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ought to know better, still continue to quote such texts in proof of the doctrine. My labour therefore, though altogether unnecessary, may not be altogether unprof. itable, in showing, that this word was not so used by the New Testament writers.
I find then, that the word Hades, is only used eleven LED times in the New Testament. It is rendered in the common version once grave, and in all the other ten places by the word hell. The place in which it is rendered grave is, 1 Cor. xv. 55,—“O death, where is thy sting? O grave, where is thy victory ?" This is a quotation from Hosea xiii. 14. which has been noticed already under the word Sheol. In addition to the remarks there made, I would add the following on here on this passage, as quoted by the apostle. No taga tice then,
1st, That our translators, put hell in the margin for 2016 grave in the text. This, with other instances noticed the under Sheol, show that they used hell and grave for MIT the state of the dead, and not for a place of endless 13 misery:
2d, By comparing this text with the place from which it is quoted, it is evident that the apostle and the prophet both use this language to show, ibat Sheol, Hades, or hell, shall not always have dominion over the dead. Death is to be swallowed up in victory, and the place expressed by these words, be destroy: ed, or be no more. This victory is to be obtained through our Lord Jesus Christ, who hath abolished death, and hath brought life and incorruption to light by his resurrection from the dead. Nothing can be more obvious, than, that the apostle, in the chapter where he quotes this passage, is not speaking on the subject of endless misery, but is treating of the resurrection. It is a plain case, that if any one will contend, that Hades in this passage signifies such a place of misery, final victory is to be obtained over it; for
better, still continue to such
, by cament writers.
New Testament. It is rendered in the
and in all the other ten , under the word Sheol. In addition to
there made, I would add the following our translators, put hell in the margin for
e doctrine. My labour therefore, though it 16 triumphantly asked, -" Hades or hell, or, O necessary, may not be altogether unprot place of endless misery where is thy victory ?" wing, that this word was not so used treating on the subject of the resurrection, did Hades
that the word Hades, is only used eleren or any other word express a place of endless misery, e word hell. The place in which it is benna, and, that to this place the wicked go after the ve is, 1 Cor. xv. 55,-“0 death, where resurrection. But, neither here, nor any where else, O grave, where is thy victory!" This
is a word said about Sheol, Hades, Tartarus, nor from Hosca xiii. 14. which has been this period. If any of these words are used to express passage, as quoted by the apostle. No dead it has escaped my notice, and I should be glad test. This, with orber instances noticed pertinent for me to put, "Why did the translators of the dead, and not for a place of endless slave, and in all the other ten places render the same
Hades here hell, we must have been plainly told that
of endless misery for the wicked. To avoid this, it Lord Jesus Christ, who hath abolished bell, with just as much propriety as it is in other more. This victory is to be obtained margin. But Hades here might have been rendered
places; for in whatever way it is translated, the text dently decide, that a place of endless misery could cause thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. He Seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did
As the in this
a , it was the most proper occasion to introduce it. Dr.
I name sion once grave,
, place of after a place of punishment after the resurrection of the
, I to see this pointed out. a question which is im.
translate by the hell bell would not be always victorious, but would finally be destroyed. This, according to the usual sense of the word, would have been doing away the doctrine
grave, and the word hell inserted in the
show that they used hell and
omparing this text with the place from quoted, it is evident that the apostle and both use this language to show, ibat Sheol ell, shall not always have dominion orer Death is to be swallowed up in victory, ce expressed by these words, be destroy
and contest must decide its sense, and here
not be meant.
Acts ii. 27, 31. comes next to be considered—“ be
hath brought life and incorruption to light rection from the dead. Nothing can be as, than, tbat the apostle, in the chapter votes this passage, is not speaking on ndless misery, but is treating of the res It is a plain case, that if any one will cop? lades in this passage signifies such aj inal victory is to be obtained over it; for
see corruption." This is a quotation from Psalm xvi. kelage 10. which has also been considered already under sol. En the word Sheol. It is quoted here as a predictions concerning the Messiah; not to prove that his soul . should not be left in the place of endless misery, but that he should not continue in the state of the dead. This is so obvious, that all remarks are unnecessary. the But, I shall here introduce the following quotation du from Whitby, as it sheds general light on all the texts elegi in which the words Sheol and Hades occur. On this passage he thus writes :"that Sheol throughout the Old Testament, and Hades in the Septuagint, answering to it, signify not the place of punishment, or of the souls of bad men only, but the grave only, or the place of death, appears,
“1st, From the root of it Shaal, which signifies '10 ask, to crade, and require, because it crates for all men, Prov. xxx. 16. and will let no man escape its hands. Psalm lxxxix. 48. It is that Sheol or Hades whither we are all going. Eccles. ix. 10.
“ 2d, Because it is the place to which the good as well as the bad go, for they whose souls go upwards, descend into it. Thither went Jacob, Gen. xxxvii. 35. There Job desired to be, chap. xiv. 13. for he knew that Sheol was his house, chap. xvii. 13. And to descend into the dust was to descend into Hades. Is not death common to all men ? Is not Hades the house of all men? Hezekiah expected to be there after he went hence, for he said, I shall go to the gates of Hades,' Isai. xxxviii. 30. That is, saith Jerom, 10 those gates of which the Psalmist speaks, saying,
thou wilt lift me up from the gates of death. The ancient Greeks assigned onė Hades to all that died, and therefore say, Hades receives all mortal men 10gether, all men shall go to Hades.
"3d, Had the penmen of the Old Testament meant by Hades any receptacle of souls, they could not
yin a future state. With a view to show this, I
eol. quoted here as a
It is evident from it,
ald not continue in the state of the dead. vious, that all remarks are unnecessary.
here introduce the following quotation 7, as it sheds general light on all the texts words Sheol and Hades occur. On this
-n.” This is a quotation from Psalm gvis truly have declared there was no wisdom or knowl. as also been considered already under edge in Sheol, Eccles. ix. 10. No remembrance of Lhe Messiah; not to prove that his soul Isai. xxxviii. 18. For those heathens who looked e left in the place of endless misery, but upon it as the receptacle of souls, held it to be a place hus writes :-" that Sheol throughout the place. Our English word hell only expressed orig. bad men only, but the grave only, or the tion, that by Sheol, the Old Testament writers could 16. and will let no man escape its hands ceptacle of souls, held it to be a place in which they X. 48. It is that Sheol or Hades whilber should be punished or rewarded. If Whitby is then ause it is the place to which the goods are indebted to the heathen and not to the inspired desired to be, chap. xiv. 13. for be kner fully, Section 3d, to have been a notion which the
not transcribe. Here it is said, is not only a place of torment mentioned, but a person there is said to be
lifting up his eyes in it, and declaring, that he is “torseks assigned one Hades to all that died. alented in this flame." It is frankly admitted, that this.
looks very plausible in establishing a place of misery.
Plausible as its appearance is, we think this parable ad the penmen of the Old Testament mean bust be given up as teaching the doctrine of endless
there, vi5. in , in which they would be punished or rewarded.” This quotation from Whitby affords a number of remarks
, a few of which we shall only briefly notice. 1st
, That Sheol and Hades are one and the same inally the same idea as these two words.
, is , yea, proved not mean any receptacle of souls, or they never could
bave spoken as they did about it. th, appears,
3d, That those heathens who looked on it as a re
. these it is very , writers for the idea, that Sheol, Hades, or hell, is a
This we shall show more Jews the .
Luke xvi. 23. we shall now attempt to consider.* And in hell he lifted up his eyes being in torments, and seeth Abraham afar off and Lazarus in his bosom.” See the whole of this parable, which I need
ent, and Hades in the Septuagint
, answer not the of of
m the root of it Shaal
, which signifies 10 „ and , it
place of future misery
oing. Eccles. ix. 10. bad go, for they whose souls go upwards o it. Thither went Jacob, Gen. xxxvii. 33.
was his house, chap. xvii
. 13. And to del he dust was to descend into Hades. Is not mon to all men ? Is not Hades the house
Hezekiah expected to be there after be ; for he said, I shall go to the gates ai. xxxviii. 30. That is, saith Jerom, 10 5 of which the Psalmist speaks, saying, lift me up from the gates of death.? The
pre say, Hades receives all mortal men 10 men shall go to Hades. any receptacle of souls, they could not
being actually in a place of torment, must allow, that there the person tormented in Hades to be not a parabolic per endless misery. All that they can possibly draw from Amat shall submit for candid consideration the following observations:
bere 1st, Let it be noticed, that the rich man is not rep- db resented as in Gehenna, but in Hades. It is contend. Thresh ed by Dr. Campbell and others, that Gehenna, notre Hades, is the place of endless misery for the wicked, suveren and that the punishment of Gehenna does not take place till after the resurrection of the dead; yea, it is contended, that Hades, the place in which the rich man is here said to be, is to be destroyed. It is very lipse evident then, that whoever contends for this person's it is not to be of endless duration. But, I ask those who advocate the torment to be a reality, first to prove, en son, before they draw the conclusion that the torment is not a parabolic torment. The first must be proved, before the last can be admitted; for a person must exist before he can be tormented in any place. If the person mentioned is a real being and the torment he complains of a reality, and not a fictitious or parabolic representation, we have a right to demand why every thing in this account, is not considered a narrative of facts, and not a parable ?
But letting such persons have this parable all their own way, on their own principles, it does not prove it is, that Hades is an intermediate place of punishment between death and the resurrection; and that then, according to their own account, this place is to be destroyed. Supposing then that I should grant
all they desire, they must allow, that this parable does not say a word about a place of endless misery. I might here close my remarks on this parable, as it has no bearing on the subject of our investigation. But ] proceed to observe,