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sorry to add that even some preachers, who certainly
he abore le knows f endles denyf
5 l rould existence! estament For think
has the rought to
eits had wereler
labour of the following investigation about it. But I
, rendered pit, grade, and hell, in the common
version, was not used by the sacred writers, to exdeclared press a place of endless misery. This we have at
tempted to establish, not only by an enumeration of all the texts where it occurs, but by a number of facts and observations, which on most subjects would be deemed conclusive. We have also adduced the testimony of Dr. Campbell, and other critics, that this is not
, in a single instance, the sense of the word Sheol It is allowed by consent of all critics and commentators
, that I have ever seen, that Hades is the corresponding word in the New Testament, to Sheol in the Oid ; and that both words are used by the inspired writers to express the same thing. Indeed, the slightest attention to this subject, must convince any candid person of the correctness of this statement. In neither Testaments is a place of endless misery expressed by these words. 'I might then take it for granted, that Hades does not refer to such a place of punishment
, any more than Sheol, and save myself the shall proceed to examine all the places where Hades is used in the New Testament, because some texts in
in the Old Testament.
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- este itable, in showing, that this word was not so used by the the New Testament writers.
I find then, that the word Hades, is only used eleven ved 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 die 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 a the remarks there made, I would add the following here on this passage, as quoted by the apostle. No tice then,
1st, That our translators, put hell in the margin for grave in the text. This, with other instances noticed under Sheol, show that they used hell and grave for the state of the dead, and not for a place of endless 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, that 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 1 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
pertinent for me to put,-“Why did the translators of lace of endless Srave, and in all the other ten places render the same
word by the term hell ?" To have rendered the word Hades here hell, we must have been plainly told that hell 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 of endless misery for the wicked. To avoid this, it is rendered grave, and the word hell inserted in the margin. But Hades here might have been rendered places; for in whatever way it is translated, the text
and context must decide its sense, and here very evi. In the chapen not be meant.
dently decide, that a place of endless misery could
Acts ii, 27, 31. comes next to he considered-bethou suffer thine Holy One to see corruption. He cause thou wilt not leave my soul in hell, neither wilt seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did
49 THE WORD HADES. quote such less herefore, thout it is triumphantly asked, “O Hades or hell, or, O Logether unpro place of endless misery where is thy victory??
' s not so used by
3d, As the apostle in this chapter, was professedly treating on the subject of the resurrection, did Hades or any other word express a place of endless misery, it
was the most proper occasion to introduce it. Dr. all the other ten Campbell, and others I might name, contend for Ge
resurrection. But, neither here, nor any where else, Ectory !" "This
is a word said about Sheol, Hades, Tartarus, nor
even Gehenna, being a place of endless misery after this period. If any of these words are used to express a place of punishment after the resurrection of the dead it has escaped my notice, and I should be glad 4th, It is a question which is certainly not very
imcommon version translate the word Hades here
only used eleve rendered in the
e in which it is - O death, where Ich has been no
In addition to ad the following ne apostle.
to see this pointed out.
the margin for 7stances noticed 1 and grave for
the place from he apostle and how, that Sheol dominion orer up in victory
, ds, be destroy to be obtained hath abolished ruption to light
Nothing can be
peaking on ing of the res y one will con es such a place rd over it; for
see corruption.” This is a quotation from Psalm xvi. 10. which has also been considered already under the word Sheol. It is quoted here as a prediction 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. But, I shall here introduce the following quotation from Whitby, as it sheds general light on all the texts 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, 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 to ask, to crate, and require, because it craves for all men, Prov. xxx. 16. and will let no man escape its hands. Psalm 1xxxix. 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, to 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
misery in a future state. With a view to show this, I
ediction nis sud
e dead. cessary. notatiu
It is evident from it,
y under edge in Sheol, Eccles. ix. 10. No remembrance of
Luke xvi. 23. we shall now attempt to consider. of torment mentioned, but a person there is said to be lifting up his eyes in it, and declaring, that he is "tormented 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 must be given up as teaching the doctrine of endless
olm stil truly have declared there was no wisdom or knowl
God there, Psalm vi. 5. No praising of him in Sheol,
Isai. xxxviii. 18. For those heathens who looked arve but upon it as the receptacle of souls, held it to be a place
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 out the place
. Our English word hell only expressed originally the same idea as these two words.
2d, It is asserted, yea, proved in the above quotation, that by Sheol
, the old Testament writers could not mean any receptacle of souls, or they never could have spoken as they did about it
. 3d, That those heathens who looked on it as a receptacle of souls, held it to be a place in which they should be punished or rewarded. If Whitby is then correct in these statements, it is very evident, that we are indebted to the heathen and not to the inspired writers for the idea, that Sheol, Hades, or hell, is a
This we shall show more fully, Section 3d, to have been a notion which the Jews derived from their intercourse with the heathen. * 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 not transcribe. Here it is said, is not only a place
place of future misery
pod as wards. 11. 35.
kner to de Is rot house ter be les
of Om, 10