Perishing in Eternal Torment

The lost will perish, but what does that mean?

To perish. What does it mean?apollumi 1

The greek word Apollumi is translated as

  1. perish
  2. destroy
  3. lose
  4. lost
  5. destroyed
  6. perished
  7. perisheth
  8. die
  9. loseth
  10. mar

I find it interesting that Apollumi is the word Jesus used in John 3:16, describing the fate of those that believe not.

Previously when I have considered John 3:16, I have consistently understood it like this…

John 3 :16

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not experience unending suffering, but have everlasting life.

Is that what the Master meant to communicate?

What if I understood Apollumi as synonymous with “experiencing unending suffering” in all the other instances it appears in the New Testament?apollumi 3

The following verses will have the greek term Apollumi replaced with “experience unending suffering”. As you may find out, some verses make no sense at all.

I will offer a few verses to make my point in some areas, but if the reader would like to refer to each verse using “Apollumi”, see “Hell – Perish Word Study”

Bottles suffering unending torment?

Matt 9 :17

Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles experience unending suffering: but they put new wine into new bottles, and both are preserved.

Hair suffering unending torment?

Luke 21 :18

But there shall not an hair of your head experience unending suffering.

Food (Meat) suffering unending torment?

John 6 :27

Labour not for the meat which experiences unending suffering, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

Gold suffering unending torment?

1 Peter 1 :7

That the trial of your faith, being much more precious than of gold that experiences unending suffering, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

Those who do not take up the sword may escape suffering unending torment?

Matt 26 :52

Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall experience unending suffering with the sword.

Drowning is equivalent to suffering unending torment?

Mark 4 :38

And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we experience unending suffering?

The place of suffering unending torment is between the altar and the temple?

Luke 11 :51

From the blood of Abel unto the blood of Zacharias, which experienced unending suffering between the altar and the temple: verily I say unto you, It shall be required of this generation.

Sheep suffer unending torment?apollumi 4

Luke 15 :6

And when he cometh home, he calleth together [his] friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was experiencing unending suffering.

Prodigals suffer unending torment but can escape by changing their mind?

Luke 15 :24

For this my son was dead, and is alive again; he was experiencing unending suffering, and is found. And they began to be merry.

Luke 15 :32

It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was experiencing unending suffering, and is found.

Self preservation results in suffering unending torment!

Luke 17 :33

Whosoever shall seek to save his life shall experience unending suffering; and whosoever shall experience unending suffering in his life shall preserve it.

John 12 :25

He that loveth his life shall experience unending suffering it; and he that hateth his life in this world shall keep it unto life eternal.

Wisdom suffering eternal torment?

1 Corinthians 1:19

For it is written, I will experience unending suffering the wisdom of the wise, and will bring to nothing the understanding of the prudent.

A Christian suffering eternal torment?Lake-of-fire

Is this really saying what I think it is saying? Either it means eternal torment, which means a Christian may loose their faith/salvation or the word does not necessarily mean unending conscious torment and suffering.

Rom 14 :15

But if thy brother be grieved with [thy] meat, now walkest thou not charitably. Don’t force unending suffering on him with thy meat, for whom Christ died.

1 Corinthians 8 :11

And through thy knowledge shall the weak brother experience unending suffering, for whom Christ died?

The world experience unending torment?

2 Peter 3 :6

Whereby the world that then was, being overflowed with water, experienced unending suffering:

The heavens and the earth will experience unending suffering – Now that is beyond me!

Hebrews 1 :11

They shall experience unending suffering; but thou remainest; and they all shall wax old as doth a garment;

The resurrection of Jesus Himself may be compromised if the definition of Apollumi equals suffering unending torment.

We know that He was raised from the dead so this can only be an error on the part of Caiaphas! (If only John hadn’t mentioned that this statement was a prophecy of the Messiahs sacrifice!!!)

John 18 :14

Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should experience unending suffering for the people.

So what is the conclusion of the matter?apollumi 5

It is not as clear cut as I had once assumed! Apollumi seems to have the meaning of destruction/perishing/lostness, but not necessarily eternal unending suffering. Of course, some verses may seem to make sense by bringing this meaning to the verse, like the following

Matt 18 :14

Even so it is not the will of your Father which is in heaven, that one of these little ones should experience unending suffering.

One could import the idea of eternal suffering into this context, but it is not the only way to read it!

Luke 13 :5

I tell you, Nay: but, except ye repent, ye shall all likewise experience unending suffering.

Of course if Jesus meant that the hearers would be destroyed by invading armies due to their sin, the idea of eternal suffering need not be imported.

Matt 10:28

And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to experience unending suffering both soul and body in hell.

If Jesus was referring to hades/the grave when he mentioned hell (check Strongs Concordance), the Father is able to destroy both body and soul after death. Either both body and soul endure eternal torment, or both body and soul are destroyed. It is interesting to note that the first phrase does not use destroy but kill. The body is not destroyed, but simply lifeless. (Soul and body are separated!) The destruction of both is up to the Father.

Eternal Fire 3

Some verses may be used to prop up the eternal torment teaching and may be viable interpretations. If I seem to be doubting the teaching of eternal torment, it is because I think I wanna figger out what the apostles want to teach me.

I cant learn from them if I keep correcting them.


Follow Considering the Bible on WordPress.com

Thanks again for coming to visit. I hope you found something of interest in this post and would appreciate a comment, to begin a discussion.

Universal Reconciliation & the Church Fathers

ThatallshallbesavedIn years past, I delved into the doctrine of hell and came across the teaching often referred to as Universal Reconciliation (UR).  As a tried and true Eternal Torment (ET) believer, I struggled with the initial concept of this teaching.

Emotionally, this is my baby, this is my hope against all hope, my desire and heart.  But my heart is a deceitful animal and my flesh often (always?) whispers sweet nothings in my ear.  I so want to believe this in my heart, but my head is screaming no.  My understanding of the Word, at this point, will not allow this to become a settled belief.

But if I am honest with myself, the doctrine has much more biblical support than I first assumed. (More support than ET?)  A recent post on this blog  “God – What is HE like?” gives a list of verses that UR proponents point to in order to justify this teaching.  It may be interesting to consider in light of the quotes supplied below.

I’ve read that a great many of the church fathers expressed their faith in this teaching, and the following are quotes from them.

The Church Fathers on Universal Reconciliation (UR)

The mass of men (Christians) say there is to be an end to punishment and to those who are punished.

St. Basil the Great

There are very many in our day, who though not denying the Holy Scriptures, do not believe in endless torments.

Augustine (354-430 A.D.)

For the wicked there are punishments, not perpetual, however, lest the immortality prepared for them should be a disadvantage, but they are to be purified for a brief period according to the amount of malice in their works. They shall therefore suffer punishment for a short space, but immortal blessedness having no end awaits them…the penalties to be inflicted for their many and grave sins are very far surpassed by the magnitude of the mercy to be showed to them.

Diodore of Tarsus, 320-394 A.D.

And God showed great kindness to man, in this, that He did not suffer him to continue being in sin forever; but as it were, by a kind of banishement, cast him out of paradise in order that, having punishment expiated within an appointed time, and having been disciplined, he should afterwards be recalled…just as a vessel, when one being fashioned it has some flaw, is remoulded or remade that it may become new and entire; so also it happens to man by death. For he is broken up by force, that in the resurrection he may be found whole; I mean spotless, righteous and immortal.

Theophilus of Antioch (168 A.D.)

Wherefore also he drove him out of paradise and removed him far from the tree of life, not because He envied him the tree of life, as some dare assert, but because He pitied him and desired that he should not be immortal and the evil interminable and irremediable.

Iraneaus of Lyons (182 A.D.)

These, if they will, may go Christ’s way, but if not let them go their way. In another place perhaps they shall be baptized with fire, that last baptism, which is not only painful, but enduring also; which eats up, as if it were hay, all defiled matter, and consumes all vanity and vice.

Gregory of Nazianzeu, Bishop of Constantinople. (330 to 390 A.D.) Oracles 39:19

The Word seems to me to lay down the doctrine of the perfect obliteration of wickedness, for if God shall be in all things that are, obviously wickedness shall not be in them. For it is necessary that at some time evil should be removed utterly and entirely from the realm of being.

St. Macrina the Blessed

In the end and consummation of the Universe all are to be restored into their original harmonious state, and we all shall be made one body and be united once more into a perfect man and the prayer of our Savior shall be fulfilled that all may be one.

St. Jerome, 331-420

For it is evident that God will in truth be all in all when there shall be no evil in existence, when every created being is at harmony with iteself and every tongue shall confess that Jesus Christ is Lord; when every creature shall have been made one body.

Gregory of Nyssa, 335-390

The wicked who have committed evil the whole period of their lives shall be punished till they learn that, by continuing in sin, they only continue in misery. And when, by this means, they shall have been brought to fear God, and to regard Him with good will, they shall obtain the enjoyment of His grace.

Theodore of Mopsuestia, 350-428

We can set no limits to the agency of the Redeemer to redeem, to rescue, to discipline in his work, and so will he continue to operate after this life.

Clement of Alexandria

Do not suppose that the soul is punished for endless eons (apeirou aionas) in Tartarus. Very properly, the soul is not punished to gratify the revenge of the divinity, but for the sake of healing. But we say that the soul is punished for an aionion period (aionios) calling its life and its allotted period of punishment, its aeon.

Olnmpiodorus (AD 550)

Wherefore, that at the same time liberty of free-will should be left to nature and yet the evil be purged away, the wisdom of God discovered this plan; to suffer man to do what he would, that having tasted the evil which he desired, and learning by experience for what wretchedness he had bartered away the blessings he had, he might of his own will hasten back with desire to the first blessedness …either being purged in this life through prayer and discipline, or after his departure hence through the furnace of cleansing fire.

Gregory of Nyssa (332-398 A.D.)

That in the world to come, those who have done evil all their life long, will be made worthy of the sweetness of the Divine bounty. For never would Christ have said, “You will never get out until you hqave paid the last penny” unless it were possible for us to get cleansed when we paid the debt.

Peter Chrysologus, 435

I know that most persons understand by the story of Nineveh and its king, the ultimate forgiveness of the devil and all rational creatures.

St. Jerome

“In the end or consummation of things, all shall be restored to their original state, and be again united in one body. We cannot be ignorant that Christ’s blood benefited the angels and those who are in hell; though we know not the manner in which it produced such effects. The apostate angels shall become such as they were created; and man, who has been cast out of paradise, shall be restored thither again. And this shall be accomplished in such a way, that all shall be united together by mutual charity, so that the members will delight in each other, and rejoice in each other’s promotion. The apostate angels, and the prince of this world, though now ungovernable, plunging themselves into the depths of sin, shall, in the end, embrace the happy dominion of Christ and His saints.”

COMMENTARY ON THE NEW TESTAMENT – Jerome (347-420 A.D.)

Our Lord is the One who delivers man [all men], and who heals the inventor of evil himself.

Gregory of Nyssa (332-398 A.D.), leading theologian of the Eastern Church

While the devil thought to kill One [Christ], he is deprived of all those cast out of hades, and he [the devil] sitting by the gates, sees all fettered beings led forth by the courage of the Saviour.

Athanasius, the Great Father of Orthodoxy

Our Lord descends, and was shut up in the eternal bars, in order that He might set free all who had been shut up… The Lord descended to the place of punishment and torment, in which was the rich man, in order to liberate the prisoners.

Jerome

In the liberation of all no one remains a captive! At the time of the Lord’s passion the devil alone was injured by losing all the of the captives he was keeping.

Didymus, 370 AD

While the devil imagined that he got a hold of Christ, he really lost all of those he was keeping.

St. Chrysostom, 398 AD

Stronger than all the evils in the soul is the Word, and the healing power that dwells in him, and this healing He applies, according to the will of God, to everyman. The consummation of all things is the destruction of evil…to quote Zephaniah: “My determination to gather the nations, that I am assemble the kings, to pour upon them mine indignation, even say all my fierce anger, for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language that they may all call upon the name of the Lord, to serve Him with one consent”…Consider carefully the promise, that all shall call upon the Name of the Lord, and serve him with one consent.

Origen (185 to 254 A.D.) He founded a school at Caesarea, and is considered by historians to be one of the great theologians and exegete of the Eastern Church.

The nations are gathered to the Judgment, that on them may be poured out the wrath of the fury of the Lord, and this in pity and with a design to heal. in order that every one may return to the confession of the Lord, that in Jesus’ Name every knee may bow, and every tongue may confess that He is Lord. All God’s enemies shall perish, not that they cease to exist, but cease to be enemies.

Jerome (340 to 420 A.D), commenting on Zephaniah 3:8-10

Mankind, being reclaimed from their sins, are to be subjected to Christ in he fullness of the dispensation instituted for the salvation of all.

Didymus the Blind

So then, when the end has been restored to the beginning, and the termination of things compared with their commencement, that condition of things will be re-established in which rational nature was placed, when it had no need to eat of the tree of the knowledge of good and evil; so that when all feeling of wickedness has been removed, and the individual has been purified and cleansed, He who alone is the one good God becomes to him “all,” and that not in the case of a few individuals, or of a considerable number, but He Himself is “all in all.” And when death shall no longer anywhere exist, nor the sting of death, nor any evil at all, then verily God will be “all in all”

Origen, De Prinicipiis, 3.6.3. (Origen founded a school at Caesarea, and is considered by historians to be one of the great theologians and exegete of the Eastern Church.)

The Son “breaking in pieces” His enemies is for the sake of remolding them, as a potter his own work; as Jeremiah 18;6 says: i.e., to restore them once again to their former state.

Eusebius of Caesarea (65 to 340 A.D). Bishop of Caesarea

Our Savior has appointed two kinds of resurrection in the Apocalypse. ‘Blessed is he that hath part in the first resurrection,’ for such come to grace without the judgment. As for those who do not come to the first, but are reserved unto the second resurrection, these shall be disciplined until their appointed times, between the first and the second resurrection.

Ambrose, Bishop of Milan (340-397 A.D.)

We think, indeed, that the goodness of God, through His Christ, may recall all His creatures to one end, even His enemies being conquered and subdued…. for Christ must reign until He has put all enemies under His feet.

Origen (185 to 254 A.D.) He founded a school at Caesarea, and is considered by historians to be one of the great theologians and exegete of the Eastern Church.

For it is needful that evil should some day be wholly and absolutely removed out of the circle of being.

Gregory of Nyssa (332-398 A.D.), leading theologian of the Eastern Church

In the present life God is in all, for His nature is without limits, but he is not allin all. But in the coming life, when mortality is at an end and immortality granted, and sin has no longer any place, God will be all in all. For the Lord, who loves man, punishes medicinally, that He may check the course of impeity.

Theodoret the Blessed, 387-458

When death shall no longer exist, or the sting of death, nor any evil at all, then truly God will be all in all.

Origen

All men are Christ’s, some by knowing Him, the rest not yet. He is the Savior, not of some and the rest not. For how is He Savior and Lord, if not the Savior and Lord of all?

Clement of Alexandria

What think ye?  This is a list of fallible men’s thoughts and I by no means imply the list carries the weight of Scripture.

I suppose the quotes above bear the same weight as, I suppose, an elder or deacon you may know in your church, whom has lived for Christ and is worthy of listening to and comparing with Scripture.


Follow Considering the Bible on WordPress.com

 

Jesus in Hell? Response to a Brother

brown book page

Brother

Thanks for taking the time to respond to my blog, “Did Jesus go to HELL?”  I had been looking forward to your comments since Monday.  Many of your points were well stated and caused me to look at some of the post again.

I would like to clarify a few items.  I may have said or written something that was not clear and I would like to correct that.  With that said, I have taken your comments (in blue) and inserted my thoughts for your consideration. 

With all due respect.  It is written… you have a copy of scripture. I read some of it to you when we talked. I believe in a plain normal grammatical historical plenary interpretation

  • Plain
    • When you mention plain interpretation of scripture, I assume that you are referring to a literal reading of scripture. In many portions of the Word, I would agree with you.  Some passages give me pause though.
      • When Acts 2 speaks of tongues of fire, would you understand it to be literal fire?
      • I am sure you do not consider the Messiah to be a door, or a sheep, or a light
      • I think the apostles and prophets spoke to their audience in a manner that would communicate clearly to them, in their culture, language, social structure and religion. It is our labor to try to decipher their message from that environment, and not to read the Word as if it has been written for 21st century American believers.  That just seems a bit provincial.
    • Normal
      • I looked up normal for a definition and found
        • conforming to the standard or the common type; usual; not abnormal; regular; natural
      • I would appreciate a little clarification on what you mean when you say normal. It’s almost as if the other terms in this description is defining your “normal” reading of Scripture
    • Grammatical
      • Definition for grammatical
        • Of or relating to grammar, Conforming to the rules of grammar:
      • I assume you are describing your method of Bible interpretation/understanding as being different than my efforts. I tend to analyze a passage through word studies, the flow of the sentence structure and the context of the sentence/verse/paragraph I am studying.  I think I am on the same page as you on this.
    • Historical
      • I believe the historical context of the passage when spoken/written is critical to understanding the message. As an example, when Jesus spoke of thine eye being evil, I used to think He was referring to a wickedness of some sort.

Matt 6:23

but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

What does it mean “if your eye is bad”?  Could it refer to a murderous intent, wicked thoughts or evil schemes?  I never really understood this verse until I checked the historical background in Deuteronomy 15:9

Deuteronomy 15:9

Take care lest there be an unworthy thought in your heart and you say, ‘The seventh year, the year of release is near,’ and your eye look grudgingly on your poor brother, and you give him nothing, and he cry to the LORD against you, and you be guilty of sin.

Deuteronomy refers to “…your eye look grudgingly”.  The most common translation of this hebrew word is “evil”.  

When I read Matthew 6:23, I assumed I understood the phrase “if your eye is bad”.  But when I studied the historical background of the phrase, and how it relates to the audience Jesus was immediately addressing, the application for my life becomes so much clearer.  So I would heartily agree that the historical interpretation of any passage is critical

  • Plenary
    • If by plenary, you mean that the canon of Scripture is complete (plenary = full), I would also agree.

If we don’t believe the scripture itself when read, how can we expound upon deeper truth?

I think we need to understand the Scripture (as much as possible) in order to believe it.  I consider belief/faith an action word Gal 5:6 – For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

and not mental consent, and therefore the day to day decisions I make, exercising my faith/belief has to come from an understanding of the message God has provided.

If Christ went to the grave and that’s it. We are still dead in trespasses and sins.

I do not recall saying that Christ went simply to the grave.  If I did, I spoke wrongly.  What I was considering in the blog post was whether the Messiah went to hell, ie the place of torment.  The few NT passages that seem to speak of the Messiah going to hell are not convincing to me in my study.

What is the point as Paul said in 1 Cor 15? The early church got it right historically as I told you Saturday. I stand with them even though the “Soli Scripta” Scripture alone speaks for itself.

Sola Scriptura is what I am trying to do as I study.  I seek to find how the Scripture interprets itself, and in the blog, I made mention of a few Old Testament passages that may supply hints as to what the apostles were pointing to.

An example was the “lowest parts of the earth” phrase that Paul used in Ephesians.   The OT supplied three possibilities for understanding what Paul meant when he wrote “the lower parts of the earth”

Regarding the resurrection (1 Corinthians 15) I feel you still consider my thoughts to be of denial of the resurrection.  I am not sure where you get that from, but let me assure you that I believe in the bodily resurrection more now than when I first believed.

What is the point of judgment if you are going to be forgiven anyways?

Judgement (krino and its compunds – anakrino, diakrino ) have many shades of meaning, from simply to “discern” all the way to “condemn.”  To judge (krites and its compounds – dikastēs, kritērion) defines the one judging.

You surely will agree that at the believer’s judgement, condemnation is not considered.  Also, we who have been forgiven, will be judged.

New Testament (Greek) for “judge”
G350ἀνακρίνωanakrinōexamine, judge, ask question, search, discern
G1252διακρίνωdiakrinōdoubt, judge, discern, contend, waver, misc
G1348δικαστήςdikastēsjudge
G2919κρίνωkrinōjudge, determine, condemn, go to law, call in question, esteem, misc
G2922κριτήριονkritērionto judge, judgment, judgment seat
G2923κριτήςkritēsjudge, Judge

New Testament (Greek) for “condemn”

G176

ἀκατάγνωστος

akatagnōstos

cannot be condemned

G178

ἀκατάκριτος

akatakritos

uncondemned

G843

αὐτοκατάκριτος

autokatakritos

condemned

G2607

καταγινώσκω

kataginōskō

condemn, blame

G2613

καταδικάζω

katadikazō

condemn

G2631

κατάκριμα

katakrima

condemnation

G2632

κατακρίνω

katakrinō

condemn, damn

G2633

κατάκρισις

katakrisis

condemnation, condemn

G2917

κρίμα

krima

judgment, damnation, condemnation, be condemned, go to law, avenge

G2919

κρίνω

krinō

judge, determine, condemn, go to law, call in question, esteem, misc

G2920

κρίσις

krisis

judgment, damnation, accusation, condemnation

G5272

ὑπόκρισις

hypokrisis

hypocrisy, dissimulation, condemnation

G6048

καταδίκη

katadikē

sentence of condemnation

Judgement has an implication of separation, or even of making a determination between right and wrong.  Katakrino is the term that strictly refers to condemnation, and at that, I am not sure if there is a time element associated with it.  By that I mean, the word itself simply means condemn, not necessarily condemn forever.  The context may supply that information, but I do not see where the word itself carried a time element.

KatakrinoAs a matter of fact, it looks like men do a lot of the condemning (ie the men of Ninevah, the Queen of the South, even ourselves (Rom 2:1, 14:23)).  Other occurrences in the New Testament speak of the Messiah receiving condemnation.  One time the Messiah spoke on condemning, but that He would not condemn the sinner.  He is something else, eh? (John 8:10-11)

The list may be found at the end of this post (if of interest).

(As I am studying this concept of judgment, I have found a much larger body of data in the New Testament than first reviewed.  In the interest of brevity, I will leave the above mini-study as is, know that it is incomplete, and I will return to it.)

So When Jesus said it was better for Judas not to have been born, (Matthew 26:24, Mark 14:21) woe doesn’t have any significance if there is no consequences for betraying the Son of the living God.?

I am going to assume the consequence you are referring to above is Eternal Conscious Torment (ECT)

Matthew 26:24

The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.”

Mark 14:21

For the Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.”

I understand your point, but note that the Messiah said “it would have been better” for Judas to not exist than to be born, not “Judas will burn in hell forever”

“Better” is a comparative term.  If I said “I am better than Joe” this doesn’t mean I am equal to the great apostle Paul.  Better simply compares to conditions, but it does not supply the extent of the difference between the two things being compared.  In other words, Judas destiny was defined as being less than the condition of existing (ie being born). A negative condition.

So, if the Scriptures teaches ECT, Jesus may have been hinting at Judas’ destiny.  (A negative condition!)

If He meant something else, (like living and dying under the guilt of condemning a just man), that is also possible. (Also a negative condition!)

Both of these destinies (I am sure there are additional destinies that may be possible for Judas) for Judas would surely fit the description Jesus provides of  “not existing”

At this point in my studies, to demand ECT is taught in this passage would be considered eisegesis.  The verse does not clearly inform us of Judas destiny, other than being a negative condition.

Or blasphemy against the Holy Spirit?

One verse in the New Testament speaks of blasphemy against the Spirit

Matthew 12:31

Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven.

There are multiple ways to understand this passage.  I will address this passage in a future post as a separate topic.

Or the woes of Matthew 23.

Greater condemnation, v.33-how will they escape the condemnation of Hell?

I guess you don’t believe what Jesus said in v.35 either?

No purgatory in Scripture.

No escaping the judgment of God having received the knowledge of the truth( Hebrews 10:26-31).

If you believe otherwise with all due respect I pity you.


I appreciated this brothers challenge to my thinking, and wish him the best.  Since our discussion, he has found something in me that is unacceptable to associate with.  I have reached out to him a number of times, but he is a busy family man and was not available.  I hope that in the near future, I will have the opportunity to find peace in our relationship.

If you have comments or I have missed an imprtant concept, ignored a Bible passage or represented a teaching incorrectly, let me know.  Look down a few inches and you will find a convenient contact form for you to use! 

Follow Considering the Bible on WordPress.com

 

Passages containing the greek word “Katakrino”

Matt 12:41The men of Nineveh shall rise in judgment with this generation, and shall condemn G2632 it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
Matt 12:42The queen of the south shall rise up in the judgment with this generation, and shall condemn G2632 it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
Matt 20:18Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn G2632 him to death,
Matt 27:3Then Judas, which had betrayed him, when he saw that he was condemned, G2632 repented himself, and brought again the thirty pieces of silver to the chief priests and elders,
Mark 10:33Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn G2632 him to death, and shall deliver him to the Gentiles:
Mark 14:64Ye have heard the blasphemy: what think ye? And they all condemned G2632 him to be guilty of death.
Mark 16:16He that believeth and is baptized shall be saved; but he that believeth not shall be damned. G2632
Luke 11:31The queen of the south shall rise up in the judgment with the men of this generation, and condemn G2632 them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
Luke 11:32The men of Nineve shall rise up in the judgment with this generation, and shall condemn G2632 it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
John 8:10When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath G2632 no man condemned G2632 thee?
John 8:11She said, No man, Lord. And Jesus said unto her, Neither do G2632I condemn G2632 thee: go, and sin no more.
Rom 2:1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest G2632 thyself; for thou that judgest doest the same things.
Rom 8:3For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned G2632 sin in the flesh:
Rom 8:34Who is he that condemneth? G2632 It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
Rom 14:23And he that doubteth is damned G2632 if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
1Cor 11:32But when we are judged, we are chastened of the Lord, that we should G2632 not be condemned G2632 with the world.
Heb 11:7By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned G2632 the world, and became heir of the righteousness which is by faith.
James 5:9Grudge not one against another, brethren, lest ye be condemned: G2632 behold, the judge standeth before the door.
2Peter 2:6And turning the cities of Sodom and Gomorrha into ashes condemned G2632 them with an overthrow, making them an ensample unto those that after should live ungodly;

 

Did Jesus go to Hell?

hell-awaits-fire-redDid Jesus go to Hell?

What type of question is that?

Three passages seem to tell me that, between the crucifixion and the resurrection, Jesus actually descended into hell.

The passages are as follows.

1 Peter 3:18-20

For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

By which also he went and preached unto the spirits in prison;

Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

The popular teaching goes like this – the spirits are those of Noah’s generation that are in some type of prison at the time of Peter’s writing.  The assumption is that at the time of being put to death in the flesh, Jesus preached to these spirits in prison, before the resurrection. To the disobedient, He confirmed their condemnation and to the righteous He declared His victory, and their subsequent being led out of the prison they are in. (See Eph 4:8-10 below for verses that seem to teach this scenario.)

Another interpretation is that he – Noah, during the construction of the ark, by the Spirit, preached unto the disobedient, who are now spirits in prison.

This seems to make sense to me, since:

  • Whoever “He” is in verse 19, the power of the preaching was by the “Spirit”
  • Peter refers to Noah in the very next verse.
  • Peter is referring to a specific time frame – “while the ark was a preparing”
  • Noah is described as a preacher of righteousness (2 Peter 2:5) and the souls in prison are described as disobedient.

The passage in 1 Peter in not conclusive, to say the least

Lets go on to the next passage and see if it sheds any additional light on this subject.

Acts 2:25-28

For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:

Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:

Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.

The passage of interest focuses on verse 27, where Peter quotes the 16th Psalm, declaring that the resurrection was prophesied.

A major assumption needs to be made if this verse is to teach that Jesus was in the traditional concept of hell. The term used in the Old Testament referring to this hell is Sheol, which by all accounts refers to the grave.

Even within this passage in Psalm 16 itself, with the use of Hebrew poetry (restating the same concept with different words) the psalmist describes what he means when he says “hell”. Hell seems to be synonymous, in this psalm, with corruption. It is commonly understood that Old Testament believers did not have a clear understanding of the afterlife, and Sheol simply meant the grave.

If this is true, then Peter is declaring the resurrection from the grave, not the resurrection from hell.

As an aside, a very interesting study, for those interested, is the number of times the apostles referred to hell in their preaching to the lost. It is true that Jesus preached on hell (gk term hades) very often, but why didn’t the apostles keep up the message? That particular topic is for another time!

Given the last two passages, and the possibility (probability) of alternative interpretations, is this teaching depending on assumptions instead of Bible teaching for support?

The last passage that seems to support the teaching that Jesus visited hell is the following.

Ephesians 4:8-10

Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.  

(Now that he ascended, what is it but that he also descended first into the lower parts of the earth?

He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

captivity captiveWhen Paul mentions that He descended into the lower parts of the earth, is it a safe assumption that he meant hell?  I taught that for decades and assumed it was without fault.  After all, what else could he mean?

I have a greater appreciation for the Word, now that I have finally understood that Paul, along with the rest of the New Testament authors, were preaching the risen Christ from the Old Testament. When a passage like Ephesians 4:9 is compared with the Old Testament, and found to shed light on a weak assumption, I will gladly confess my error.

Consider what I found after a simple search.

Psa 63:6-11

When I remember thee upon my bed, and meditate on thee in the night watches.
Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.
My soul followeth hard after thee: thy right hand upholdeth me.
But those that seek my soul, to destroy it, shall go into the lower parts of the earth.
They shall fall by the sword: they shall be a portion for foxes.
But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.

This passage uses the very same phrase Paul uses, and seems to describe Sheol within the context. Simply defining the grave. Nothing to see here folks – lets move along!.

Isa 44:21 – 25

Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.
I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.
Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.
Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that preadeth
abroad the earth by myself;
That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;

Realizing Isaiah is using Hebrew poetry, the “lower parts of the earth” are coupled with “ye heavens”. The very next verse, Isaiah 44:24, is coupling heaven and earth, and seem to be defining the “lower parts of the earth” as simply “the earth”

At the very least, it would not prove that “the lower parts” are necessarily hell.

One other passage that I find amazing is the following.

Psa 139:12 – 16

Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.

For thou hast possessed my reins: thou hast covered me in my mother’s womb.

I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.

My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.

Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

lowest parts of the earthBased on the passage in Psalm 139:15, the lowest parts of the earth, are referring to the womb. This is an incredible passage in light of Ephesians.

Granted, it is not the exact phrase that Paul used in Ephesians 4:9, but it shows the difference between my independent interpretation (lower parts of the earth = hell), compared with Scripture interpreting Scripture.

In view of the previous three Old Testament verses, Ephesians 4:9 could be referring to

  • “the grave” (Psa 63:9) – This interpretation seems to have some strength based on the passage in Acts.
  • “the earth” (Isa 44:23) – This interpretation would coincide with the incarnation of the Messiah.
  • “the womb” (Psalm 139:15) – This interpretation would also coincide with the incarnation of the Messiah.

I have also understood that Paul may be referring to the class of people Jesus came to be among, that is, the lower class. This is a possibility and a teaching that Paul has brought up in his writings before.

With all of this being said, I find there to be very little Biblical support for the popular teaching that Jesus visited our traditional concept of hell, ie. a holding place of suffering for the lost.

What think ye?

 

Follow Considering the Bible on WordPress.com