Perhaps the greatest indictment against the theory of an immortal soul living on after the death of the body, is the related doctrine of hell. If the soul is immortal, a place must be found for the souls of the disobedient as well as for those of the worthy; and as the Bible reveals that most men are in the former category, and "have no hope" (Eph 2:12), so hell must be the destiny of the majority.
This is true, but now we must establish what hell signifies.
Many churches interpret the term as describing a place of sulphuric flame and everlasting torture (largely taking from Milton, Dante, and pagan writings and beliefs). Certain symbolic passages of the Bible are taken out of their context and given a meaning never intended, and upon this distorted foundation of scripture, there has been built up the terrible doctrine that God consigns to everlasting misery, the souls of bothe the wicked and the ignorant.
Such a "hell" is a figment of the imagination, and an insult to the God of love revealed in the Bible, the Christian world condemns a Hitler for the agony and torture that he instituted in the concentration camps of Germany, and yet teaches that God permits something even much worse and permanent in hell.
A consideration of the evidence, however, will show that the doctrine is false. False it must be, of course, if the soul of a man is mortal as I will later post; for the two doctrines stand or fall together.
The word "hell" comes from an Anglo-Saxon root signifying "to cover." It finds its place in such words as "helmet" which signifies a covering for the head. The "place of covering" referred to as "hell" in most places where it is used in the Bible, is the grave.
The word "hell" has been used as a translation for the Hebrew word, Sheol in the Old Testament, and the Greek word, Hades in the New Testament. But these words have also been rendered "grave" as in Genesis 42:38, Psalms 30:3, and the following places:
"O grave (sheol) I will be thy destruction" (Hosea 13:14)
"O death, where is thy sting? O grave (hades) where is thy victory?" (1 Corinthians 15:55)
To be consistent, Sheol and Hades should have been uniformly translated "grave" throughout the Bible.
The hell of the Bible, therefore, is the grave. The Psalmist declared:
"Thou wilt not leave my soul in hell (sheol)" (Psalm 16:10)
"God shall redeem my soul from the power of the grave (sheol)" (Psalm 49:14-15)
Of Jonah it is recorded that he cried "out of the belly of hell (sheol)." The "hell" was the belly of the fish (Jonah 2:1-2), a place of covering which was to him a grave, but certainly not the "hell" of popular theology.
Peter used the term to teach the doctrine of the resurrection declaring concerning Christ: "His soul was not left in hell (hades)" (Acts 2:31). It is obvious that Jesus never went to the place of torture, to which many churches refer to "hell," but that he did go to a place of covering, into the tomb of Joseph of Arimathea. This was "hell" of Peter's discourse, from whence Christ rose after three days' burial.
Another word rendered "hell" in the New Testament is Gehenna. Gehenna was a valley ouside the walls of Jerusalem (still called by this name) in which burned a fire that was fed by the refuse of the city. Anything worthless, and to be completely destroyed was consigned into Gehenna. The term thus became synonymous with the ideas of rejection, dishonor, judgment, and utter destruction.
The Lord used the term in that way to describe the fate of the wicked.
Annihilation is a far more merciful end than the terrible fate of suffering eternal torment in a hell of sulphuric flame, presided over by a diabolic genius of torture, such as some have conjured up! The idea is completely foreign to the teaching of the Bible, and to the character of the God of love and mercy revealed therein.
The Bible sets forth death as the punishment for sin (Romans 5:12), and such passages as Mark 9:43 (where the word Gehenna appears) are properly interpreted as highly descriptive and figurative expressions representing the disgrace and total extinction that awaits the sinner at Christ's return (Psalm 37:10, 20, 36; 2 Thess 1:9-10, Prov 24:20, Job 21:30).
Perhaps this is best illustrated by considering one use of this word, Gehenna.
It occurs, as we have stated, in Mark 9:43, and is there rendered "into hell (Gehenna), into the fire that never shall be quenched."
This continuously burning fire in Gehenna was the Jerusalem rubbish destructor that was always kept burning to consume the rubbish of the city, including the bodies of criminals.
That was clearly obvious to the people of Christ's day, though it may not be so to us today. However, a litte research into scripture will prove our point.
The Lord continued on from his reference to Gehenna, or hell, by stating:
"Where their worm dieth not, and the fire is no quenched." (v. 46)
In doing so, he was quoting from Isaiah 66:24, which speaks of a form of instruction that will be set up in the Promised Land, in the future age, when Christ will reign on earth. The prophet declares:
"They (worshippers) shall go forth, and look upon the carcasses of men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched; and they shall be abhorring unto all flesh."
If these worshippers are able to go forth and view the results of judgment and punishment, the place where the "worm shall not die," is certainly not the "hell" of current theology, but merely the grave or sepulchre of wicked men. Ezekiel 39:11, 15, 16 speaks of a great mauseleum being set up in the Holy Land, to commemorate the overthrow of those who will come up against Jerusalem to battle at the end of time. This could well be the place referred to literally in Isaiah 66:46 and figuratively in Mark 9:43.
One fact emerges, that the "hell" of the Bible is the grave.
Thank you.
This is true, but now we must establish what hell signifies.
Many churches interpret the term as describing a place of sulphuric flame and everlasting torture (largely taking from Milton, Dante, and pagan writings and beliefs). Certain symbolic passages of the Bible are taken out of their context and given a meaning never intended, and upon this distorted foundation of scripture, there has been built up the terrible doctrine that God consigns to everlasting misery, the souls of bothe the wicked and the ignorant.
Such a "hell" is a figment of the imagination, and an insult to the God of love revealed in the Bible, the Christian world condemns a Hitler for the agony and torture that he instituted in the concentration camps of Germany, and yet teaches that God permits something even much worse and permanent in hell.
A consideration of the evidence, however, will show that the doctrine is false. False it must be, of course, if the soul of a man is mortal as I will later post; for the two doctrines stand or fall together.
The word "hell" comes from an Anglo-Saxon root signifying "to cover." It finds its place in such words as "helmet" which signifies a covering for the head. The "place of covering" referred to as "hell" in most places where it is used in the Bible, is the grave.
The word "hell" has been used as a translation for the Hebrew word, Sheol in the Old Testament, and the Greek word, Hades in the New Testament. But these words have also been rendered "grave" as in Genesis 42:38, Psalms 30:3, and the following places:
"O grave (sheol) I will be thy destruction" (Hosea 13:14)
"O death, where is thy sting? O grave (hades) where is thy victory?" (1 Corinthians 15:55)
To be consistent, Sheol and Hades should have been uniformly translated "grave" throughout the Bible.
The hell of the Bible, therefore, is the grave. The Psalmist declared:
"Thou wilt not leave my soul in hell (sheol)" (Psalm 16:10)
"God shall redeem my soul from the power of the grave (sheol)" (Psalm 49:14-15)
Of Jonah it is recorded that he cried "out of the belly of hell (sheol)." The "hell" was the belly of the fish (Jonah 2:1-2), a place of covering which was to him a grave, but certainly not the "hell" of popular theology.
Peter used the term to teach the doctrine of the resurrection declaring concerning Christ: "His soul was not left in hell (hades)" (Acts 2:31). It is obvious that Jesus never went to the place of torture, to which many churches refer to "hell," but that he did go to a place of covering, into the tomb of Joseph of Arimathea. This was "hell" of Peter's discourse, from whence Christ rose after three days' burial.
Another word rendered "hell" in the New Testament is Gehenna. Gehenna was a valley ouside the walls of Jerusalem (still called by this name) in which burned a fire that was fed by the refuse of the city. Anything worthless, and to be completely destroyed was consigned into Gehenna. The term thus became synonymous with the ideas of rejection, dishonor, judgment, and utter destruction.
The Lord used the term in that way to describe the fate of the wicked.
Annihilation is a far more merciful end than the terrible fate of suffering eternal torment in a hell of sulphuric flame, presided over by a diabolic genius of torture, such as some have conjured up! The idea is completely foreign to the teaching of the Bible, and to the character of the God of love and mercy revealed therein.
The Bible sets forth death as the punishment for sin (Romans 5:12), and such passages as Mark 9:43 (where the word Gehenna appears) are properly interpreted as highly descriptive and figurative expressions representing the disgrace and total extinction that awaits the sinner at Christ's return (Psalm 37:10, 20, 36; 2 Thess 1:9-10, Prov 24:20, Job 21:30).
Perhaps this is best illustrated by considering one use of this word, Gehenna.
It occurs, as we have stated, in Mark 9:43, and is there rendered "into hell (Gehenna), into the fire that never shall be quenched."
This continuously burning fire in Gehenna was the Jerusalem rubbish destructor that was always kept burning to consume the rubbish of the city, including the bodies of criminals.
That was clearly obvious to the people of Christ's day, though it may not be so to us today. However, a litte research into scripture will prove our point.
The Lord continued on from his reference to Gehenna, or hell, by stating:
"Where their worm dieth not, and the fire is no quenched." (v. 46)
In doing so, he was quoting from Isaiah 66:24, which speaks of a form of instruction that will be set up in the Promised Land, in the future age, when Christ will reign on earth. The prophet declares:
"They (worshippers) shall go forth, and look upon the carcasses of men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched; and they shall be abhorring unto all flesh."
If these worshippers are able to go forth and view the results of judgment and punishment, the place where the "worm shall not die," is certainly not the "hell" of current theology, but merely the grave or sepulchre of wicked men. Ezekiel 39:11, 15, 16 speaks of a great mauseleum being set up in the Holy Land, to commemorate the overthrow of those who will come up against Jerusalem to battle at the end of time. This could well be the place referred to literally in Isaiah 66:46 and figuratively in Mark 9:43.
One fact emerges, that the "hell" of the Bible is the grave.
Thank you.