"There seems to be a kind of conspiracy, especially among middle-aged writers of vaguely liberal tendency, to forget, or to conceal, where the doctrine of Hell comes from. One finds frequent references to the 'cruel and abominable mediaeval doctrine of hell,' or "the childish and grotesque mediaeval imagery of physical fire and worms...
"But the case is quite otherwise; let us face the facts. The doctrine of hell is not 'mediaeval': it is Christ's. It is not a device of 'mediaeval priestcraft' for frightening people into giving money to the church: it is Christ's deliberate judgment on sin. The imagery of the undying worm and the unquenchable fire derives, not from 'mediaeval superstition,' but originally from the Prophet Isaiah, and it was Christ who emphatically used it.... It confronts us in the oldest and least 'edited' of the gospels: it is explicit in many of the most familiar parables and implicit in many more: it bulks far larger in the teaching than one realizes, until one reads the Evangelists through instead of picking out the most comfortable texts: one cannot get rid of it without tearing the New Testament to tatters. We cannot repudiate Hell without altogether repudiating Christ."
- Dorothy Sayers, in A Matter of Eternity, p. 86
Friday, August 1, 2008
A(nother) Quote on Hell
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My primary current daily ministry involves spreading the good news about the doctrine of hell.
Please consider my input.
After Robert Young had spent about half of his lifetime studying Hebrew and Greek, he finished translating the Bible in his “Young’s Literal Translation” (YLT) in 1862. Some 36 years later he released his 3rd and final edition in 1898. Robert had grown up reading the KJV and realized, as many have over the years, that the world of Bible students desperately needed a version with greater clarity and understanding of many words, as the KJV had this bad habit of translating a single Hebrew or Greek word into many different English words. Translators know this is warranted in those cases where you have different shades of meaning, but the KJV seemed out of control in this area and left the student with wrong ideas about certain word meanings. For example, the English verb “destroy” in the KJV is used for 49 different Hebrew words (this can be seen in the Englishman’s Hebrew Concordance, p. 1510, 2nd edition). This is but one example of many.
Concerning the use of the word hell, and the doctrine of hell that was instituted as an article of faith in the 6th century, Robert Young realized as many have that the word “hell” was a terribly poor choice of an English word for “sheol”, “hades”, “gehenna”, or “tartarus” since the word “hell” had picked up some historical baggage from its basic meaning of “hidden” or “unseen”, as is the proper understanding of this Anglo-Saxon word. My current understanding of the development of the popular concept of hell as eternal torment is that during the intertestamental period, some notions out of pagan mythology became associated with the unseen realm of the dead. It appears that at some point this word for the unseen realm, “hell”, took on a concept such as what Dante’s fantasizing had envisioned in his “inferno”. The image that Dante invented has little to do with anything biblical.
Note in the following list of the number of times that the word “hell” appears is quite variable, ranging from 94 to 0. One of a number of those without the word “hell” is Young’s Literal Translation. Young is not alone among versions without the word “hell”. We have many people probably thinking that Jesus actually spoke the English word “hell” during those 8 addresses that Jesus used the words “gehenna “ or “hades”. Here is the list of versions with the number of times that “hell” occurs.
DRB: 94, KJV: 54, MSG: 54, GW: 35, RV: 28, BBE: 25, GNB: 21, LITV: 20, NET: 16, ESV: 14, RSV: 13, NASB: 13, AMP: 13, DARBY: 12 , CLT: 0, ROTH: 0, YLT: 0
When the words “sheol”, “gehenna”, “hades”, and “tartarus” are analyzed by usage, the only one that holds a possible association with the punishment of humans is “gehenna”. Gehenna is a geographical location, the Valley of Hinnom adjacent to Jerusalem. This was their city dump, where even bodies of criminals were dumped. When Jesus metaphorically spoke to the crowds using the word Gehenna, his audience, the Jews, knew exactly what he was referring to. These addresses involving the use of the word Gehenna were parables all if we are to believe Mat 13:34, “All this Jesus said to the crowds in parables; indeed he said nothing to them without a parable.” We need to remember that a parable is a fictional story with a spiritually discernable message. One is hard-pressed to find “eternal” associated with “Gehenna”. Now, when you do find the words “eternal”, “everlasting”, “for ever”, etc., they are translations of “aion” and “aionios”. A search of the usage of the noun “aion” and its adjective “aionios” reveals that these words are associated with limited duration, so to also translate them as unlimited duration, one must question the validity. These words are clearly associated with “ages” or “eons”, such as those verses that use the phrases, “the current age” and “the age to come” and at least one version has chosen to translate them “eon” and “eonian”. An in-depth study of “olam” (the Hebrew word deemed equivalent to the Greek words “aion” and “aionios” by the Septuagint translators), “aion”, and “aionios”, such as was done by J. W. Hanson is very enlightening and can be found at www.tentmaker.org. A more recent and thorough study of these words can be found on www.growthingod.org.uk, entitled “The Hidden Aeonian Realm”. As these studies were done, and is always the best way to determine the meaning of words, is to look at every verse containing them. Usage always trumps Etymology and Lexicography as to the determination of word meanings. Lexicography is especially subject to human bias.
Jesus’ uses of the word “gehenna” was confined to Jewish audiences as indicated in one of His missional statements (“…only to the lost sheep of the house of Israel”). Jesus commissioned Saul (Paul) to carry the kingdom message to the Gentiles. One would think, in Jesus’ revelations to Paul (I tend to believe that the Holy Spirit actually was the primary educator of Paul), the message would be the same, unless as some believe, the gospel was different to the Jew than it was the Gentile. Also, Paul said, as recorded by Luke in Acts, that he did not fail to declare the whole counsel of God. What then is interesting to see is that the word “hell” or “gehenna” is not in any of Paul’s writings nor in the gospel of John, Hebrews, 1 Peter, or 1, 2, 3 John. The only mention of “hell” in Acts is in two verses indicating that Jesus went to hell. No other mention of “hell” in Acts should make the thoughtful person seriously question the doctrine of hell. Did the Apostles not get the memo??? Since Jesus commissioned and revealed to Paul, if the doctrine of hell is true, it is incomprehensible that Paul would not mention it many times and very explicitly. Some will argue that we should give more weight to what Jesus personally said. But if you believe that Paul was inspired to speak the message Jesus would have him to speak, then essentially when Paul speaks, Jesus speaks. The most disciplinary-sounding words that Paul wrote are found in 2Th 1:9, “They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might …”. The words “eternal destruction” are the translation of “olethron aionion”, which could be translated “eonian destruction”. This word “olethron” which is translated “destruction” is the same word use in 1Co 5:5, “you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” We see here that “destruction” is of the flesh, not of the spirit, which serves the purpose of preparing the person for life in the presence of God, “that his spirit may be saved…” That reminds me that we all need to have our flesh destroyed or “die to flesh”.
Relative to “aionion”, note what Vincent has to say in Vincent’s Word Studies: Additional Note on ὄλεθρον αἰώνιον eternal destruction, 2Th_1:9
Ἁιών transliterated eon, is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Ζωὴ αἰώνιος eternal life, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος. Κόλασις αἰώνιος, rendered everlasting punishment (Mat_25:46), is the punishment peculiar to an eon other than that in which Christ is speaking.
In addition to what Vincent had to say about punishment, I would like to note that the word “kolasis” in Mat. 25:46 is the type of punishment with a view to correction or I understand the word has been applied to the “pruning” of a plant, which of course, is for the ultimate benefit of the plant. If Jesus had meant punishment of a retributive nature he would have chosen “timoria”, not kolasis.
This doctrine is built on tradition, mistranslations, the institution of the Catholic Church, backing by the state, and perpetuated by the likes of Augustine and other “popular” and influential people. It became entrenched just like the Roman Catholic Church did and people begin to believe that if the majority believe in something it must be true and history has surely taught us better than placing any trust in humans, preachers, institutions, etc.
Jeremiah says in 17:5-8, “Thus says the LORD: "Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the LORD. 6 He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. 7 “Blessed is the man who trusts in the LORD, whose trust is the LORD. 8 He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit."
Pulling out the key statements relative to trust, we have the following.
"Cursed is the man who trusts in man”
"Blessed is the man who trusts in the LORD”
Many need to re-think this inherited doctrine which makes God out the hypocrite in that He through Jesus instructed us to “love your enemies”, whereas He, by this doctrine if true, is not willing to show a love that “never fails” to His enemies. And by the way, these “enemies” of God were declared justified by the blood of Jesus.
Rom 5:6-10 “For while we were still helpless, at the right time Christ died for the ungodly. But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. Much more then, because we have now been declared righteous by his blood, we will be saved through him from God's wrath. For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?
Note that a summary of these verses could be the following:
While we were helpless ungodly sinners who were His enemies, Christ died for us, declared us righteous by his blood, will save us from God’s wrath, and reconciled us to God through His death.
Helpless ungodly sinners who were enemies of God and Christ may be words written to those of Rome who were currently believers, but here Paul is obviously referencing their status with God prior to their becoming believers. Therefore the being reconciled to God and declared righteous occurred prior to belief since these descriptions are hardly of believers.
At the foot of the cross were many helpless ungodly sinners who were the enemies of Jesus, yet He said, “Father forgive them for they don’t know what they are doing”. I believe the Father was in agreement with this prayer of Jesus and so their sins were or will be forgiven on the merits of Jesus alone. Mankind was justified on that day. Paul reinforces the fact of being declared justified was for all mankind a few verses later in Rom 5:18,
“Consequently, just as one offense resulted in condemnation for everyone, so one act of righteousness results in justification and life for everyone.”
WARNING: IT WILL BE HAZARDOUS TO YOUR GRASPING THE TRUTH OF GOD’S PLAN FOR THE JUSTIFICATION OF HUMANKIND IF YOU PLAY MENTAL GYMNASTICS WITH THE SECOND “EVERYONE” IN THE ABOVE QUOTE AND SAY THAT “EVERYONE” CAN ONLY MEAN BELIEVERS FOR YOU WILL THEN HAVE DISCREDITED PAUL AND MORE IMPORTANTLY THE HOLY SPIRIT OF GOD WHO INSPIRED HIM TO WRITE THIS PARALLEL WHICH FORCES THE SECOND “EVERYONE” TO HAVE THE SAME SCOPE AS THE FIRST “EVERYONE”.
NOTE: “Everyone” is the translation of “πάντας”, or transliterated, “pantas” in both locations.
Just to be sure we understand it seems, Paul is inspired to pen the very next sentence,
Rom 5:19, “For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous.”
WARNING: SEE ABOVE WARNING EXCEPT SUBSTITUTE “MANY” FOR “EVERYONE” AS PAUL IS USING A ONE TO MANY PARALLEL, THAT IS, A ONE TO ALL OTHERS PARALLEL.
Everybody and his chimp knows that the word “many” in the first part of this sentence means “all the rest of humanity”, but when some people come to the second “many”, which is also “πολλοί” or “polloi”, you would think they have had a lobotomy as they pass the comma and all of a sudden “many” now means “some” and not “all” as it did in the first part of the verse. I dare say that if a verse does not mess with ones doctrinal biases, it would not cross one’s mind to do such a thing with the Word of God.
How the “one act of righteousness results in justification and life for everyone” is because all of humanity will come to believe in God as Father and Jesus as Mediator, Savior, and Lord, and then the faith of Jesus will justify all.
Gal 2:16, “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”
The above is the from the KJV. Some versions incorrectly use the phrasing “faith in” rather than “faith of”. “Of” is correct because “᾿Ιησοῦ Χριστοῦ”, or “Iesou Christou”, is in the genitive case thus it should be “of” and not “in”.
Regarding my statement that “all of humanity will come to believe in God as Father and Jesus as Mediator, Savior, and Lord”, please consider the following.
Rom 14:11, “For it is written, ‘As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God’.”
Relative to the word translated “bow” here, it is the translation of “κάμψῃ” or “kampse” from “kampto” which occurs in the NT the following 4 times: Rom. 11:4; 14:11; Eph. 3:14; Phi. 2:10. There is no hint that this bowing is “forced” as some choose to argue. Please especially note the language in Phi 2:11, “…and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” Forced bowing and confessing that Jesus Christ is Lord would not be “to the glory of God the Father” and be reminded that 1Co 12:3b says that no one can say, "Jesus is Lord," except by the Holy Spirit.”
Finally, think about the following,
Rev 5:13—“And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, "To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!"
EVERY CREATED BEING WILL PRAISE AND GLORIFY GOD!!!
GOD RESCUES ALL CREATURES EVENTUALLY!!!
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