The Bible does not give any explicit teaching on whether pets/animals have “souls” or whether pets/animals will be in heaven. However, we can use general biblical principles to develop some clarity on the subject. The Bible states that both man (Genesis 2:7) and animals (Genesis 1:30; 6:17; 7:15, 22) have the “breath of life”; that is, both man and animals are living beings. The primary difference between human beings and animals is that humanity is made in the image and likeness of God (Genesis 1:26-27), while animals are not. Being made in the image and likeness of God means that human beings are like God, capable of spirituality, with mind, emotion, and will, and they have a part of their being that continues after death. If pets/animals do have a “soul” or immaterial aspect, it must therefore be of a different and lesser “quality.” This difference possibly means that pet/animal “souls” do not continue in existence after death.

Another factor to consider regarding whether pets will be heaven is that animals are a part of God’s creative process in Genesis. God created the animals and said they were good (Genesis 1:25). Therefore, there is no reason why there could not be pets / animals on the new earth (Revelation 21:1). There will most definitely be animals during the millennial kingdom (Isaiah 11:6; 65:25). It is impossible to say definitively whether some of these animals might be the pets we had while here on earth. We do know that God is just and that when we get to heaven we will find ourselves in complete agreement with His decision on this issue, whatever it may be.

No. There is only one way to get to heaven. Jesus is the only way to heaven. Such an exclusive statement may confuse, surprise, or even offend, but it is true nonetheless. The Bible teaches that there is no other way to salvation than through Jesus Christ. Jesus Himself says in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through me.” He is not a way, as in one of many; He is the way, as in the one and only. No one, regardless of reputation, achievement, special knowledge, or personal holiness, can come to God the Father except through Jesus.

Jesus is the only way to heaven for several reasons. Jesus was “chosen by God” to be the Savior (1 Peter 2:4). Jesus is the only One to have come down from heaven and returned there (John 3:13). He is the only person to have lived a perfect human life (Hebrews 4:15). He is the only sacrifice for sin (1 John 2:2; Hebrews 10:26). He alone fulfilled the Law and the Prophets (Matthew 5:17). He is the only man to have conquered death forever (Hebrews 2:14–15). He is the only Mediator between God and man (1 Timothy 2:5). He is the only man whom God has “exalted . . . to the highest place” (Philippians 2:9).

Jesus spoke of Himself as the only way to heaven in several places besides John 14:6. He presented Himself as the object of faith in Matthew 7:21–27. He said His words are life (John 6:63). He promised that those who believe in Him will have eternal life (John 3:14–15). He is the gate of the sheep (John 10:7); the bread of life (John 6:35); and the resurrection (John 11:25). No one else can rightly claim those titles.

The apostles’ preaching focused on the death and resurrection of the Lord Jesus. Peter, speaking to the Sanhedrin, clearly proclaimed Jesus as the only way to heaven: “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). Paul, speaking to the synagogue in Antioch, singled out Jesus as the Savior: “I want you to know that through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is set free from every sin” (Acts 13:38–39). John, writing to the church at large, specifies the name of Christ as the basis of our forgiveness: “I am writing to you, dear children, because your sins have been forgiven on account of his name” (1 John 2:12). No one but Jesus can forgive sin.

Eternal life in heaven is made possible only through Christ. Jesus prayed, “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). To receive God’s free gift of salvation, we must look to Jesus and Jesus alone. We must trust in Jesus’ death on the cross as our payment for sin and in His resurrection. “This righteousness from God comes through faith in Jesus Christ to all who believe” (Romans 3:22).

At one point in Jesus’ ministry, many of the crowd were turning their backs on Him and leaving in hopes of finding another savior. Jesus asked the Twelve, “Do you want to go away as well?” (John 6:67, ESV). Peter’s reply is exactly right: “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God” (John 6:68–69, ESV). May we all share Peter’s faith that eternal life resides only in Jesus Christ.

The Bible does not give any specific teaching about cremation. There are occurrences in the Old Testament of people being burned to death (1 Kings 16:18; 2 Kings 21:6) and of human bones being burned (2 Kings 23:16-20), but these are not examples of cremation. It is interesting to note that in 2 Kings 23:16-20, burning human bones on an altar desecrated the altar. At the same time, the Old Testament law nowhere commands that a deceased human body not be burned, nor does it attach any curse or judgment on someone who is cremated.

Cremation was practiced in biblical times, but it was not commonly practiced by the Israelites or by New Testament believers. In the cultures of Bible times, burial in a tomb, cave, or in the ground was the common way to dispose of a human body (Genesis 23:19; 35:19; 2 Chronicles 16:14; Matthew 27:60-66). While burial was the common practice, the Bible nowhere commands burial as the only allowed method of disposing of a body.

Is cremation something a Christian can consider? Again, there is no explicit scriptural command against cremation. Some believers object to the practice of cremation on the basis it does not recognize that one day God will resurrect our bodies and re-unite them with our soul/spirit (1 Corinthians 15:35-58; 1 Thessalonians 4:16). However, the fact that a body has been cremated does not make it any more difficult for God to resurrect that body. The bodies of Christians who died a thousand years ago have, by now, completely turned into dust. This will in no way prevent God from being able to resurrect their bodies. He created them in the first place; He will have no difficulty re-creating them. Cremation does nothing but “expedite” the process of turning a body into dust. God is equally able to raise a person’s remains that have been cremated as He is the remains of a person who was not cremated. The question of burial or cremation is within the realm of Christian freedom. A person or a family considering this issue should pray for wisdom (James 1:5) and follow the conviction that results.

The Bible mentions six specific people who committed suicide: Abimelech (Judges 9:54), Saul (1 Samuel 31:4), Saul’s armor-bearer (1 Samuel 31:4–6), Ahithophel (2 Samuel 17:23), Zimri (1 Kings 16:18), and Judas (Matthew 27:5). Five of these men were noted for their wickedness (the exception is Saul’s armor-bearer—nothing is said of his character). Some consider Samson’s death an instance of suicide, because he knew his actions would lead to his death (Judges 16:26–31), but Samson’s goal was to kill Philistines, not himself.

The Bible views suicide as equal to murder, which is what it is—self-murder. God is the only one who is to decide when and how a person should die. We should say with the psalmist, “My times are in your hands” (Psalm 31:15).

God is the giver of life. He gives, and He takes away (Job 1:21). Suicide, the taking of one’s own life, is ungodly because it rejects God’s gift of life. No man or woman should presume to take God’s authority upon themselves to end his or her own life.

Some people in Scripture felt deep despair in life. Solomon, in his pursuit of pleasure, reached the point where he “hated life” (Ecclesiastes 2:17). Elijah was fearful and depressed and yearned for death (1 Kings 19:4). Jonah was so angry at God that he wished to die (Jonah 4:8). Even the apostle Paul and his missionary companions at one point “were under great pressure, far beyond our ability to endure, so that we despaired of life itself” (2 Corinthians 1:8).

However, none of these men committed suicide. Solomon learned to “fear God and keep his commandments, for this is the duty of all mankind” (Ecclesiastes 12:13). Elijah was comforted by an angel, allowed to rest, and given a new commission. Jonah received admonition and rebuke from God. Paul learned that, although the pressure he faced was beyond his ability to endure, the Lord can bear all things: “This happened that we might not rely on ourselves but on God, who raises the dead” (2 Corinthians 1:9).

So, according to the Bible, suicide is a sin. It is not the “greatest” sin—it is no worse than other evils, in terms of how God sees it, and it does not determine a person’s eternal destiny. However, suicide definitely has a deep and lasting impact on those left behind. The painful scars left by a suicide do not heal easily. May God grant His grace to each one who is facing trials today (Psalm 67:1). And may each of us take hope in the promise, “Everyone who calls on the name of the Lord will be saved” (Romans 10:13).
It is a sad fact that some Christians have committed suicide. Adding to the tragedy is the false teaching that committing suicide automatically consigns one to hell. Many believe that a Christian who commits suicide will not be saved. This teaching is not supported in the Bible.

Scripture teaches that, from the moment we truly believe in Christ, we are guaranteed eternal life (John 3:16). According to the Bible, Christians can know beyond any doubt that they possess eternal life (1 John 5:13). Nothing can separate a Christian from God’s love (Romans 8:38–39). No “created thing” can separate a Christian from God’s love, and even a Christian who commits suicide is a “created thing”; therefore, not even suicide can separate a Christian from God’s love. Jesus died for all of our sins, and if a true Christian, in a time of spiritual attack and weakness, commits suicide, his sin is still covered by the blood of Christ.

According to the Bible, suicide is not what determines whether a person gains entrance into heaven. If an unsaved person commits suicide, he has done nothing but “expedite” his journey to hell. However, that person who committed suicide will ultimately be in hell for rejecting salvation through Christ, not because he committed suicide (see John 3:18). We should also point out, however, that no one truly knows what was happening in a person’s heart the moment he or she died. Some people have “deathbed conversions” and accept Christ in the moments before death. It is possible that a person who commits suicide could have a last-second change of heart and cry out for God’s mercy. We leave such judgments to God (1 Samuel 16:7).

The suicide of a believer is evidence that anyone can struggle with despair and that our enemy, Satan, is “a murderer from the beginning” (John 8:44). Suicide is still a serious sin against God. According to the Bible, suicide is murder; it is always wrong. Christians are called to live their lives for God, and the decision of when to die is God’s and God’s alone.

May God grant grace and the psalmist’s perspective to each one who is facing trials today: “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (Psalm 43:5).

If you are considering suicide, please seek help now. Call 1-800-273-8255, the national hotline, get yourself to a hospital if you can, call 911, go alert someone in your home, apartment, or workplace, or wherever you are, and do whatever it takes to get help.

The unpardonable/unforgivable sin or “blasphemy of the Holy Spirit” is mentioned in Mark 3:22–30 and Matthew 12:22–32. Jesus said, “Truly I tell you, people can be forgiven all their sins and every slander they utter” (Mark 3:28), but then He gives one exception: “Whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin” (verse 29).

According to Jesus, the unpardonable or unforgivable sin is unique. It is the one iniquity that will never be forgiven (“never” is the meaning of “either in this age or in the age to come” in Matthew 12:32). The unforgivable sin is blasphemy (“defiant irreverence”) of the Holy Spirit in the context of the Spirit’s work in the world through Christ. In other words, the particular case of blasphemy seen in Matthew 12 and Mark 3 is unique. The guilty party, a group of Pharisees, had witnessed irrefutable evidence that Jesus was working miracles in the power of the Holy Spirit, yet they claimed that He was possessed by the prince of demons, Beelzebul (Matthew 12:24; Mark 3:30).

The Jewish leaders of Jesus’ day committed the unpardonable sin by accusing Jesus Christ (in person, on earth) of being demon-possessed. They had no excuse for such an action. They were not speaking out of ignorance or misunderstanding. The Pharisees knew that Jesus was the Messiah sent by God to save Israel. They knew the prophecies were being fulfilled. They saw Jesus’ wonderful works, and they heard His clear presentation of truth. Yet they deliberately chose to deny the truth and slander the Holy Spirit. Standing before the Light of the World, bathed in His glory, they defiantly closed their eyes and became willfully blind. Jesus pronounced that sin to be unforgivable.

The blasphemy against the Holy Spirit, specific as it was to the Pharisees’ situation, cannot be duplicated today. Jesus Christ is not on earth, and no one can personally see Jesus perform a miracle and then attribute that power to Satan instead of the Spirit. The only unpardonable sin today is that of continued unbelief. There is no pardon for a person who dies in his rejection of Christ. The Holy Spirit is at work in the world, convicting the unsaved of sin, righteousness, and judgment (John 16:8). If a person resists that conviction and remains unrepentant, then he is choosing hell over heaven. “Without faith it is impossible to please God” (Hebrews 11:6), and the object of faith is Jesus (Acts 16:31). There is no forgiveness for someone who dies without faith in Christ.

God has provided for our salvation in His Son (John 3:16). Forgiveness is found exclusively in Jesus (John 14:6). To reject the only Savior is to be left with no means of salvation; to reject the only pardon is, obviously, unpardonable.

Many people fear they have committed some sin that God cannot or will not forgive, and they feel there is no hope for them, no matter what they do. Satan would like nothing more than to keep people laboring under that misconception. God gives encouragement to the sinner who is convicted of his sin: “Come near to God and he will come near to you” (James 4:8). “Where sin increased, grace increased all the more” (Romans 5:20). And the testimony of Paul is proof positive that God can and will save anyone who comes to Him in faith (1 Timothy 1:12–17). If you are suffering under a load of guilt today, rest assured that you have not committed the unpardonable sin. God is waiting with open arms. Jesus’ promise is that “he is able to save completely those who come to God through him” (Hebrews 7:25). Our Lord will never fail. “Surely God is my salvation; I will trust and not be afraid. The LORD, the LORD himself, is my strength and my defense; he has become my salvation” (Isaiah 12:2).

Isaiah 65:17 says, “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” Some interpret Isaiah 65:17 as saying that we will have no memory of our earthly lives in heaven. However, one verse earlier in Isaiah 65:16, the Bible says, “For the past troubles will be forgotten and hidden from my eyes.” It is likely only our “past troubles” will be forgotten, not all of our memories. Our memories will eventually be cleansed, redeemed, healed, and restored, not erased. There is no reason why we could not possess many memories from our earthly lives. The memories that will be cleansed are the ones that involve sin, pain, and sadness. Revelation 21:4 declares, “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.”

The fact that the former things will not come to mind does not mean that our memories will be wiped clean. The prophecy could be suggesting the wondrous quality of our new environment. The new earth will be so spectacular, so mind-blowing, that everyone will quite forget the drudgery and sin of the current earth. A child who is scared of the shadows in his room at night completely forgets his nocturnal fear the next day on the playground. It’s not that the memories have been wiped out, only that, in the sunshine, they don’t come to mind.

Also, it’s important to make a distinction between the eternal state and the current heaven. When a believer dies, he or she goes to heaven, but that is not our final destination. The Bible speaks of “a new heaven and a new earth” as our eternal, permanent home. Both passages quoted above (Isaiah 65:17 and Revelation 21:1) refer to the eternal state, not the current heaven. The promise of wiping away every tear does not come until after the tribulation, after the final judgment, and after the re-creation of the universe.

In his apocalyptic vision, John sees sorrow in heaven: “I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, ‘How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?’” (Revelation 6:9–10). John is obviously in heaven (Revelation 4:1–2), and he sees and hears those who obviously remember the injustice done to them. Their loud calls for vengeance indicate that, in the current heaven, we will remember our lives on earth, including the bad things. The current heaven of Revelation 6 is temporary, though, giving way to the eternal state in Revelation 21.

The story of Lazarus and the rich man (Luke 16:19–31) is further proof that the dead remember their earthly lives. The rich man in Hades asks Abraham to send Lazarus back to earth to warn the rich man’s brothers of the fate awaiting the unrighteous (verses 27–28). The rich man obviously remembers his relatives. He also remembers his own life of self-serving and sinful comfort (verse 25). The memories of the rich man in Sheol become part of his misery. The story does not mention whether or not Lazarus has memories, but Abraham has definite knowledge of goings-on on earth (verse 25). It’s not until we reach the eternal state that the righteous will leave all sorrow behind.

In Matthew 22, the Sadducees, in an attempt to discredit Jesus, came to Him with a question regarding marriage and the resurrection. Jesus answered them with these words: “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (verse 30). Jesus teaches here that marriage is a relationship to be enjoyed in this life, but it will not carry forward into the next life. While we do not lose our identity in heaven (Luke 16:23), we will not hold the same relationships that we do on earth. Our existence will be quite different from what we are used to here. The fact that there is no marriage in heaven implies at least two other things: 1) There will be no procreation in heaven; the number of the redeemed is set, and, with no death, there will be no need to propagate the race. 2) There will be no sexual intercourse in heaven. The appetites and desires of this world will give way to higher and infinitely more gratifying delights in the world to come.

For centuries, the temple and its sacrifices were at the heart of worship, but once Christ came and offered Himself as the ultimate sacrifice, the temple system and its sacrifices were no longer needed (John 4:22-23). They were “copies of the heavenly things,” and the earthly temple was only “a copy of the true one” in heaven (Hebrews 9:23-24). In the same way, the marriage relationship is a picture of our relationship with Christ (Ephesians 5:31-32). Once we are present with Christ, the illustration will no longer be needed. We will have the reality, which is far better than any earthly representation. This is why Jesus is called the Bridegroom, the Church is called His Bride, and our celebration in heaven is called the Wedding (John 3:29; Matthew 22:1-14; Revelation 19:7-9).

Some see in Hebrews 12:1 the idea that people in heaven might be able to look down and see us: “Therefore, since we are surrounded by such a great cloud of witnesses. . . .” The “witnesses” are the heroes of faith listed in Hebrews 11, and the fact that we are “surrounded” by them leads some commentators to understand those heroes (and possibly other people) are looking down on us from heaven.

The idea that people are looking down from heaven to see what we’re doing is common in popular culture. But, as much as we might like the notion that we’re being watched by our departed loved ones, that’s not what Hebrews 12:1 is teaching. Building on Hebrews 11, the author begins drawing up some practical lessons (that’s why chapter 12 begins with “Therefore”). The “witnesses” are the people whom God commends for their faith in chapter 11, and there is a large crowd of them in heaven. The question is, in what way are they “witnesses”?

The proper interpretation of Hebrews 12:1 is that the men and women forming the “great cloud of witnesses” are witness to the value of living life by faith. Their Old Testament stories give testimony to the blessings of choosing faith over fear. To paraphrase the start of Hebrews 12:1, “Since we have so many tried-and-true examples of proven faith . . . .” So, it’s not that people are in heaven watching us (as if our lives on earth are so interesting or they have nothing better to do!), but that those who have gone before us have set a lasting example for us. The record of their lives bears witness to faith and God and truth.

Hebrews 12:1 continues, “Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.” Because of the faith and endurance of believers who went before us, we are inspired to stay the course in our own race of faith. We follow the examples of Abraham and Moses and Rahab and Gideon and etc.

Some people point to the rich man’s mention of his brothers in Luke 16:28 as proof that departed souls (in Hades, at least) can see events on earth. However, the passage never says that the rich man could see his brothers; he knew he had brothers, and he knew they were unbelievers. Also, some people use Revelation 6:10 as a proof text: the tribulation martyrs call for God to avenge their deaths. Again, this passage says nothing about the martyrs seeing people on earth; it simply says that they knew they deserved justice and desired the Lord to take action.

The Bible doesn’t specifically say that people in heaven cannot look down on us, so we can’t be dogmatic. However, it is unlikely that they can. People in heaven are likely preoccupied with other things such as worshiping God and enjoying the glories of heaven.

Whether or not people in heaven can look down and see us, we are not running our race for them. We are not hoping for their approval or listening for their applause. Hebrews 12:2 keeps our focus where it belongs: “Fixing our eyes on Jesus, the pioneer and perfecter of faith.” Jesus is our blessed hope, no other (Titus 2:13).

Some people who have lost loved ones deeply desire to speak with them again. Some wonder if it is okay to ask God to give a message to their loved one in heaven. To be clear, there is no specific Bible verse that speaks directly for or against this idea. However, there are some biblical principles to consider.

First, Scripture says we are not to attempt communicating with the spirits of the dead. According to Old Testament Jewish laws, attempting to do so was punishable by death (Deuteronomy 18:11). God also judged Saul for this practice (1 Samuel 28). Since we are not to speak with spirits or attempt to contact the dead, it is wrong to pray directly to departed loved ones. It would also seem to follow that asking God to speak to the spirits of loved ones on our behalf is neither helpful nor necessary.

Second, there’s no need to relay messages to people in heaven because those loved ones who are now with the Lord are not separated from us forever. Believers will one day reunite with loved ones in heaven. Instead of attempting to communicate a message to them now, we can look forward to something much better—seeing them again face-to-face in the presence of the Lord. Revelation 21:4 promises that in the end, “‘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.”

Third, we can always come to God with our hurts and pain, knowing He perfectly understands how we feel. When we lose a loved one, the pain can be overwhelming. We want to communicate with the person or reconnect in some way, knowing things are not the same without him. God calls us to turn to Him in these times of pain. He is our comforter and healer. When we trust in Him, He can provide the help we need to carry on despite the painful loss of a loved one. We can rest assured that God is comforting our loved ones in heaven with a perfect consolation; any supposed comfort they may derive from our personal messages would pale in comparison.

It is not a good decision to ask Jesus to be our telephone operator or personal courier. After all, He has already promised believers will be together again someday. Death is a natural part of life in a fallen world, though it is often difficult to handle. It is best to deal with separation from our loved ones in a way that honors Christ and gives all glory to Him. There is no reason to ask God to deliver our messages to loved ones in heaven.

All people are accountable to God whether or not they have “heard about Him.” The Bible tells us that God has clearly revealed Himself in nature (Romans 1:20) and in the hearts of people (Ecclesiastes 3:11). The problem is that the human race is sinful; we all reject this knowledge of God and rebel against Him (Romans 1:21-23). If it were not for God’s grace, we would be given over to the sinful desires of our hearts, allowing us to discover how useless and miserable life is apart from Him. He does this for those who continually reject Him (Romans 1:24-32).

In reality, it is not that some people have not heard about God. Rather, the problem is that they have rejected what they have heard and what is readily seen in nature. Deuteronomy 4:29 proclaims, “But if from there you seek the LORD your God, you will find him if you look for him with all your heart and with all your soul.” This verse teaches an important principle—everyone who truly seeks after God will find Him. If a person truly desires to know God, God will make Himself known.

The problem is “there is no one who understands, no one who seeks God” (Romans 3:11). People reject the knowledge of God that is present in nature and in their own hearts, and instead decide to worship a “god” of their own creation. It is foolish to debate the fairness of God sending someone to hell who never had the opportunity to hear the gospel of Christ. People are responsible to God for what God has already revealed to them. The Bible says that people reject this knowledge, and therefore God is just in condemning them to hell.

Instead of debating the fate of those who have never heard, we, as Christians, should be doing our best to make sure they do hear. We are called to spread the gospel throughout the nations (Matthew 28:19-20; Acts 1:8). We know people reject the knowledge of God revealed in nature, and that must motivate us to proclaim the good news of salvation through Jesus Christ. Only by accepting God’s grace through the Lord Jesus Christ can people be saved from their sins and rescued from an eternity apart from God.

If we assume that those who never hear the gospel are granted mercy from God, we lose our motivation for evangelism. We also run into a terrible problem. If people who never hear the gospel are automatically saved, then it is logical to make sure no one ever hears the gospel—because then there would be a chance they will reject it and be condemned.

The Bible is clear that those who perish without Christ will face an eternity in hell. Jesus’ mandate to evangelize the whole world is still in force. People need to call on the name of the Lord, but “how . . . can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can anyone preach unless they are sent?” (Romans 10:14–15). Those who have never heard about Jesus Christ desperately need to hear, and that caused Paul to exclaim, “Woe to me if I do not preach the gospel!” (1 Corinthians 9:16).

Romans 6:23 says, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” At its core, sin is rebellion against God. Our sin separates us from God, the creator and sustainer of life. Jesus said, “I am the way and the truth and the life” (John 14:6a). God is known as the great “I AM.” Life is in God. So, when we sin and become separated from God, we become separated from true life. Therefore, perforce, we experience death. Three points of clarification are needed:

First, sin does not necessarily result in physical death right away. Romans 6 is not telling us that when we sin we will physically die. Rather, it is referring to spiritual death.

Second, when we are saved in Christ, we are rescued from ultimate spiritual death and brought into ultimate spiritual life. Paul told the Romans, “The gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23b).

Third, even believers’ sins will still result in a type of spiritual “death.” Though we are rescued from the ultimate penalty of sin (eternal separation from God), we are not exempt from the natural consequences of a broken relationship with the Father. When we sin, we experience the symptoms of spiritual death. We may feel guilty, empty, confused, or disconnected from God. We act as the unrighteous rather than as the righteous. Our sin, even as believers, hurts the heart of God and grieves His Spirit (Ephesians 4:30). Though it does not sever our relationship with Him, our sin does put a barrier between us.

Think of a child and a parent. When a child disobeys, the relationship with his parent is strained. The parent still loves the child and still has the child’s best interest at heart. The child never stops belonging to the parent. However, the child may experience some consequences: mistrust, discipline, a sense of guilt, and the like. The relationship is ultimately restored, but generally pain comes first.

So it is with us and God. When we rebel against God’s rule in our lives, we rebel against the Life, and therefore experience “death” (a brokenness resulting in pain). When we return to God, we are also restored to spiritual life—communion with God, a sense of purpose, righteousness, freedom, etc. The rejoicing father in the Parable of the Prodigal Son said it best: “This son of mine was dead and is alive again” (Luke 15:24).

The Bible clearly and explicitly teaches that hell is a real place to which the wicked/unbelieving are sent after death. We have all sinned against God (Romans 3:23). The just punishment for that sin is death (Romans 6:23). Since all of our sin is ultimately against God (Psalm 51:4), and since God is an infinite and eternal Being, the punishment for sin, death, must also be infinite and eternal. Hell is this infinite and eternal death which we have earned because of our sin.

The punishment of the wicked dead in hell is described throughout Scripture as “eternal fire” (Matthew 25:41), “unquenchable fire” (Matthew 3:12), “shame and everlasting contempt” (Daniel 12:2), a place where “the fire is not quenched” (Mark 9:44-49), a place of “torment” and “fire” (Luke 16:23-24), “everlasting destruction” (2 Thessalonians 1:9), a place where “the smoke of torment rises forever and ever” (Revelation 14:10-11), and a “lake of burning sulfur” where the wicked are “tormented day and night forever and ever” (Revelation 20:10).

The punishment of the wicked in hell is as never ending as the bliss of the righteous in heaven. Jesus Himself indicates that punishment in hell is just as everlasting as life in heaven (Matthew 25:46). The wicked are forever subject to the fury and the wrath of God. Those in hell will acknowledge the perfect justice of God (Psalm 76:10). Those who are in hell will know that their punishment is just and that they alone are to blame (Deuteronomy 32:3-5). Yes, hell is real. Yes, hell is a place of torment and punishment that lasts forever and ever, with no end. Praise God that, through Jesus, we can escape this eternal fate (John 3:16, 18, 36).

Hell is a place of suffering originally prepared by God for the devil and his angels (Matthew 18:9; 25:41). The words Hades (Greek) and Sheol (Hebrew) are sometimes associated with hell. However, Hades/Sheol is simply the place or realm where the spirits of people go when they die (see Genesis 37:35). Hades/Sheol is not necessarily a place of torment because God’s people were said to go there as well as the wicked. In the New Testament, we find that Hades is somehow “compartmentalized.” That is, the realm of the dead is divided into a place of comfort and a place of torment (Luke 16:19–31).

There are other words associated with hell in the Bible such as Gehenna and lake of fire. It is clear that there is an actual place where the spirits of the unsaved go for eternity (Revelation 9:1; 20:15; Matthew 23:33).

Everything that ever was or is or will be is created by God, including hell (Colossians 1:16). John 1:3 says, “All things were made through him, and without him was not anything made that was made.” God alone has the power to cast someone into hell (Luke 12:5). Jesus holds the keys of death and Hades (Revelation 1:18).

Jesus said that hell was “prepared” for Satan and the demons (Matthew 25:41). It is a just punishment for the wicked one. Hell, or the lake of fire, will also be the destination for those who reject Christ (2 Peter 2:4–9). The good news is that people can avoid hell. God, in His infinite mercy and love, has made a way of salvation for everyone who trusts in God’s Son, Jesus Christ (John 3:16, 36; 5:24).

As for whether or not hell is "good" would depend on your meaning and definition of the word "good." 

A common logical fallacy is the fallacy of equivocation, meaning using the same words with two different definitions. 

Everything that God made was originally good: “God saw all that He had made, and it was very good” (Genesis 1:31; cf. 1 Timothy 4:4). God’s goodness is showcased in the Law He gave to Israel; the Law is holy, righteous, and good (Romans 7:12). “Every good and perfect gift is from above” (James 1:17). God can create only what is good, because He is fully good.

God did not create evil (Habakkuk 1:13; 1 John 1:5). Rather, evil is the absence of goodness; it is whatever God is not. Because of His goodness, God abhors sin and will judge it some day (Romans 2:5). It is never the will of our good God for us to sin: “God cannot be tempted by evil, nor does he tempt anyone” (James 1:13).

In this sense, hell is good. It is create by God, the epitome of goodness, and it is for His exercise of perfect judgement. 

"Good" in the common use here on earth has over 25 definitions varying from "desirable" to "well functioning." If "good" is being defined as personally desirable or pleasant, hell is anything but. Hell in the Bible is an eternal place of conscious torment after death.

Did God create hell? Yes. Is hell good? Depends on your definition of good.

The Bible doesn’t explicitly answer the question of whether children who die before they are born again go to heaven. However, enough indirect information can be pieced together from Scripture to provide a satisfactory answer, which relates to infants as well as those with mental handicaps and others.

The Bible speaks to the fact that all of us born of human parents are born with an inherited corruption from Adam that ensures we will inevitably sin. This is often referred to as original sin. While God created Adam and Eve in His own likeness (Genesis 5:1), the Bible says that, once Adam and Eve fell and became sinful, Adam fathered children “in his own likeness” (Genesis 5:3, emphasis added; cf. Romans 5:12). All human beings have inherited a sinful nature through Adam’s original act of disobedience; Adam became sinful, and he passed that sinfulness along to all his descendants.

The Bible speaks matter-of-factly about children who do not know enough “to reject the wrong and choose the right” (Isaiah 7:16). One reason people are guilty before God, Romans 1 says, is that they refuse to acknowledge what is “clearly seen” and “understood” concerning God (verse 20). People who, upon seeing and evaluating the evidence of nature, reject God are “without excuse.” This raises some questions: If a child is too young to know right from wrong and possesses no capacity for reasoning about God, then is that child exempted from judgment? Will God hold babies responsible for not responding to the gospel, when they are incapable of understanding the message? We believe that granting saving grace to babies and young children, on the basis of the sufficiency of Christ’s atonement, is consistent with God’s love and mercy.

In John 9, Jesus heals a man born blind. After the physical healing, the man goes through a process of receiving his spiritual sight. At first, the man is ignorant; he knows Jesus’ name but not where to find Him (John 9:11–12). Later, he arrives at the truth that Jesus is a prophet (verse 17) and that He is from God (verse 33). Then, in speaking to Jesus, the man admits his ignorance and his need for the Savior. Jesus asks him, “Do you believe in the Son of Man?” and the man replies, “Who is he, sir? . . . Tell me so that I may believe in him” (verses 35–36). Finally, having seen the light spiritually, he says, “Lord, I believe” and worships Jesus (verse 38).

Following the expression of faith from the man born blind, Jesus encounters some spiritually blind Pharisees: “Jesus said, ‘For judgment I have come into this world, so that the blind will see and those who see will become blind.’ Some Pharisees who were with him heard him say this and asked, ‘What? Are we blind too?’ Jesus said, ‘If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains’” (John 9:39–41). In other words, Jesus says, “If you were truly ignorant [blind], you would have no guilt. It’s because you are not ignorant—you are willfully unbelieving—that you stand guilty before God.”

The principle Jesus lays down in John 9 is that God does not condemn people for things they are unable to do. “Sin is measured by the capacities or ability of people, and by their opportunities of knowing the truth. If people had no ability to do the will of God, they could incur no blame. If they have all proper ability, and no disposition, God holds them to be guilty” (Albert Barnes, New Testament Notes: Explanatory and Practical, ed. by Robert Frew, Baker Book House, Vol. 1, “Jn. 9:41”). According to this principle, babies and young children who are unable to accept or reject Christ are not held accountable for unbelief.

Before people mature enough to discern right from wrong (sometimes called reaching “the age of accountability”), it would seem that they are not held responsible by God. Toddlers sin, and they bear Adam’s corrupt nature, but lacking the ability to understand the concept of right and wrong, they are under God’s grace, in our opinion.

Other biblical anecdotes (e.g., David testifying that he would be reunited with his dead child after death in 2 Samuel 12:23) support the reasonable belief that infants go to heaven when they die. The same holds true for those with mental disabilities who cannot comprehend right and wrong.

For other answers specifically regarding abortion specifically, click here and here.

God’s omnipresence is one of His essential attributes. His justice is also essential, and, therefore, it is necessary for Him to punish sinners who do not trust in Jesus for salvation. Thus, we have a God who is referred to as everywhere present yet who maintains a place called hell, described as a place where people are removed from His presence (see Matthew 25:41).

Three passages are particularly important to this discussion. First is Psalm 139:7–12, in which David says, "Where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!" Sheol is simply a transliteration of a Hebrew noun that means “the grave” or “the place of the dead.” Sheol is a broad term and is not synonymous with hell, the word commonly used to refer to the eternal place of punishment.

Second Thessalonians 1:7–9 says that those who do not know God “will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might” (emphasis added). Yet Revelation 14:10 says that any who worship the antichrist "will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb" (emphasis added). These two verses are by far the most confusing on this topic because of their apparent contradiction. Even so, there is a rather simple explanation found in the original Greek.

In Revelation 14:10, "presence" is a literal translation of the Greek enopion, which means "in the presence of, before." This is a spatial word, suggesting proximity and literal, measurable distances. In contrast, the word translated "presence" in 2 Thessalonians is prosopon, which most commonly refers to a person’s face or outward appearance. Paul appears to have taken this verbiage directly from Isaiah 2:10 as found in the Septuagint. There are other references to God and His people being "separated," even on earth. Jesus’ cry of agony on the cross is one example (Matthew 27:46; Mark 15:34). Theologian Dr. Louis Berkhof teaches that Paul refers to "a total absence of the favor of God." This description of hell would present a more exact opposite to heaven. Heaven provides blessing and wholeness not through being closer spatially to God, but by being in complete fellowship with Him. Hell is associated with a complete lack of blessing due to the severing of any fellowship with God.

Ultimately, it appears that God is indeed "present" in hell, or hell is in His presence, depending on how one looks at it. God is and will forever be omnipresent. He will forever know what is happening in hell. However, this fact does not mean that the souls imprisoned there will have a relationship with God or any communication with Him.

he Jews are God’s chosen people, according to Deuteronomy 7:6, but that does not automatically make all Jews saved. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). That “no one” includes Jews and Gentiles. For a Jew to be saved, he or she must come to God the Father through faith in Jesus the Messiah.

John the Baptist warned his Jewish audience against trusting that their lineage made them right with God: “Produce fruit in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham” (Luke 3:8). No matter who we are, we must repent (see Luke 13:5). Physical ancestors do not guarantee a spiritual conversion. Even Nicodemus, a ruler of the Jews, had to be born again, or he would never see the kingdom of God (John 3:1–8).

The apostle Paul emphasized the need for faith in many of his epistles. Abraham is a prime example of a man who was justified by faith, apart from the Law (which, when Abraham lived, was not even given yet): “Abraham ‘believed God, and it was credited to him as righteousness.’ Understand, then, that those who have faith are children of Abraham” (Galatians 3:6–7; cf. Genesis 15:6). This idea echoes Jesus’ proclamation over the believing Zacchaeus: “Today salvation has come to this house, because this man, too, is a son of Abraham” (Luke 19:9). Zacchaeus’s repentance and faith in Christ made him a true son of Abraham, who is the father of all who have faith (Romans 4:11).

Elsewhere, Paul contrasts those with a physical pedigree and outward observance of the Law with those who have true faith, regardless of their heritage: “A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code” (Romans 2:28–29). Salvation is a work of the Spirit in the heart. So, being of Jewish descent does not make heaven one’s home. Being physically circumcised does not guarantee a place in the kingdom. Only the grace of God, through faith in Jesus Christ, can save (Ephesians 2:8–9).

The rich man in Jesus’ story was a Jew, but he ended up in torment in Hades after death (Luke 16:23). In the midst of his agony, the man calls out to “Father Abraham” (verse 24). But he was only a physical descendant of Abraham, not a spiritual one. He did not have the faith of Abraham, and being a Jew did not save him from hell.

The Christian concept of salvation from sin has no equivalent in modern Judaism. Judaism does not believe that man, by his nature, is evil or sinful and therefore does not teach that man has a need to be “saved” from an eternal damnation. In fact, most Jews today do not believe in a place of eternal punishment or a literal hell. When a Jew sins or fails to fulfill the laws of God, the belief is that he can obtain forgiveness through prayer, repentance, and doing good deeds.

This belief in obtaining forgiveness apart from a blood sacrifice counters the Torah, which clearly gives the prescription for forgiveness: “The life of the flesh is in the blood: and I have given it to you upon the altar to make atonement for your souls: for it is the blood that makes atonement for the soul” (Leviticus 17:11). The temple sacrifice was always the centerpiece for Jewish atonement. Once a year, on the Day of Atonement (Yom Kippur), the Levitical high priest would enter the Holy of Holies in the temple and sprinkle the blood of the sacrifice on the mercy seat. Through this yearly act, atonement was made for the sins of all Israel, but the temple was destroyed in AD 70, and, for almost 2,000 years, the Jews have been without a temple and without a sacrifice—without any means of atonement. Those who reject Jesus’ sacrifice on the cross will find that “no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God” (Hebrews 10:26–27).

The Brit Chadasha (the New Covenant or New Testament) teaches that the Jewish Messiah, Jesus of Nazareth, came to the “lost sheep of the house of Israel” (Matthew 15:24) just before the destruction of the Jewish temple in Jerusalem. “When Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption. The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!” (Hebrews 9:11–14).

The New Testament teaches that everyone, Jew and Gentile alike, has sinned against God (Romans 3:23). All of us are under the consequences of sin, and “the wages of sin is death” (Romans 6:23). We are all in need of salvation from our sin; we are all in need of a Savior. Jesus came to seek and to save the lost (Luke 19:10). The New Testament teaches that “salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12).

In Christ, there is “no distinction” between Jew and Gentile (Romans 10:12). Yes, the Jews are God’s chosen people, and through them came the Jewish Messiah to bless all the nations of the earth. But it is only through Jesus that Jews—or anyone else—can find God’s forgiveness.

Paradise is a place of blessing where the righteous go after death. The word paradise is usually used as a synonym for “heaven” (Revelation 2:7).

When Jesus was dying on the cross and one of the thieves being crucified with Him asked Him for mercy, Jesus replied, “I tell you the truth, today you will be with me in paradise” (Luke 23:43). Jesus knew that His death was imminent and that He would soon be in heaven with His Father. Therefore, Jesus used “paradise” as a synonym for “heaven.” The apostle Paul wrote of someone (probably himself) who “was caught up to paradise” (2 Corinthians 12:3). In this context, paradise obviously refers to heaven.

There has always been a separation of believers and unbelievers after death (Luke 16:19-31). The righteous have always gone to paradise; the wicked have always gone to hell. For right now, both paradise and hell are “temporary holding places” until the day when Jesus Christ comes back to judge the world based on whether or not individuals have believed in Him. The first resurrection is of believers who will stand before the Judgment Seat of Christ to receive rewards based on meritorious service to Him. The second resurrection will be that of unbelievers who will stand before the Great White Throne Judgment of God. At that point, all will be sent to their eternal destination—the wicked to the lake of fire (Revelation 20:11-15), and the righteous to a new heaven and a new earth (Revelation 21—22).

There are cases in which paradise can refer to the Garden of Eden, such in the Douay-Rheims translation of Genesis 3:8, which speaks of Adam and Eve hiding “amidst the trees of paradise.” The context of the word will determine whether it refers to heaven or Eden.

The new earth will be the eternal dwelling place of believers in Jesus Christ. The new earth and the new heavens are sometimes referred to as the “eternal state.” Scripture gives us a few details of the new heavens and new earth.

The current heavens and earth have long been subject to God’s curse because of mankind’s sin. All creation “has been groaning as in the pains of childbirth” (Romans 8:22) as it awaits the fulfillment of God’s plan and “the children of God to be revealed” (verse 19). Heaven and earth will pass away (Mark 13:31), and they will be replaced by the new heavens and the new earth. At that time, the Lord, seated on His throne, says, “I am making everything new!” (Revelation 21:5). In the new creation, sin will be totally eradicated, and “there shall be no more curse” (Revelation 22:3, NKJV).

The new heaven and new earth are also mentioned in Isaiah 65:17, Isaiah 66:22, and 2 Peter 3:13. Peter tells us that the new heaven and new earth will be “where righteousness dwells.” Isaiah says that “the former things will not be remembered, nor will they come to mind.” Things will be completely new, and the old order of things, with the accompanying sorrow and tragedy, will be gone.

The new earth will be free from sin, evil, sickness, suffering, and death. It will be similar to our current earth, but without the curse of sin. It will be earth as God originally intended it to be. It will be Eden restored.

A major feature of the new earth will be the New Jerusalem. John calls it “the Holy City . . . coming down out of heaven from God, prepared as a bride beautifully dressed for her husband” (Revelation 21:2). This glorious city, with its streets of gold and pearly gates, is situated on a new, glorious earth. The tree of life will be there (Revelation 22:2). This city represents the final state of redeemed mankind, forever in fellowship with God: “God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. . . . His servants will serve him. They will see his face” (Revelation 21:3; 22:3–4).

In the new heavens and new earth, Scripture says, there are seven things notable for their absence—seven things that are “no more”:
• no more sea (Revelation 21:1)
• no more death (Revelation 21:4)
• no more mourning (Revelation 21:4)
• no more weeping (Revelation 21:4)
• no more pain (Revelation 21:4)
• no more curse (Revelation 22:3)
• no more night (Revelation 22:5)

The creation of the new heavens and new earth brings the promise that God “will wipe every tear from their eyes” (Revelation 21:4). This event comes after the tribulation, after the Lord’s second coming, after the millennial kingdom, after the final rebellion, after the final judgment of Satan, and after the Great White Throne Judgment. The brief description of the new heavens and new earth is the last glimpse into eternity that the Bible gives.

Angels are beings created by God (Colossians 1:15-17) and are entirely different from humans. They are God’s special agents to carry out His plan and to minister to the followers of Christ (Hebrews 1:13-14). There is no indication that angels were formerly humans or anything else—they were created as angels. Angels have no need of, and cannot experience, the redemption that Christ came to provide for the human race. First Peter 1:12 describes their desire to look into the Gospel, but it is not for them to experience. Had they been formerly humans, the concept of salvation would not be a mystery to them, having experienced it themselves. Yes, they rejoice when a sinner turns to Christ (Luke 15:10), but salvation in Christ is not for them.

Eventually, the body of the believer in Christ will die. What happens then? The spirit of the believer goes to be with Christ (2 Corinthians 5:8). The believer does not become an angel. It is interesting that both Elijah and Moses were recognizable on the Mount of Transfiguration. They had not transformed into angels, but appeared as themselves—although glorified—and were recognizable to Peter, James and John.

In 1 Thessalonians 4:13-18, Paul tells us that believers in Christ are asleep in Jesus; that is, their bodies are dead, but their spirits are alive. This text tells us that when Christ returns, He will bring with Him those who are asleep in Him, and then their bodies will be raised, made new like Christ’s resurrected body, to be joined with their spirits which He brings with Him. All believers in Christ who are living at the return of Christ will have their bodies changed to be like Christ, and they will be completely new in their spirits, no longer having a sin nature.

All the believers in Christ will recognize one another and live with the Lord forever. We will serve Him throughout eternity, not as angels, but along with the angels. Thank the Lord for the living hope He provides for the believer in Jesus Christ.

The idea of there being “pearly gates” in heaven is based on a reference in the book of Revelation describing the twelve gates of New Jerusalem. The passage describes an immense and lovely city with a wall built of jasper (a kind of precious stone that can be red, yellow, brown, or green) and twelve foundations of different gemstones. Then it describes the gates themselves: “And the twelve gates were twelve pearls, each of the gates made of a single pearl, and the street of the city was pure gold, like transparent glass” (Revelation 21:21).

In popular imagination, the “pearly gates” are often considered as the entrance into heaven, but Revelation shows the gates as belonging to the city of New Jerusalem. The city and heaven are not exactly synonymous; the city comes “down out of heaven” (Revelation 21:2) and is part of the new earth (Revelation 21:1). Also, contrary to the popular idea that the pearly gates bar heaven’s entrance, the Bible says the gates of pearl will always be open: they “will never be shut by day—and there will be no night there” (Revelation 21:22–25). The gates, made of a single pearl, will be entered by the redeemed in the eternal state: “Nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life” (Revelation 21:26–27).

The promise of entry to the New Jerusalem is both beautiful and daunting. The idea of such a city is wonderful to think about—a place where nothing false or unclean or harmful will ever be able to enter. And the pearly gates will be a dazzling sight. However, we have all done bad things and told lies. Does this mean that we will not be able to enter the New Jerusalem? The answer is “it depends.” We are all sinners, but those whose sin is forgiven by the blood of Christ are named in the Lamb’s book of life. “Blessed is the one whose transgressions are forgiven, whose sins are covered” (Psalm 32:1). Those who are in Christ are the children of God (John 1:12) and will receive an eternal inheritance (1 Peter 1:4).

“Soul sleep” is a belief that after a person dies, his/her soul “sleeps” until the resurrection and final judgment. The concept of “soul sleep” is not biblical. When the Bible describes a person “sleeping” in relation to death (Luke 8:52; 1 Corinthians 15:6), it does not mean literal sleep. Sleeping is just a way to describe death because a dead body appears to be asleep. The moment we die, we face the judgment of God (Hebrews 9:27). For believers, to be absent from the body is to be present with the Lord (2 Corinthians 5:6-8; Philippians 1:23). For unbelievers, death means everlasting punishment in hell (Luke 16:22-23).

Until the final resurrection, though, there is a temporary heaven—paradise (Luke 23:43; 2 Corinthians 12:4) and a temporary hell—Hades (Revelation 1:18; 20:13-14). As can be clearly seen in Luke 16:19-31, neither in paradise nor in Hades are people sleeping. It could be said, though, that a person’s body is “sleeping” while his soul is in paradise or Hades. At the resurrection, this body is “awakened” and transformed into the everlasting body a person will possess for eternity, whether in heaven or hell. Those who were in paradise will be sent to the new heavens and new earth (Revelation 21:1). Those who were in Hades will be thrown into the lake of fire (Revelation 20:11-15). These are the final, eternal destinations of all people—based entirely on whether or not a person trusted in Jesus Christ for salvation.

Present-day defenders of soul sleep include the Seventh Day Adventist church, Jehovah’s Witnesses, Christadelphians, and others.

When God created the world, He said it was good (Genesis 1:31). This amazing world was perfect; there was no sin, disease, crime, or suffering. In God’s perfect creation, the animals were given “every green plant for food” (verse 30). Mosquitoes were part of creation, but they were wholly vegetarian. There was no need for mosquitoes to bite humans or animals for blood.

The need for mosquitoes to prey on humans resulted from the Fall and the curse that followed. The world changed drastically with the entrance of sin. Mosquitoes have become a vector for several diseases, aiding the spread of malaria, yellow and dengue fever, encephalitis, zika, and many other maladies.

Why do mosquitoes bite? It’s interesting to note that not all mosquitoes bite people and animals. The male mosquito never consumes blood. It is only some females that need blood to aid them in egg production. All mosquitoes feed on plant nectar, and some entire species of mosquitoes—male and female—feed exclusively on plant juices.

Since mosquitoes didn’t prey on humans and other mammals before the Fall, how did they survive? It is thought that female mosquitoes used plant nectar (or other non-animal sources of protein) for nutrients before the flood. Many creation scientists speculate that the mosquitoes that require blood are the results of post-Fall mutations, brought about by the impact sin has had on the entire world.

The Bible says that all things were “very good” at creation, and that includes mosquitoes. Mosquitoes play an important part in various ecosystems. They are a valuable food source for fish and migratory birds. They also serve as pollinators for various plants, especially those with very small flowers. Scientists are split on how the wholesale eradication of mosquitoes would impact the ecosystem. Many think that eliminating mosquito-borne diseases would be worth risking a loss of some pollinators.

God created mosquitoes as part of His intricate design for a perfect world. Unfortunately, when mankind—God’s divinely appointed caretakers of the world—rebelled against their Creator, they plunged the whole world into a state of misery and decay. The discomfort and disease caused by mosquitoes are part of the “groaning” that all creation experiences (Romans 8:22). The good news is that Jesus is coming back to liberate creation from its bondage and reveal the glory of the children of God (verses 18–21). Jesus will fix our broken planet. There will be no more hunger, disease, or blood-sucking mosquitoes.