“And they shall go out and look on the dead bodies of the men who have rebelled against me.
For their worm shall not die, their fire shall not be quenched,
and they shall be an abhorrence to all flesh.”
Isaiah 66, 24

‘since indeed God deems it just to repay with affliction those who afflict you, and to grant rest with us to you who are afflicted when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might,’
2 Thessalonians 1, 6-9

And the angels that did not keep their own position but left their proper dwelling have been kept by him in eternal chains in the nether gloom until the judgment of the great day; just as Sodom and Gomor′rah and the surrounding cities, which likewise acted immorally and indulged in unnatural lust, serve as an example by undergoing a punishment of eternal fire.
Jude 6-7

And they marched up over the broad earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, and the devil who had deceived them was thrown into the lake of fire and brimstone where the beast and the false prophet were, and they will be tormented day and night forever and ever.
Revelation 20, 9-10

My Explications of the Patristic Texts

Irenaeus of Lyons (A.D. 180)
Against Heresies, 1,10,10

“…Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, ‘every knee should bow, of things in heaven,, and things in earth, and things under the earth, and that every tongue should confess’ to Him, and that He should execute just judgment towards all; that He may send ‘spiritual wickednesses,’ and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning of their Christian course, and others from the date of their repentance, and may surround them with everlasting glory.”

The text presents a theological perspective centered on the figure of Christ Jesus, highlighting His divine authority and the ultimate judgment that He will execute. St. Irenaeus emphasizes Jesus as Lord, God, Savior, and King, underlining His supreme authority and sovereignty. This indicates His role not only in salvation but also in divine governance.

The phrase about every knee bowing—“in heaven, on earth, or under the earth”—suggests that all creation will ultimately recognize His authority. The reference to every tongue confessing Him signifies a universal acknowledgment of His lordship. Christ will enact justice, which likely encompasses the themes of righteousness and accountability. The term “just judgment” reinforces the idea that His decisions will be fair and based on moral law.

The author mentions “spiritual wickednesses” and the judgment of angels who transgressed, as well as the ungodly. This conveys a belief in a moral order where evil is recognized and punished, specifically by being cast into “everlasting fire,” a metaphor often associated with eternal damnation. In contrast to the fate of the wicked, the text speaks of grace extended to the righteous. This includes those who have adhered to His commandments and maintained a loving relationship with Him. The notion of granting immortality offers hope of eternal life for those deemed faithful.

Irenaeus acknowledges that not only long-term followers of Christ but also newer converts who have repented are included in the promise of everlasting glory. This highlights a theme of redemption and grace that is available to all, irrespective of their past. The final note about surrounding the righteous with “everlasting glory” signifies a joyful and fulfilling existence for the redeemed, contrasting sharply with the judgment faced by the wicked.

In summary, the text serves as a powerful affirmation of both the authority of Christ as the ultimate judge and savior and the dichotomy between the fates of the righteous and the wicked, emphasizing grace, justice, and the transformative power of faith.

Tertullian (A.D. 197)
Apology, 18:3

“These have further set before us the proofs He has given of His majesty in judgments by floods and fires, the rules appointed by Him for securing His favor, as well as the retribution in store for the ignoring, forsaking and keeping them, as being about at the end of all to adjudge His worshippers to everlasting life, and the wicked to the doom of fire at once without ending and without break, raising up again all the dead from the beginning, reforming and renewing them with the object of awarding either recompense.”

The text conveys a theological perspective on divine judgment and the moral framework established by a higher power, referred to as “His Majesty.” It suggests that natural disasters, like floods and fires, serve as manifestations of this divine authority and as instruments of judgment. The reference to floods and fires signifies that these events are not merely natural occurrences but rather serve as signs of divine displeasure or judgment. This suggests that the higher power is actively involved in the world and can express approval or disapproval through such calamities.

Tertullian establishes a set of guidelines or commandments that believers must follow to gain divine favor. These rules are crucial for obtaining a positive outcome in the divine judgment process. Ignoring or abandoning these commandments leads to negative consequences. The author underscores a dual outcome based on adherence to the established rules. Those who faithfully follow the divine commandments are promised everlasting life—an eternity of rewards and blessings. In contrast, the wicked, who defy the rules, are warned of facing severe repercussions, including eternal punishment by fire, highlighting a strong moral dichotomy.

Finally, Tertullian emphasizes the belief in resurrection. It asserts that all individuals, regardless of when they lived, will be resurrected and transformed. This renewal is not arbitrary; it serves the purpose of administering divine justice, where each individual will receive either a reward or punishment based on their earthly actions and adherence to divine laws.

Overall, the text presents a narrative of accountability, emphasizing the importance of following divine commandments while offering a vivid description of the ultimate consequences of one’s actions in life. It calls for reflection on moral behavior within the framework of religious belief.

Hippolytus (ante. A.D. 225)
Against the Greeks, 3

“Of which voice the justification will be seen in the awarding to each that which is just; since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment.”

The text outlines a clear moral dichotomy regarding rewards and punishments based on one’s actions and choices. It suggests that there is a system of justice in which individuals are held accountable for their behavior.

The phrase “those who have done good will be granted eternal bliss” implies a belief in a just reward for virtuous actions. This suggests that people who lead a morally upright life, engage in good deeds, and contribute positively to society can expect a form of ultimate happiness or fulfillment after death. Conversely, “those who love wrongdoing will face eternal punishment” highlights the consequences faced by those who choose to engage in immoral behavior. This points to the idea that persistent wrongdoing and a disregard for moral conduct will result in suffering or a negative outcome, reinforcing the importance of making ethical choices.

Overall, the text conveys a message about moral accountability, illustrating a clear cause-and-effect relationship between one’s actions and their eventual outcomes. It emphasizes that individuals are responsible for their decisions, and this responsibility is reflected in the nature of their rewards or punishments. The text serves as a reminder of the consequences of personal choices, encouraging readers to consider the impact of their actions on their ultimate fate.

Cyprian of Carthage (A.D. 253)
To Thibaris, Epistle 55 (58):10

“Oh, what and how great will that day be at its coming, beloved brethren, when the Lord shall begin to count up His people, and to recognize the deservings of each one by the inspection of His divine knowledge, to send the guilty to Gehenna, and to set on fire our persecutors with the perpetual burning of a penal fire, but to pay to us the reward of our faith and devotion!”

The text expresses a hopeful and uplifting vision of a future gathering of believers. The notion of the Lord gathering His “beloved people” signifies a reunion of individuals who have shown faith and devotion. This reflects the idea of community and fellowship among believers. It highlights the belief that the Lord possesses “infinite wisdom” and will recognize each person’s individual faith and dedication. This suggests that personal commitment to faith is acknowledged and valued.

The author conveys the concept of reward for those who have lived according to their beliefs. This implies a sense of justice, where faithful individuals will receive blessings in recognition of their efforts. There is a contrasting idea about those who have “turned away” from their faith, suggesting that they may face dire consequences. This serves to reinforce the importance of maintaining one’s beliefs and the potential repercussions of straying from them. The overall tone is one of optimism, as it speaks of a future filled with hope and joy. This promotes a positive outlook on life and faith, encouraging believers to maintain their steadfastness.

Finally, the text encourages individuals to embrace this promise of gathering and reward with confidence. It suggests that such a perspective should be approached with a heart full of optimism, reflecting a proactive and positive attitude toward faith and future events. In essence, the text serves as an affirmation of faith, a call to remain devoted, and an expression of hope for a joyful and rewarding future for believers.

Lactantius (A.D. 310)
Divine Institutes, 7:21

“However, the sacred writings inform us in what manner the wicked are to undergo punishment. For because they have committed sins in their bodies, they will again be clothed with flesh, that they may make atonement in their bodies; and yet it will not be that flesh with which God clothed man, like this our earthly body, but indestructible, and abiding forever, that it may be able to hold out against tortures and everlasting fire…The same divine fire, therefore, with one and the same force and power, will both burn the wicked and will form them again, and will replace as much as it shall consume of their bodies, and will supply itself with eternal nourishment …Then they whose piety shall have been approved of will receive the reward of immortality; but they whose sins and crimes shall have been brought to light will not rise again, but will be hidden in the same darkness with the wicked, being destined to certain punishment.”

Lactantius provides a theological perspective on the consequences of human actions in relation to moral choices. He emphasizes the distinction between those who stray from righteousness and those who live piously.

The opening lines highlight the idea that actions have profound consequences, particularly for individuals who stray from moral paths. The notion of sinning in earthly bodies suggests a temporary state of existence filled with imperfection. Individuals who have sinned are described as receiving “new, indestructible forms.” This concept of renewal implies that there is hope for redemption and transformation, allowing them to seek forgiveness and make amends for their misdeeds.

The introduction of a “purifying fire” symbolizes the trials they will face, suggesting that these challenges are meant to cleanse and refine their spirits. In contrast to those who have sinned, the text speaks of individuals who live with sincerity and piety being rewarded with immortality. This gift represents a hopeful promise, reinforcing the idea that virtuous living leads to positive outcomes even after death.

The phrase “our choices shape our destinies” encapsulates a central theme of the text: accountability for one’s actions. It asserts that individuals have the power to choose between paths that lead to redemption or darkness. Nevertheless, the text offers a message of hope, suggesting that regardless of past actions, there is always a chance for redemption through integrity and righteousness. It emphasizes the importance of striving for goodness and uplifting oneself and others.

Ultimately, the author encourages readers to embrace opportunities for personal and spiritual growth. He advocates for nurturing positive qualities (virtue, integrity) in pursuit of everlasting life, portraying these efforts as essential for both individual fulfillment and the broader community.

Overall, the message is one of hope, urging individuals to be mindful of their choices while believing in the potential for redemption and spiritual renewal. Let’s embrace the opportunities for growth and strive to uplift ourselves and others, nurturing our spirits toward the rewards of virtue and everlasting life.

Gregory of Nyssa (A.D. 383)
Great Catechism, 40

“When you hear the word fire, you have been taught to think of a fire other than the fire we see, owing to something being added to that fire which in this there is not; for that fire is never quenched, whereas experience has discovered many ways of quenching this; and there is a great difference between a fire which can be extinguished, and one that does not admit of extinction. That fire, therefore, is something other than this. If, again, a person hears the word ‘worm,’ let not his thoughts, from the similarity of the term, be carried to the creature here that crawls upon the ground, for the addition that it ‘dieth not’ suggests the thought of another reptile than that known here. Since, then, these things are set before us as to be expected in the life that follows this, being the natural outgrowth according to the righteous judgment of God, in the life of each, of his particular disposition, it must be the part of the wise not to regard the present, but that which follows after, and to lay down the foundations for that unspeakable blessedness during this short and fleeting life, and by a good choice to wean themselves from all experience of evil, now in their lifetime here, hereafter in their eternal recompense.”

St. Gregory explores the concepts of “fire” and “worm” as metaphors for deeper, more profound spiritual truths. The first metaphor contrasts the physical fire we encounter on Earth, which can be extinguished, with a metaphorical or spiritual fire that is eternal and cannot be put out. This implies that there are consequences or experiences in the afterlife that are everlasting and significant, suggesting a reality beyond our physical existence. Similarly, the reference to “worm” moves beyond the literal creature familiar to us and hints at a spiritual or moral concept. The phrase “that dieth not” suggests a type of existence or suffering that is perpetual, again pointing toward the idea of an afterlife or judgment that extends beyond physical death.

The author indicates that these metaphors relate to the outcomes of God’s judgment based on an individual’s character and choices in life. This underscores a moral dimension, suggesting that how one lives will have lasting implications beyond this life. The argument encourages individuals to prioritize their spiritual well-being and eternal consequences over immediate, temporal concerns. This call to action suggests that wise individuals will build a life that aligns with righteous choices, distancing themselves from evil to secure a positive eternal outcome. Gregory of Nyssa concludes with an optimistic view of the afterlife, framing it as a reward for good choices made during one’s fleeting earthly existence. It encourages living with a long-term perspective that values spiritual integrity over temporary pleasures.

In essence, the text reinforces the idea that life decisions and moral character hold lasting significance and that focusing on the eternal aspects of existence can lead to profound blessings.

John Chrysostom (A.D. 392)
Homilies on 2nd Corinthians, 9:17,18

“And he said not the afflictions are so, but ‘the things that are seen;’ all of them, whether punishment or rest so that we should be neither puffed up by the one nor overborne by the other. And therefore, when speaking of the things to come, he said not the kingdom is eternal; but, ‘the things which are not seen are eternal,’ whether they be a kingdom, or again punishment; so as both to alarm by the one and to encourage by the other.”

St. John discusses the nature of afflictions and the essence of what truly matters in life. He emphasizes that the focus should not be on the visible challenges we face, such as suffering or comfort, but rather on the deeper, unseen realities that govern our existence.

The author highlights that it isn’t the afflictions themselves (whether they be punishments or periods of rest) that hold significance. Instead, it is the “things that are seen” that are temporary and should not lead us to become either arrogant or overwhelmed. This suggests a perspective on life’s experiences that encourages a balanced approach to both hardship and ease.

The mention of “the things which are not seen are eternal” serves as a reminder that the spiritual or metaphysical aspects of life — such as the kingdom (a metaphor for a higher state of existence or divine realm) and punitive measures (possibly implying moral or spiritual consequences) — are of greater importance than our immediate experiences. The juxtaposition between the seen and the unseen points towards a guiding principle in many philosophical and religious teachings: the belief that tangible experiences are fleeting while spiritual truths endure.

Finally, Chrysostom suggests that this understanding serves dual purposes — it acts as a warning against becoming complacent or proud when experiencing success or comfort, and it also offers encouragement during times of difficulty. The mention of punishment or rest indicates that both highs and lows in life are temporary and should not define our actions or beliefs.

Overall, the text invites reflection on how one perceives and reacts to life’s circumstances, urging readers to prioritize spiritual awareness and humility over superficial judgments based on visible experiences.

Jerome (A.D. 393)
Against Jovianianus, 2:18,19

“His fourth and last contention is that there are two classes, the sheep and the goats, the just and the unjust: that the just stand on the right hand, the other on the left: and that to the just the words are spoken: ‘Come, ye blessed of my Father, and inherit the kingdom prepared for you from the foundation of the world.’ But that sinners are thus addressed: ‘Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels.’ …And as in one Gospel, our Lord promises the Apostles a hundredfold, in another sevenfold, for leaving children and wives, and in the world to come life eternal.”

St. Jerome discusses a significant theological concept often found in Christian teachings about judgment and the distinction between the righteous (the just) and the unrighteous (the unjust). He utilizes the imagery of sheep and goats to represent these two groups, drawing from biblical references, particularly from the parable in the Gospel of Matthew 25:31-46. Sheep symbolize the righteous, or the just, who are favored and rewarded for their good deeds and faithfulness. Goats represent the unrighteous, who are condemned for their actions. This metaphor reinforces the idea of divine judgment and the moral consequences of one’s choices in life.

The text highlights a judgment scene where the righteous are welcomed into God’s kingdom with a promise of eternal reward: “Come, you blessed of my Father, and inherit the kingdom prepared for you from the foundation of the world.” In contrast, the unjust face condemnation and separation from God: “Depart from me, you cursed, into the eternal fire that is prepared for the devil and his angels.” This stark dichotomy emphasizes the ultimate moral accountability that individuals have for their actions.

The mention of the promises made to the Apostles—100-fold and 7-fold returns for their sacrifices—emphasizes the theme of divine reward for those who commit themselves to God and make sacrifices in their earthly lives. The mention of the “hundredfold” and “sevenfold” returns reflects the idea of both material and spiritual blessings that come from a faithful commitment to God, suggesting that the ultimate sacrifice is met with abundant grace in the life to come.

The text concludes with the promise of eternal life in the world to come for the just, suggesting a future hope that drives moral behavior and faithfulness in the present. It encapsulates the broader theme of salvation, redemption, and the belief in a transcendent life beyond earthly existence.

Overall, Jerome calls for reflection on ethical living, the nature of divine judgment, and the assurance of reward for those who live righteously. It intertwines moral principles with eschatological hope, serving as a profound reminder of the ultimate outcomes of human choices.

Augustine of Hippo (A.D. 426)
City of God, 21:23

“But because this is absurd, they who desire to be rid of eternal punishment ought to abstain from arguing against God, and rather, while yet there is opportunity, obey the divine commands. Then what a fond fancy is it to suppose that eternal punishment means long continued punishment, while eternal life means life without end since Christ, in the very same passage, spoke of both in similar terms in one and the same sentence, ‘These shall go away into eternal punishment, but the righteous into life eternal!’ If both destinies are “eternal,” then we must either understand both as long-continued but at last terminating or both as endless. For they are correlative–on the one hand, punishment eternal, on the other hand, life eternal. And to say in one and the same sense that life eternal shall be endless, punishment eternal shall come to an end is the height of absurdity. Wherefore, as the eternal life of the saints shall be endless, so too the eternal punishment of those who are doomed to it shall have no end.”

St. Augustine discusses the theological concepts of eternal punishment and eternal life, particularly in the context of early Christian belief. He argues against a common interpretation that treats these two states differently, specifically the idea that eternal punishment might eventually cease while eternal life goes on indefinitely.

The author begins by stating that it is absurd to think that one can argue against God while hoping to avoid eternal punishment. Instead, they advocate for obedience to God’s commands as a means of escape from this fate. He asserts that many people misunderstand what “eternal punishment” means. They tend to believe that it involves prolonged suffering but that it is not necessarily everlasting. Conversely, they view “eternal life” as an unending existence.

The mention of Christ’s words reinforces the idea that both outcomes—eternal punishment for the unrighteous and eternal life for the righteous—are described as “eternal” in scripture. This creates a parallel between the two. Augustine argues that if both states are labeled as eternal, they must be understood similarly. They challenge the view that one can be finite while the other is infinite, labeling this idea as absurd. The final assertion is that, just as the saints will enjoy a life that never ends, those who are condemned will experience punishment that is likewise everlasting. This emphasizes the seriousness of the consequences tied to one’s actions and beliefs.

In short, the text expresses a firm belief in the permanence of both eternal life and eternal punishment, advocating for adherence to divine commands as a way to achieve salvation from eternal condemnation.

[Pope] Gregory the Great (ante A.D. 604)
To Theoctista, Epistle 26

“For there are two kinds of compunction, as you know: one that is afraid of eternal pains, the other that sighs for heavenly rewards; since the soul that is athirst for God is first moved to compunction by fear, and afterward by love. For in the first place it is affected to tears because, while recollecting its evil doings, it fears to suffer for them eternal punishments.”

St. Gregory discusses the concept of compunction, which refers to a feeling of guilt or moral scruple that arises after committing a wrongdoing. It highlights two distinct motivations behind this feeling: fear of punishment and longing for reward.

The first type of compunction is driven by fear of eternal punishment, which indicates a more self-preserving instinct. A person in this state is primarily concerned about the consequences of their actions in an afterlife scenario. Their reflection on wrongdoing provokes a strong emotional response, often resulting in tears, as they confront the potential suffering that may await them if they do not amend their ways.

The second type of compunction emerges from a deeper spiritual longing. This occurs when the soul begins to desire a connection with God, leading to a transformation of motivation. Initially sparked by fear, this desire gradually evolves into pursuing divine love and connection.

In essence, the author suggests that while fear can initiate a path toward repentance or moral reflection, a deeper and more meaningful transformation occurs when love and longing for God take precedence over fear. The process is one of growth, moving from a place of self-protection to a pursuit of genuine spiritual fulfillment.

“And if your eye causes you to sin, pluck it out; it is better for you to enter the kingdom of God
with one eye than with two eyes to be thrown into hell, where their worm does not die,
and the fire is not quenched.”
Mark 9, 47-48