After Death: Heaven, Hell, or Intermediate State
After death, Christian theology generally describes three primary destinations: heaven, hell, and an intermediate state. These concepts are rooted in biblical texts and have been further articulated through centuries of theological development.
The concept of "hell" in the Old Testament is often associated with the Hebrew word Sheol, which primarily refers to the place of the dead or the unseen world [1]. Smith's Bible Dictionary notes that Sheol can mean "the grave" in many passages, such as Genesis 37:35 and Job 14:13. However, in other contexts, Sheol appears to carry a connotation of punishment [1]. The New Testament uses the Greek term Hades in a similar way, referring to the realm of the dead. Revelation 20:13 mentions "death and Hades" giving up their dead, indicating a place from which the deceased will eventually emerge for judgment [7]. The idea of a final, eternal punishment is often linked to the concept of Gehenna, a term derived from the Valley of Hinnom, which was a place of refuse and burning outside Jerusalem.
Heaven is presented in Scripture as the dwelling place of God and the ultimate destination for the redeemed. The book of Revelation describes a "new heaven and new earth" (Revelation 21:1), a vision that offers hope to persecuted Christians [2, 6]. This new creation is depicted as a place of holy perfection, symbolized by the New Jerusalem, where God dwells with humanity [4, 6]. The imagery includes precious and luxurious materials, suggesting a place of immense beauty and value, though these are presented as common building materials in heaven, emphasizing its divine nature [3]. The New Jerusalem is also described as an ultimate Garden of Eden, restoring what was lost through sin [6]. Believers are promised glorious bodies in this new creation, transformed to be like Christ's glorious body (Philippians 3:21) [5].
Between physical death and the final resurrection and judgment, many Christian traditions affirm an intermediate state. This is not a final destination but a temporary condition of souls awaiting the consummation of God's plan. For instance, the Jamieson, Fausset & Brown Commentary on Hebrews 9:15 speaks of Christ's death securing an "eternal inheritance to the called," implying a future reception of this inheritance [8]. While the specific nature of this intermediate state varies among traditions, it generally involves the conscious existence of the soul apart from the body. The Jamieson, Fausset & Brown Commentary on Psalm 16:10, in discussing the phrase "wilt not leave... hell," interprets "soul" as referring to the person, even when the body is primarily affected, suggesting a continued existence of the person beyond bodily death [9].
The concept of an intermediate state highlights that the full experience of heaven or hell, particularly in terms of a resurrected body, awaits the final judgment. Until then, the souls of the righteous are often understood to be in a state of blessed rest with God, while the souls of the unrighteous are in a state of conscious separation and anticipation of final judgment. The New Testament consistently points to a future transformation and renewal, where God's people will inhabit a new creation, free from sin and suffering, in direct communion with God [2, 6].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Hell — In the Old Testament this is the word generally and unfortunately used by our translators to render the Hebrew Sheol . It really means the place of the dead, the unseen world, without deciding whether it be the place of misery or of happiness. It is clear that in many passages of the Old Testament Sheol can only mean "the grave," and is rendered in the Authorized Version; see, for example, (Genesis 37:35; 42:38; 1 Samuel 2:6; Job 14:13) In other passages, however, it seems to Involve a notion of punishment, and is therefore rendered in the Authorized Version by”
- 2 Peter (Protestant academic) “Tyndale House on 2 Peter 3:13: 3:13 the new heavens and new earth: See Isa 65:17; 66:22; Rev 21.”
- Revelation (Protestant academic) “Tyndale House on Revelation 21:21: 21:21 Things that are precious and luxurious on earth are common building materials in heaven.”
- Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 21 (introduction): The new heaven and the new earth, Rev 21:1. The new Jerusalem, Rev 21:2. God dwells with men; the happy state of his followers, Rev 21:3-7. The wretched state of the ungodly, Rev 21:8. An angel shows John the holy city, the New Jerusalem, Rev 21:9, Rev 21:10. Her light, wall, gates, and foundations, described, Rev 21:11-21. God and the Lamb are the temple and light of it, Rev 21:22, Rev 21:23. The nations and kings of the earth bring their glory and honor to it; the gates shall never be shut, nor shall any defilement enter into it, Rev 21:24-27.”
- Phil (Protestant academic) “Tyndale House on Phil 3:21: 3:21 change them into glorious bodies: See 1 Cor 15:42-54; cp. Rom 8:23. • he will bring everything under his control: See 1 Cor 15:24-27.”
- Revelation (Protestant academic) “Tyndale House on Revelation 21:1: 21:1–22:9 The final scenes of the new heaven and earth are striking pictures of a new community and home for God’s people that is fashioned and given by God. These scenes help to lift the spirits of persecuted Christians. John lays out his basic vision (21:1-8) and follows it with two expansions: (1) In 21:9-27, he presents the new Jerusalem as the site of holy perfection; (2) in 22:1-5, he describes the new Jerusalem as the ultimate Garden of Eden that Adam and Eve could have experienced had they not sinned. 21:1 The vision involves God’s creation of the new ”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 20:13: death and hell--Greek, "Hades." The essential identity of the dying and risen body is hereby shown; for the sea and grave give up their dead. The body that sinned or served God shall, in righteous retribution, be the body also that shall suffer or be rewarded. The "sea" may have a symbolical [CLUVER from AUGUSTINE], besides the literal meaning, as, in Rev 8:8; Rev 12:12; Rev 13:1; Rev 18:17, Rev 18:19; so "death" and "hell" are personifications (compare Rev 21:1). But the literal sense need hardly be departed from: all the different regions wherei”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:15: for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (Heb 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called. by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Luk 24:49 uses "promise"; Heb 6:15; ”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 16:10: soul--or, "self." This use of "soul" for the person is frequent (Gen 12:5; Gen 46:26; Psa 3:2; Psa 7:2; Psa 11:1), even when the body may be the part chiefly affected, as in Psa 35:13; Psa 105:18. Some cases are cited, as Lev 22:4; Num 6:6; Num 9:6, Num 9:10; Num 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense. wilt not leave . . . hell--abandon to the power of (Job 39:14; Psa 49”