Creation of Hell in the Bible's Timeline
The biblical timeline for the creation of hell is not explicitly detailed in the same way as the creation of the heavens and the earth. The Genesis account describes God's creation of the world as "very good" [4], implying that hell, as a place of punishment and separation from God, was not part of the original creation [1, 2].
The early chapters of Genesis focus on the creation of the cosmos and humanity. Genesis 1:1 states, "In the beginning God created the heavens and the earth" [2]. This refers to a period of "remote and unknown antiquity" [1]. God's creative acts are described as being brought about by His powerful word, with nothing created apart from His command [3]. The creation narrative emphasizes God's sovereignty over everything [3]. Humanity was created in God's image to have dominion over the earth and participate in God's rest [2, 6]. John Calvin's commentary on Genesis also focuses on the creation of the world and humanity's place within it [5].
While the concept of hell is not present in the Genesis creation account, later biblical texts allude to places of judgment and destruction. The Valley of Ben-Hinnom, or Gehenna, is mentioned in Jeremiah as a place where child sacrifice was performed and where bodies of the poor were dumped [8]. This valley, located on the west and south sides of Jerusalem, became a symbol of judgment and destruction [8]. Daniel 12:11 refers to an "abomination" and a period of tribulation, which some interpretations connect to historical events like the profanation of the temple by Antiochus [7]. Adam Clarke's commentary on Daniel 9:25 discusses the timeline of prophecy leading to the death of Christ, but does not directly address the creation of hell [9].
The absence of hell in the creation narrative suggests that it is a consequence of sin and rebellion against God, rather than an original component of His "very good" creation [4]. The biblical understanding of hell develops as a response to humanity's fall and subsequent sin, necessitating a place of ultimate justice for those who reject God.
Sources
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 1 (introduction): Genesis 1:1 THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2) In the beginning--a period of remote and unknown antiquity, hid in the depths of eternal ages; and so the phrase is used in Pro 8:22-23. God--the name of the Supreme Being, signifying in Hebrew, "Strong," "Mighty." It is expressive of omnipotent power; and by its use here in the plural form, is obscurely taught at the opening of the Bible, a doctrine clearly revealed in other parts of it, namely, that though God is one, there is a plurality of persons in the Godhead--Father, So”
- Genesis (Protestant academic) “Tyndale House on Genesis 1:1: 1:1–2:3 These verses introduce the Pentateuch (Genesis—Deuteronomy) and teach Israel that the world was created, ordered, and populated by the one true God and not by the gods of surrounding nations. • God blessed three specific things: animal life (1:22-25), human life (1:27), and the Sabbath day (2:3). This trilogy of blessings highlights the Creator’s plan: Humankind was made in God’s image to enjoy sovereign dominion over the creatures of the earth and to participate in God’s Sabbath rest. 1:1 In the beginning God created the heavens and the earth: This statem”
- Genesis (Protestant academic) “Tyndale House on Genesis 1:3: 1:3-13 In the first three days, God formed the chaos into a habitable world. 1:3 Then God said: Nothing in ch 1 is created apart from God’s powerful word (cp. Ps 33:6, 9). • “Let there be . . .” and there was: God’s command enacted his will to create the world. God is not a part of creation or limited by it; he is the supreme ruler over everything (cp. Neh 9:6).”
- Genesis (Protestant academic) “Tyndale House on Genesis 1:31: 1:31 The Creator declares his work good seven times in ch 1; following the creation of human beings, God declares it all very good.”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:7: 11:7 man is made in God’s image: See Gen 1:26-27.”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 12:11: from . . . sacrifice . . . taken way . . . abomination-- (Dan 11:31). As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [MAURER]); by pagan Rome, after Christ's death; b”
- Jeremiah (Protestant academic) “Tyndale House on Jeremiah 7:30: 7:30–8:3 This message decreed death for the people of Judah. It was finally fulfilled in the destruction of Jerusalem (586 BC). 7:30-34 The valley of Ben-Hinnom began on the west side of Jerusalem and continued around the south side. This narrow, steep-sided valley opened into the Kidron Valley and was the city’s combined garbage dump and graveyard. The bodies of the poor who were murdered or died of disease were dumped there, and child sacrifice (a practice totally abhorrent to the Lord; see 2 Chr 28:3; 33:6) was performed there. The valley was also known as To”
- Daniel (Methodist/Wesleyan) “Adam Clarke on Daniel 9:25: From the going forth of the commandment to restore and to build Jerusalem - The foregoing events being all accomplished by Jesus Christ, they of course determine the prophecy to him. And if we reckon back four hundred and ninety years, we shall find the time of the going forth of this command. Most learned men agree that the death of Christ happened at the passover in the month Nisan, in the four thousand seven hundred and forty-sixth year of the Julian period. Four hundred and ninety years, reckoned back from the above year, leads us directly to the month Nisan in ”