into question the pillars of Christianity and so teachers and creeds rise up in protection of the church’s foundational teaching. The doctrine of the Trinity has always been orthodox but there has not always been a creed stating such. The reason for this is because false teaching gives rise to defensive of orthodox teaching. Thus, in history we often see heresy argued before we see orthodoxy defended. Greg A. Allison says that the “issue of the continuation of punishment for the wicked became a point of debate with the theology of Origen”[2] (c. 185-254) so it makes sense that universalism was not formally acknowledged as heresy until later on.
Everett Ferguson says that
“apart from Origen, who entertained the possibility of universal salvation after a period of purification and education of souls in the afterlife, those who spoke to the subject understood an ultimate division of humanity in heaven or hell. The expectation of eternal reward sustained Christian endurance in the face of persecution and other hardships.”[3]
W. G. T. Shedd wrote:
“The common opinion in the Ancient church was, that the future punishment of the impenitent wicked is endless. This was the catholic faith; as much so as belief in the trinity. But as there were some church fathers who deviated from the creed of the church respecting the doctrine of the trinity, so there were some who dissented from it in respect to that of eternal retribution. The deviation in eschatology, however, was far less extensive than in trinitarianism.”[4]
Allison demonstrates in his book Historical Theology: An Introduction to Christian Doctrine that
“from its inception, the church has believed that there will be a final judgment of both believers and unbelievers… On the one hand, this judgment will usher believers into the presence of Christ and the blessedness of heavenly reward forever. On the other hand, following the judgment of condemnation, unbelievers will experience eternal conscious punishment in hell. Only a few Christians deviated from this understanding of the last judgment and eternal punishment.”[5]
A few more examples:
“As regards the fate of the wicked… the general view was that their punishment would be eternal, without any possibility of remission.”[6]
“Everlasting punishment of the wicked always was, and always will be the orthodox theory.”[7]
“The punishment inflicted upon the lost was regarded by the Fathers of the Ancient Church, with very few exceptions, as endless.”[8]
“Church creeds from the early Middle Ages through the Reformation and into the modern era regularly affirmed the eternal punishment of the wicked… The reality of hell and eternal punishment was thought to be as basic to Christian belief as the Trinity and incarnation.”[9]
Is Punishment in Hell Restorative?
Universalists sometimes claim that punishment in hell is restorative. They use Matthew 25:46 as a proof-text and translate kolasin aiōnion (κόλασιν αἰώνιον) as agelong chastening or correction. Below I list four reasons why I do not believe in restorative punishment in hell.
First, the noun kolasis (κόλασις) only occurs two times in the NT (Matt. 25:46; 1 Jn. 4:18)[1] and the verb kolazó (κολάζω)[2] also only occurs two times in the NT (Acts 4:21; 2 Pet. 2:9). The majority of English translations translate Kolasis and kolazó as “punish,” “punishment,” or “torment,” (see KJV, NIV, NLT, ESV, NASB, HCSB, NET Bible). In fact, Francis Chan “checked ten commentators from different theological backgrounds and fifteen Bible translations in five different languages on the word kolasis… they all translate kolasis with the word ‘punishment.’”[3]
Second, the term kolasis is used by other literature of the period to mean (non-restorative) punishment. For example, Josephus talks about Herod being on trial and in danger of being sentenced to death, but through the intervention of the high priest, he was delivered from that danger, and all punishment (kolaseōs) (Josephus, Antiquities XV, 16). “Punishment” in the case above does not seem to be used in the “pruning” sense because he is being saved from death[4] (cf. e.g. 2 Macc. 4:38; 4 Macc. 8:9-11). Further, BDAG,[5] one of the most respected dictionaries of Koine Greek, lists all sorts of examples where kolazó and kolasis means “punish” or “punishment” in the non-restorative sense. TDNT[6] also a widely respected dictionary says that the meaning of kolasis is “punishment” and the meaning of kolazó is “punish.”[7]
Third, there are other terms that the NT uses to refer to the concept of punishment. Apollumi (ἀπόλλυμι) occurs ninety-two times and means to “destroy” (e.g. Matt. 10:28; 21:41). Olethros (ὄλεθρος) occurs four times and it means “destruction” (see 2 Thess. 1:9). Timória (τιμωρία[8]) occurs just one time and means “punishment” or “vengeance” (see Heb. 10:29). Ekdikésis (ἐκδίκησις) occurs nine times and means “vengeance” (see 2 Thess. 1:8). Orgé (ὀργή) means “wrath” (see Rom. 2:5; Rev. 14:10) and occurs 36 times.[9] William V. Crockett, a graduate of Princeton Theological Seminary and University of Glasgow, has said, “when we examine orge in Paul we find no reason to assume that it has reformative elements.”[10] He goes on to say, “orge in Paul excludes any notion of divine love.”[11]
Fourth, there is a lot of imagery in Scripture of God’s wrath being poured out that does not look like restorative punishment. This is the type of imagery we see: “So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia [i.e. about 184 miles]” (Rev. 14:19-20 see also Ps. 110:5-6; Is. 66:24; Ezek. 39:17ff; Matt. 24:51; Rev. 6:15-17; 19:11ff; 20:11ff; 21:27). Read More…
