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What is the Lake of Fire, Sulfur and Smoke in the Book of Revelation?

by Dr. Eitan Bar
11 minutes read

Very little in the book of Revelation could be interpreted literally. While it is crucial to read and study the book thoroughly, appreciating its language, imagery, and themes, it is equally important to recognize the book’s genre and that almost every element in Revelation is steeped in references to Hebrew Scriptures, first-century culture, and Roman politics. For instance, Revelation tells of a massive red dragon with seven heads, a beast rising from the sea, having ten horns and seven heads, locusts with human faces, four colorful flying horses, and two witnesses with fire coming out of their mouths burning up their enemies. Interpreting these images literally may result in bizarre conclusions. Similarly, we ought to view depictions such as a lake of fire and sulfur not necessarily as tangible or actual locations but the way the original recipients understood them—as metaphors.

Lake of Fire = The Dead Sea

During the First-Temple period, what we now know as ‘the Dead Sea’ or ‘the Sea of Salt’ was sometimes called the Lake of Fire, or the Fiery Lake. This historical context is vital for understanding the symbolic meanings behind Revelation’s “lake of fire and sulfur” imagery.

For thousands of years, up to the first century, the Dead Sea was known for its regular eruptions that discharged tar, pitch, bitumen, asphaltites, smoke, sulfur, and flames. Consequently, the Greeks named it “Lake Asphaltites” due to these fiery, asphalt-spewing occurrences.

Philo said that the valley of the Dead Sea was filled with fires, which were very difficult to extinguish, and that many of these fires had been smoking and burning for a very long time.

The first-century geographer Strabo named the valley “a land of fires” because there were frequent boiling outbursts of fire in the region, and the entire area smelled of sulfur and brimstone.

It is common to witness individuals from all over the world, afflicted with various skin conditions, flocking to the Dead Sea, the lowest point on Earth’s surface. They are attracted by its waters, rich in minerals such as sulfur and renowned for their healing and purifying qualities. Submerging in the Dead Sea’s waters may feel like dipping in fire, as it can often be intensely painful, especially if the water enters your eyes or if you have a skin condition or even a tiny cut. However, it also has remarkable healing properties that are worth the pain.

In Judaism, the lake was traditionally viewed as a place where sinful objects could be cast away. According to the Talmud, “Any vessels that had on them the image of the sun, or of the moon, or of a dragon, ‘let them cast them into the salt sea.’” Similar to Christianity, Judaism associates baptism in the Mikvah (pool of water) with the purification from sin. It is believed that a Jew “…immerse in the Mikvah…[it] helps him to do Teshuva and purify himself from his sins.”

In Jewish thought, water is often associated with purification. The ritual bath of Mikvah is a prime example of how immersion in water symbolizes spiritual cleansing in Judaism. Connecting the dots, we can argue that since the Dead Sea is a pool of salty water, it can serve as a metaphor for purification by painful baptism, where sin and impurity are left behind in the symbolic “dead” waters.

Revelation 20:10

The Devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever.

Revelation 20:10

Some Bible translations depict the Lake of Fire as the most terrifying place imaginable—a realm of eternal torture in fire.

No one in ancient Israel would have imagined a lake like Lake Michigan, which is about 22,400 sq mi in size. Rather, the largest lake in Israel is called, quite amusingly, the Sea of Galilee, which is about 64 sq mi. Therefore, the Lake of Fire should not be understood as an enormous lava lake encompassing billions of individuals in it. If anything, it’s more likely the Apostle John refers not to a lake at all but a small pool of molten metal akin to a crucible.

The Greek term “limné,” translated as “lake,” can refer to a pond of any size, suggesting a small pool of molten metal akin to what one would find in a refiner’s crucible rather than an expansive lake of lava.

Undoubtedly, for a Jew, the mention of fire and sulfur evokes the biblical imagery of Sodom and Gomorrah: “Then the Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven.” (Genesis 19:24). However, consider the future hope presented in Ezekiel in light of the events of Genesis 19:

When I bring back their captives, the captives of Sodom and her daughters, and the captives of Samaria and her daughters, then I will also bring back the captives of your captivity among them.

Ezekiel 16:53-55

Evidently, Ezekiel perceived the final outcomes of God’s judgment on Sodom in a very positive light.

In ancient times, fire and sulfur symbolized the gold refining process, essentially a crucible of molten gold with sulfur added to remove impurities. Sulfur, or brimstone, has been used in metal refining since ancient times. One significant use of sulfur in ancient metal refining involved its ability to convert unwanted metals into sulfides. These sulfides would then react and smoke, allowing the purer metals, such as gold, to settle at the bottom of the crucible. This method was effective in removing impurities from the metal, enhancing its purity and value.

This fact is also evident in biblical texts such as Revelation 3:18, where Christ advises, “I counsel you to buy from me gold refined by fire,” using the imagery of gold refined in fire while admonishing the church in Laodicea.

In modern times, sulfur’s role in industrial processes remains vital. For instance, sulfur is a key component in the production of sulfuric acid, which is crucial for numerous industrial applications, including fertilizer production, petroleum refining, and chemical manufacturing. The United States Mint and other modern facilities continue to utilize sulfur in these processes to ensure the purity of metals used in coin production and other applications. Sulfer also has other uses, including medical treatment for certain skin diseases (a popular method for treating infections up until the 1940s), insecticides and fungicides, glass production, and other kinds of refinements.

In ancient perceptions, fire and sulfur, though painful, were considered positive and beneficial elements, rather than the Middle Ages’ view of them as symbols of sadistic punishment and eternal tomentous abuse.

The word “torment” in scriptures is translated from the Greek basanizó, which originally referred to a touchstone—a black, silicon-based stone used to test the purity of precious metals. Thus, the term should be understood not as torture but as a (perhaps very unpleasant) process of testing purity and refinement.

Further, the Greek words translated as “forever and ever” are sometimes also translated—and perhaps better rendered as—“in the ages of ages,” indicating a future period of time, not the modern philosophical concept of “eternity,” one which is absent from the Bible, as we previously established.

Revelation 14:10-11

Revelation 14:10-11 reads:

They, too, will drink the wine of God’s fury, which has been poured full strength into the cup of his wrath. They will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. And the smoke of their torment will rise for ever and ever. There will be no rest day or night for those who worship the beast and its image, or for anyone who receives the mark of its name.

Revelation 14:10-11

Revelation 14:10 notes that the torment received by certain people occurs “in the presence of the holy angels and in the presence of the Lamb” (Jesus). This raises an intriguing question: Does the presence of Jesus and the angels, possibly symbolic of the church’s spirits as suggested in Revelation 1:20, mean that the tormented are only suffering when in their presence? It seems unlikely that heavenly entertainment would include sadistically witnessing the suffering and burning of others, as this contradicts the idea of restful peace described in Revelation 14:13.

Instead, it seems that John is indicating that the torment experienced by these individuals is linked to their allegiance to the beast and its image. The presence of Jesus and his righteous assembly becomes a source of agony for them because it confronts their actions and beliefs. This idea is supported by Revelation 11:10, where the preaching and mere presence of the two witnesses tormented those opposed to their message. The torment, then, appears to be metaphorical—an internal conflict and spiritual anguish experienced by those confronted with the righteousness and truth of Jesus.

Then, the description of smoke rising forever and ever is a vivid metaphor emphasizing the finality and completeness of God’s judgment. A smoked sacrifice means that the sacrificed animal will not stand up and run again.

Revelation serves as a warning against idolatry and rebellion and stresses God’s justice but does not necessarily imply unending suffering in the afterlife. The focus is on the lasting consequences of rejecting God’s ways rather than perpetual afterlife torment.

Revelation 20:14

Then Death and Hades were cast into the lake of fire. This is the second death.

Revelation 20:14

If the Lake of Fire were a place of eternal torment, it would be illogical and nonsensical to cast abstract concepts (Death and Hades) into it. The fact that intangible, abstract concepts or powers such as Death and Hadēs are cast into the Lake of Fire strongly indicates that the Lake of Fire itself is also an intangible, abstract concept. Metaphorically, the Lake of Fire—or God’s purifying judgment—overcomes even death and the Grave. In other words, death and Hades are destroyed—there is no more death. This more closely aligns with the notion of a benevolent God.

The second death signifies the ultimate defeat of death itself, aligning with 1 Corinthians 15:26, where death is described as the last enemy to be destroyed. The term “second death” indicates the finality of this destruction. The context suggests a symbolic representation of the complete eradication of death rather than a cosmic ongoing process of abuse and torture.

The casting of Death and Hades into the lake of fire symbolizes the end of their power and influence. It represents the culmination of God’s redemptive plan, where death is swallowed up in victory (1 Corinthians 15:54). The second death is not about eternal suffering but about the ultimate triumph of the God of Life (Genesis 2:7, Job 33:4, Acts 17:25, John 1:3-4, Psalm 36:9) and the eradication-through-transformation of everything that opposes Him. The second death is where death dies.

Yes, God is the God of Justice and the Lord of Hosts (1 Samuel 1:3), but He is also rich in mercy (Ephesians 2:4) and Mighty to Save (Zephaniah 3:17). Human kings and generals kill and destroy, but the God of Israel also restores and resurrects. Death is not the end. Death, too, will be cast into the purifying Lake of Fire and Sulfur.

Revelation 21:8

But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.

Revelation 21:8 again mentions the lake that burns with fire and sulfur, calling it the second death. Death represents finality, marking the end or conclusion rather than an unending ordeal. The inclusion of fire and sulfur reinforces the idea of purification. The list of sins mentioned (cowardice, faithlessness, etc.) are behaviors that lead to destruction and chaos in life. This is not to suggest that cowards will be tortured forever. The second death symbolizes the final eradication of these destructive behaviors through purification. The focus is on the ultimate defeat of sin, not eternal torment. The use of “death” emphasizes the end or termination of these negative influences, aligning with the broader biblical narrative of renewal and restoration. The use of “death” (end, concluded, ceased) rather than perpetual suffering indicates an end to the destructive influence of these behaviors. Remember the promise from just four verses earlier:

He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.

Revelation 21:4

The only way to completely eliminate mourning and crying is either to erase and flash everyone’s memories (Men in Black) so they don’t remember their loved ones or to reconcile everything and everyone, which is only something truly omnipotent (all-powerful) and omnibenevolent (all-loving) God can accomplish. Therefore, the second death is portrayed as a necessary step in the divine process of eradicating evil and purifying creation. The lake of fire serves as a divine crucible, purging sin and restoring holiness. This interpretation aligns with the biblical theme of God’s judgment being restorative rather than merely punitive.

Satan, Saved?!

Deciding the fate of Satan is definitely not in my pay grade. However, many theologians and Church Fathers’ views on Satan’s salvation present a fascinating and controversial aspect of early Church theology. For example, Gregory of Nyssa, a saint in Eastern Orthodoxy, Catholicism, Oriental Orthodoxy, Anglicanism, and Lutheranism, is noted for his belief in all-inclusive salvation, a doctrine known as apokatastasis (literally translates to “restoration” or “reconstitution,” implying a return to an original or proper condition). This concept suggests that all of creation, including Satan, will ultimately be restored and reconciled to the almighty God.

Gregory of Nyssa argued that since God is the ultimate source of all good and is infinitely loving and just, the ultimate purpose of God’s punishments must be corrective rather than purely punitive. He believed that the process of purification would eventually lead to the repentance and redemption of all beings, including the Devil. This perspective stems from his understanding of divine justice and love, which he saw as incompatible with the idea of endless, purposeless torture.

This view was rooted in Gregory’s interpretation of scripture and his reflections on the nature of God and evil. He saw the fire of divine judgment not as a literal fire of eternal torment but as a purifying fire meant to cleanse and transform. Therefore, even Satan, the embodiment of evil, would not be exempt from this ultimate purification and restoration.

There’s much to debate and scrutinize. You might reject the idea that Satan can be redeemed, or perhaps you question his very existence. You might contest the idea that hell is essential for purification or dispute Gregory’s interpretation of the Ransom Theory of Atonement, which influenced Christianity for a millennium. Yet, Gregory’s theories stem from a fundamental belief about God: that He is not only just but also loving, kind, good, forgiving, compassionate, and gracious—even to sinners (Matthew 5:45).

Gregory argued that God created humanity not out of necessity but from a place of overflowing love, and His motives for wanting to restore His creation are similarly driven.

Embracing the concept of all-inclusive reconciliation held by some of the Church Fathers is challenging, and to be honest, from an emotional standpoint, as a Jewish individual reflecting on the atrocities committed by individuals like Hitler against our people, it’s not easy for me to comprehend this concept. Yet, I recognize God is much more gracious and loving than I will ever be! Therefore, reflecting on Gregory’s perspectives can be valuable and much better reflects God’s character than the concept of eternal torment in Hellfire, which seems at odds with the notion of a loving, kind, benevolent, forgiving, compassionate, and gracious God.

Conclusion

The original audience would have most likely understood fire, sulfur, brimstone, smoke, and imagery of torment (testing of metals) as metaphors for purification, corrective judgment, and eradicating evil, not eternal conscious torment in Hellfire. Additionally, the cultural context of the early Christians, who were familiar with Jewish apocalyptic literature, would have led them to interpret these symbols in line with themes of divine justice, discipline, restoration, and renewal.

In summary, the lake of fire and sulfur appears to indicate a metaphorical refiner’s crucible with sulfur, tested for purity. The process is one of refinement, not eternal torment. It embodies divine judgment, potentially letting wrongdoers feel the pain they inflicted while ultimately being saved—even if “as one escaping through the flames”—reflecting the principle that mercy prevails over judgment: “Where sin increased, grace increased all the more” (Romans 5:20).


This article was a copy-paste from my new book on hell: HELL: A Jewish Perspective on a Christian Doctrine




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Dr. Eitan Bar
Author, Theologian, Activist