no redemption." But we here read of a man who was redeemed from the lowest hell. · 3. God is represented as being in hell. Ps. 139: 8, "If I make my bed in hell, behold, thou (God) art there." Hell here signifies the invisible state of the dead; or perhaps the literal grave. The obvious meaning of the psalmist is, that death could not carry him beyond the reach of God's presence. 4. David and Jonah are not only represented as having been in hell and as having been delivered from it, but the soul of David is spoken of as having been delivered from hell. Ps. 30: 3, "0 Lord, thou hast brought up my soul from the grave" (sheol). By soul, here, David evidently means himself, his own person; and by sheol, the literal grave, or invisible state of the dead. See the next words: "Thou hast kept me alive, that I should not go down to the pit." 5. God is represented as bringing men up from sheol. 1 Sam. 2: 6," He (God) bringeth down to the grave (sheol), and bringeth up." By those who believe in a place of endless misery, called hell, in a future world, it is thought that when once a person gets to hell his doom is sealed forever, and that there is no prospect of his ever coming up. But, if sheol in the text just quoted means a place of endless misery, this opinion must be given up. 6. God is not only represented as bringing men up from sheol, but the Psalmist expresses satisfaction in the prospect of the redemption of his soul from sheol. Ps. 49: 15, "But God will redeem my soul from the power of the grave" (sheol). Now, if the word soul here means the immortal part of man, and the word sheol a place of misery after death, then it needs no proof that the Psalmist expected that the soul would go to this hell, and afterwards ̧ be delivered from it. 7. The patriarch Jacob expressed himself as if he expected to go to sheol. See Gen. 37: 35, 42: 38, and 44: 31. But does any man believe that this good old man expected to go to a place of either limited or endless misery after death? Certainly not. But, if sheol signifies a place of misery after death, Jacob certainly expected to go there. 8. To suppose that sheol signifies a place of endless misery after death, is to suppose that David, so far from being a man "after God's own heart," was a perfect monster in cruelty. In 1 Kings ̧.tn.” But we here read of a man who was reden incest hell. is represented as being in hell. Ps. 139: 8, "I y bal in hell, behold, thou (God) art there." Hell be The invisible state of the dead; or perhaps the literal gur as meaning of the psalmist is, that death could not cam r, the reach of God's presence. id and Jonah are not only represented as having ben das having been delivered from it, but the soul of David's of as having been delivered from hell. Ps. 30: 3, u hast brought up my soul from the grave" (shea). , David evidently means himself, his own person; and me literal grave, or invisible state of the dead. See the mes Thou hast kept me alive, that I should not go down 9. The pious and patient Job prays that he might be hid in sheol. See Job 14: 13. But, is it to be supposed that Job wished to be hid in a place of endless misery? is 10. Sheol is represented as a place from the power of which it impossible for any man, good or bad, to deliver himself. Ps. 89: 48, "What man is he that liveth and shall not see death? Shall be deliver his soul from the hand of the grave (sheol)?" This question is one which was designed to involve its own answer, and designed to be a negative one. Hence, if we that answer was d is represented as bringing men up from sheol. 18 understand the words soul and sheol here as they have been comBy those who believe in a place of endless misery, call will go to a place of endless misery. He (God) bringeth down to the grave (sheol), and bring monly understood, then the text affirms that the souls of all men future world, it is thought that when once a person g 11. The bones of the Jewish people are represented as being his doom is scaled forever, and that there is no prospect a Scattered at the mouth of sheol. See Ps. 141: 7. But, is it to be of a place of endless misery in another world? believed that the bones of these people were scattered at the mouth means! coming up. But, if sheol in the text just quoted device, nor of the 12. Sheol is is no work, nor knowledge, nor wisdom." See Eccl. 9: 10. But, if 2:6, he enjoins it upon his son Solomon not to let the "hoar head of Joab go down to the grave (sheol) in peace." In verse 9 he enjoins it upon him to "bring down the hoar head of Shimei to the grave (sheol) with blood." And in Ps. 55: 15, he says of his enemies, "Let death seize upon them, and let them go down quick into hell" (sheol). Son of his soul from sheol. Ps. 49: 15, "But God there is no work there, of course it cannot be a place where devils are at work tormenting men. tay soul from the power of the grave" (sheol). Now, soul here means the immortal part of man, and the wi If there is no device there, it cannot be a place where devils are contriving how they may best torment place of misery after death, then it needs no proof that their subjects. And if there is no knowledge there, of course it expected that the soul would go to this hell, and afterman cannot be a place of misery. ered from it. 13. The good old king Hezekiah, during his sickness, expressed himself as if he should die, and go to sheol. See Isa. 38: 10. But no man e patriarch Jacob expressed himself as if he expected to endless misery: eve that this good old man expected to go to a a 14. Korah, Dathan and Abiram, and their company, a and their signifies a place of misery after death, Jacob certain wives and their little ones, are represented as having gone down alive into sheol. See Num. 16: 27-33. Here we learn that it suppose that sheol signifies a place of endless miserys is not even necessary to die in order to go to sheol. And, as these 1 to go there. that is, went into sheol while living, to suppose that David, so far from being a man "a persons went alive into sheol, - 15. God speaks in the Bible of ransoming mankind from sheol. Hosea 13: 17," I will ransom them from the power of the grave" (sheol). By those who believe in a place of endless misery it is thought that for those who will be doomed to that gloomy prison of despair there can be no ransom. But this text certainly teaches that for those who were in sheol there was a ransom. 16. Sheol is destined to be destroyed. Hosea 13: 17,"0 grave (sheol), I will be thy destruction." Now, whether this sheol is in this world or another, or whether it is a place of misery or not, one thing is certain: it is destined to be destroyed. The reader will bear in mind that this is the only word rendered hell in the Old Testament. How can that be a place of endless misery which is itself to come to an end, and cease to exist? 17. Sheol and Saul are synonymous in their meaning. Saul is merely a different pronunciation of the word sheol, in consequence of its being differently pointed. Now, one of the kings of Israel, and one of the apostles of Christ, were both named Saul. If the parents of king Saul, and the parents of Saul of Tarsus, had understood sheol to mean a place of either limited or endless misery, is it likely they would have named one of their children after such a place? What parent, in our day, would name a child hell, and at the same time understand this word to mean a place of endless misery? The parents of the persons referred to above undoubtedly understood the word sheol in its true sense, namely, "to crave, to demand, to ask," or that in relation to which we desired information, as the unseen or invisible state of the dead. 18. Sheol is denominated a pit. Ps. 88: 3, 4, "My life draw eth nigh unto the grave (sheol). I am counted with them that go down into the pit." Prov. 1: 12, "Let us swallow them up alive, as the grave; and whole, as those that go down to the pit." See, also, Isa. 14: 15; and 38: 18, 19; Ezek. 31: 16. It was customary among the Jews to deposit their dead in deep pits, or caves, which were numerous in their country, frequently extending far under ground, and which were sufficiently capacious to contain a large number of dead bodies. Hence arose the expression" depths of sheol," or "deepest sheol;" and hence it is that sheol is denominated a pit. The allusion, in the above texts, evidently is to the manner in which the Jews were accustomed to dispose of their dead, and not to a place of endless misery. speaks in the Bible of ransoming mankind from sh 3:17,"I will ransom them from the power of the gra By those who believe in a place of endless mier hat for those who will be doomed to that gloomy pra there can be no ransom. But this text certainly teac e who were in sheol there was a ransom. l is destined to be destroyed. Hosea 13: 17, (i), I will be thy destruction." Now, whether this sha is world or another, or whether it is a place of misery thing is certain: it is destined to be destroyed. il bear in mind that this is the only word rendered hel Testament. How can that be a place of endless If to come to an end, and cease to exist? 19. Sheol is said to have a mouth, or place of entrance. See Ps. 141: 7; Isa. 5: 14. The allusion is to the inouth of the caves in which the Jews deposited their dead. 20. Sheol is said to have bars. Job 17: 16," They shall go down to the bars of the pit" (sheol). Here is an allusion to the fact that the burial-places of the Jews, or, rather, the entrances to them, were guarded by bars and gates. 21. Sheol is spoken of as having sides. Isa. 14: 15, "Thou shalt be brought down to hell, to the sides of the pit." The allusion is to the fact that the Hebrews often deposited their dead, and in great numbers, too, in places excavated from the side of the cave, or pit, which was selected as the burial-place. 22. Sheol is associated with the base of mountains. See Deut. yol and Saul are synonymous in their meaning. Sal afferent pronunciation of the word sheol, in cons32: 22. The burial-places of the Jews were sometimes located at g differently pointed. Now, one of the kings of the base of mountains, and in the mountains' sides. In the text of the apostles of Christ, were both named Saul. just quoted the allusion is to this fact. king Saul, and the parents of Saul of Tarsus, had 23. The inmates of sheol are said to be in the dust. Job 17: l to mean a place of either limited or endless misery. 16, "They shall go down to the bars of the pit (sheol), where our ey would have named one of their children after sue rest together is in the dust." If the word sheol here signifies a What parent, in our day, would name a child hell, etime understand this word to mean a place of ends The parents of the persons referred to above undoulte. and place of endless misery, then this text teaches us that, so far from this place being located in the spirit world, it is located in the dust of the earth. 1 the word sheol in its true sense, namely, "to crave to ask," or that in relation to which we desired informati 24. Sheol is spoken of as a place of resort to escape punishment. Amos 7: 2, "Though they dig into hell, thence shall my hand take them." en or invisible state of the dead. “The allusion is to the escape of criminals from the Sedis denominated a pit. Ps. 88: 3, 4, "My life di officers of justice. They might dig into the pits and caves of the unto the grave (sheol). I am counted with them that to the pit." Prov. 1: 12, "Let us swallow them the grave; and whole, as those that go down to earth (the burial-places), yet the omniscient eye of God could not be eluded, nor his justice evaded.". The criminal, then, instead of being sent to sheol to be punished, was to be brought out to receive tur =, Isa. 14: 15; and 38: 18, 19; Ezek. 31: 16. It the merited punishment. This idea, although plainly inculcated by y among deep the the Jews to deposit their dead in ich were numerous in their country, frequently exten = ground, and which were sufficiently capacious to contai ber of dead bodies. Hence arose the expression "dep Bible, is at direct variance with the common opinion. 25. The contents of sheol are said to be: 1. Gray hairs, Gen. 37: 35, and 42: 38, and 44: 29, 31; 2. Hoary heads, 1 Kings 2:6,9; 3. Bones, Ps. 141: 7; 4. Sheep, Ps. 49: 14; 5. Houses or "deepest shcol;" and hence it is that sheol is den and goods, Num. 16: 32, 33; 6. Swords and other weapons of pit. The allusion, in the above texts, evidently is to war, Ezek. 32: 27. Surely no one will contend that these things o a place of endless misery. Certainly it could not be said of immortal souls, in a place of endless misery, that they were dead, slain, etc. This language was evidently used with reference to those whose animal life had been destroyed, and whose dead bodies had been consigned to the grave. 27. Sheol is used to signify a state of moral impurity, 2 Sam. 22: 6; Ps. 18: 5, and 30: 3, and 84: 13, and 116: 3; Prov. 23: 14, and 5: 5, and 9: 18; Isa. 57: 9., The grave is a place of physical defilement and death, and might, therefore, with great propriety, be used as an emblem of moral impurity, defilement and death. 28. Sheol is often used as a term synonymous with death, Isa. 38: 18, and 28: 15, 18; Ps. 55:15; Cant. 8: 6; Prov. 5:5;. Hosea 13: 14. Death precedes, the grave follows in quick suc cession. Hence the propriety of using the terms death and grave as synonymous. 29. The inmates of sheol are said to consume and vanish away, and to be eaten up of worms, Job 7: 9, and 24: 19; Ps. 49: 14. Do the believers in a place of endless misery believe that immortal souls will there consume, vanish away, and be eaten up of worms? Surely this language can have no other reference than to the dead bodies of men after they are deposited in the grave. 30. Sheol is spoken of as a place of rest. Job 17: 16, “They shall go down to the bars of the pit (sheol), where our rest together is in the dust." A place of misery could not certainly be regarded as a place of rest. Hence sheol here does not signify such a place. 31. Sheol is spoken of as a place of silence, Ps. 31: 17. If it be a place of silence, then it cannot be a place from which the cries, groans, shrieks, howlings, imprecations and blasphemies, of the damned will be forever ascending. 32. Sheol is spoken of as a place of absolute and entire uncon sciousness. Ps. 6: 5, " In death there is no remembrance of thee; in the grave (sheol) who shall give thee thanks?" Isa. 38: 18, "The grave (sheol) cannot praise thee; death cannot celebrate thee." Eccl. 9: 10, "There is no work, nor device, nor knowledge, nor wisdom, in the grave (sheol) whither thou goest." It needs no argument to prove that a place of utter unconsciousness cannot be a place of either limited or endless misery. 33. Sheol is used as synonymous with Keber. Is. 14: 11, "Thy pomp is brought down to the grave (sheol), and the noise of |
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