The use of the word torment in the Bible has mislead many to believe in the false teaching of eternal torment. In the King James version, the Greek word basanos (G931, βασανος) is commonly translated torment or tormented. However, the concept of hell as a place of sorrow and pain is inconsistent with the true Biblical teaching that hell means the grave, a condition of death where there is no consciousness (e.g. Ecclesiastes 9:5, 10). A proper understanding of basanos is helpful in bringing harmony to God’s word.

Vine’s Dictionary says that basanos is “primarily a touchstone, employed in the testing of metals.”

Webster’s dictionary defines a touchstone as follows. “Touchstone n (1) Lydian stone; basanite — so called because used to test the purity of gold and silver by the streak which is left upon the stone when it is rubbed by the metal. See Basanite. (2) Any test or criterion by which the qualities of a thing are tried.”[1]

Examining the way basanos is used in a few different contexts reveals that it can be associated with the thought of punishment resulting from failing a particular test. But basanos itself does not include the thought of physical torment in a burning hell.

TOSSED WITH WIND AND WAVES

The word occurs 21 times in the New Testament, in various forms of the root word. One text is Matthew 14:24. “But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.”

The context describes Jesus sending his disciples out into the Sea of Galilee while he went to pray in the nearby mountains. Later that evening a storm arose and the disciples’ ship was “tossed with waves.” This word “tossed” is the verb form of basanos, basanizo (G928). In other words, the ship was being tested by the storm. Could it endure the powerful wind and waves?

The parallel account in Mark 6:48 reads a little differently. Rather than the ship being tested, it describes how the disciples were tested. “And he saw them toiling in rowing; for the wind was contrary unto them.” The word “toiling” is the word basanizo. The strength of the disciples was being put to the test by the violent storm.

VEXED HIS SOUL

Another instance of basanizo is found in 2 Peter 2:8. “For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.”

Speaking of Lot, the account points out that living in Sodom was basonos to him. Righteous Lot was being worn down by the constant need to resist the evil influences around him. It vexed him, it put him to the test of remaining righteous despite living in such a sinful environment. It is an important lesson of the need to be set apart from worldly influences as much as possible.

TORMENT ME NOT

After calming the storm-­tossed waters of the Sea of Galilee, Jesus landed on the east side, at a place called the country of the Gadarenes. There he was met by a man possessed of “devils.” The passage says, “When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, ‘What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.’ And they besought him that he would not command them to go out into the deep” (Luke 8:28, 31).

The spirits cast out of the man, entered into the swine.

In verse 28, basanizo is translated “torment.” Whenever Jesus cast out a demon from someone, he was removing the demon’s control and influence over that individual. In the case of the man fallen before Jesus, many demons afflicted him. By asking Jesus not to torment them, the demons were not expressing fear of physical pain, but feared a removal of their influence. As Jesus was about to cast them out, he had determined them unworthy of such control. Their mark on the touchstone failed the test.

In verse 31, the demon asked Jesus not to “command that they go out into the deep.” In the scriptures, the deep usually refers to the ocean. However, in this verse it is a different Greek word, abussos, or abyss (αβυσσος — Strong’s G12). Revelation 20:3 uses the same Greek word to describe Satan being cast into a bottomless pit (abussos). This describes how Satan’s ability to interact and influence the nations will be eliminated during the Kingdom. In Jesus’ case, the demons were asking not to be cast into the same pit, or condition of limited influence and power.

Vine’s dictionary adds that basanos can also mean “to distress.” Brother Russell uses the example of how a landlord might distress a tenant for not paying their rent. He does not torture the person, but by demanding payment he can create mental anguish at the thought of being evicted. So Jesus was tormenting the demons by ordering them out of this man. (Question Book, page 222.)

A TORMENTED SERVANT

Another occurrence of basanizo is found in Matthew 8:6. “And when Jesus was entered into Capernaum, there came unto him a Centurion, beseeching him and saying, ‘Lord, my servant lieth at home, sick of the palsy, grievously tormented.’ And Jesus said, ‘I will come and heal him.’”

The word tormented is again basanizo. This is the first instance we have considered where it may appear to have a sense of personal pain associated with it. Vine’s dictionary says that the word palsy (paralutikos) means paralytic. Although there are situations where a paralytic can feel pain, the use of this word may suggest that being paralyzed was distressing to the servant and created great mental anguish. This text then cannot be used to prove conclusively that basanos indicates physical pain.

BASANOS USED SYMBOLICALLY

When basanos is associated with hell (hades), it is done strictly in a symbolic sense. The parable of the rich man and Lazarus is an example of this (Luke 16:19-­31). In the parable the rich man died and was buried. Lazarus, who had begged at the rich man’s table, also died and was carried to Abraham’s bosom. “And in hell he (the rich man) lifted up his eyes being in torments and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, ‘Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame’” (verses 23, 24).

The key to unlocking this parable is found in verse 29. After the rich man asked Abraham to send Lazarus to his five brethren, Abraham answered: “they have Moses and the prophets, let them hear them.” This is a clear reference to the nation of Israel, who literally had Moses and the prophets. Their teachings were meant to guide and change the hearts of the people, to prepare them to receive their Messiah when he came. But, in so many instances, their hearts were proud of their exalted position. As a result, God removed His favor and gave it to those Gentiles who were contrite of heart. (See Romans 11:9.)

Lazarus pictures the Gentiles who were grafted into the Abrahamic promise as part of the heavenly seed. This is illustrated by Lazarus being taken into Abraham’s bosom. In the parable, the rich man died and was buried, and being in hell (hades), he lifted up his eyes being in torment. This verse actually helps to define the meaning of hades. By being buried in the ground, he was in hades. This means that hades is equivalent to being buried. So, the word hades simply refers to the grave.

But the point is often made that he was conscious in the grave. How does this harmonize with other clear statements of scriptures, which describe the opposite condition? (See Ecclesiastes 9:5, 10, Psalm 115:17, Psalms 146:4, Daniel 12:2.) The only way to harmonize these plain statements with the rich man speaking in hades is that Jesus must have been giving a fictional story to convey a lesson — a parable.

In the broader context of Luke 16, Jesus was speaking to the Pharisees, and we are told that “without a parable spake he not unto them” (Matthew 13:34). By this parable Jesus was revealing that Israel would die as a nation, and yet many individual Jews would experience the diaspora punishment during the Gospel Age. True to this prophecy, 37 years after Jesus’ death, Jerusalem was destroyed by the Romans. As a functioning nation, Israel went into oblivion, while individual Jews were scattered throughout all the nations of the world. It was these Jews who were suffering the consequences of Israel’s failure when rubbed against the touchstone of Jesus’ teachings.

In verse 24 the rich man said, “I am tormented in this flame.” Here Jesus used the word flame in a unique way. This is the only occurrence in the New Testament where it is used by itself. In all other places, it is in connection with fire, a flame of fire. In using the word by itself, Jesus was referring to the light of the flame. The light of truth was an exposing light that revealed to the world Israel’s unbelief. It was not the light that tormented them. But the light brought the wrath of the world upon Israel. Their pain and anguish came as a result of the Lord, rubbing them against the touchstone and proving them unworthy for his favor. The mark Israel left on the touchstone was insincerity, unfaithfulness, and pride.

The word torment appears four times in Luke 16, verses 23, 24, 25, and 28. In the first and last occurrences (verses 23, 28), the word torment is basanos. But in the middle two occurrences, (verses 24, 25) the word odunao (G3600) is used. It means to grieve, to suffer pain, to be in anguish, to be greatly distressed. This is helpful in understanding how Jesus was using basanos. If Jesus had intended basanos to refer to literal pain and distress, he would not use a second word, odunao, to describe the condition of individual Jews during their diaspora. The result of their rejection was odunao, persecution at the hands of the Gentile world.

Jesus used basanos to indicate a test of genuineness. The rich man, being in the grave of national extinction, felt the consequences of Israel’s rejection, and cried out for relief. But because of dispensational changes, the guarantees of the Abrahamic promise could not, for a time, be applied for their blessings and deliverance.

Abraham answered, saying that he could not send relief because there was now “a great gulf fixed” between him and the rich man. The word “gulf” (G5490, chasma), means, “a chasm or an impassable interval.” An interval relates to time. The set time fixed by God was the 1845 years of disfavor, prophesied to come upon Israel for all her sins — a “chasm” between Israel and God’s favor.

GIVEN TO THE TORMENTORS

In Matthew 18:21-­35, Jesus gave a parable often referred to as the Parable of Unforgiving Servant. He used a form of the word basanos (basanistes) to describe a jailer. It is translated “tormentors” in the King James version. Examining this parable on a basic level, it is difficult to conceive that, when giving a lesson about mercy and forgiveness, Jesus would condemn someone to literal torture. The lesson he was making is that when an individual fully appreciates the mercy and kindness of God, it will be reflected in their treatment of others.

When the master of the parable learned of the servant’s conduct, he “was wroth, and delivered him to the tormentors, till he should pay all that was due unto him” (verse 34). Albert Barnes says, “The word ‘tormentors’ here probably means keepers of the prisons. Torments were inflicted on criminals, not on debtors.” Wilson’s Diaglott translates the word, “jailors.” One of tests God uses to determine the condition of one’s heart is the ability to forgive and extend mercy. This is a fundamental principle on which life will be granted or withheld. Although God is very patient in dealing with His children, if this lesson is not eventually learned, Bro. Russell suggests that in a “hopeless case,” the result would mean second death. This parable then is consistent with the concept of basanos, a testing of one’s heart condition.

BASANOS IN REVELATION

The word basanos, or basanizo, appears eleven times in the book of Revelation.

Chapter 18 describes the judgment of Babylon. Because of her wickedness, she has been given plagues and basanos in order to destroy her. “Her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment (basanismos) and sorrow give her: for she saith … I sit a queen, and am no widow, and shall see no sorrow” (Revelation 18:5-­7).

Gate of old Babylon

Babylon was an ancient empire that had crumbled long before the apostle John wrote these words. Babylon is here used figuratively to describe a system that falsely claims to be Christ’s kingdom. The Apostle Paul said it had its beginning even in his day. It grew powerful enough to systematically endeavor to eliminate the saints of God.

Revelation 6:10 describes the saints crying out of their bitter persecution. “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” The passage in Revelation 18 is the fulfillment of God’s promise to avenge Babylon’s treatment of the saints. “Reward her even as she rewarded you. And double unto her double according to her works.” As Babylon brought famine, death, and pain to the true church, she would receive a punishment equal to what she inflicted. In describing Babylon’s double punishment, Bro. Russell suggests she would receive “a penalty equivalent to the combined judgments upon all who have despised, rejected, and persecuted God’s people throughout the age” (R1702).

The comparison in verses six and seven is a comparison of degrees. How much she has rewarded you, the saints, so much reward her. How much Babylon has glorified herself, so much give her torment (basanismos) and sorrow. As a corrupt system, it is prophesied that she will suffer the anguish of her plagues and the undermining of her power. The wealth and position she once possessed is being eroded, and her sins are being exposed. The system is tormented by exposing the dark secrets of the many immoral priests who live within her walls. This is an example of being rubbed on the touchstone of truth and being proven unworthy.

Revelation 14:9, 10, 11. “And the third angel followed them saying with a loud voice, if any man worship the beast and his image and receive his mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation. And he shall be tormented (basanizo) with fire and brimstone in the presence of the holy angels, and in the presence of the lamb. And the smoke of their torment (basanismos) ascended up for ever and ever. And they have no rest day nor night, who worship the beast and his image, and receiveth the mark of his name.”

“the third angel followed.”

These verses show the consequences for those who take part in, or support, the system of error. At our Lord’s return the supporters are tormented with fire and brimstone. They must endure great distress as they watch the systems crumbling around them. The leaders of Christianity will be tormented by losing the power and influence that the system had given them.

Being tormented in the presence of the holy angels and the lamb is significant. This cannot describe a place of literal hell-­fire and torment. Why would holy angels and the lamb be in such a place? But, as a symbol of the testing and proving of the time of trouble, a powerful image is conveyed. Christ and the holy angels are now working to expose and destroy the systems of this fallen world.

The passage describes the smoke of their torment ascending forever and ever. It is the smoke that ascends forever, not the torment. This describes the powerful memories that mankind will have for eternity as they recall the depths of wickedness that man once reached.

Brimstone is here added to the fire. Brimstone is sulfur, a highly flammable element. In the valley of Hinnom, just outside of Jerusalem, sulfur was added to fire to help keep it continually burning. The purpose of this fire was not to punish or to torture, but to completely consume the garbage or any dead animal carcass thrown there. The fire and brimstone of Revelation is a picture of the consuming nature of the time of trouble. Nothing ignoble will endure the Lord’s judgments.

This is the same thought conveyed in Revelation 20:10. “The devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.”

In verse 14, John defines this “lake of fire” by adding “which is the second death.” The Lake of Fire is a symbol of eternal extinction. Casting the devil, the beast, and the false prophet into the Lake of Fire shows that they will never exist again. This passage adds that they will be tormented day and night forever. Their testing on the touchstone of truth demonstrated failure. The underlying failure was pride, a quality inherent in many of those that fail the test when rubbed on God’s touchstone. If persisted in, the final result will be second death.

God has given us a touchstone as well. The touchstone is Christ. By understanding his life, we have a standard by which to compare our own lives. In the decisions we make and the course in life we take, he provides the guiding principles. When his guidance results in spiritual growth, then the tests we face will reveal a genuineness of character. The touchstone will have done its work.

Although the Apostle Paul does not use the word basanos, he does convey the concept in 1 Corinthians 3:10­-15. “According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.”

“But thanks be to God, which gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:57).[2]

— Br. Tom Ruggirello

 

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[1] Online  definition, webster­-dictionary.org/definition/touchstone

[2] Postnote: basanizo — occurs 12 times in the New Testament; basanisomos occurs 6 times (including twice in Revelation 9:5); basanistes occurs once; basanos occurs 3 times.

 

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