Hadees Is Temporary

But is this a final condition? No, wherever we locate it, it must end. Paul asks the Romans,

"Have they (the Jews) stumbled that they should fall? God forbid! but rather through their fall salvation is come unto the Gentiles." "For I would not, brethren, that ye should be ignorant of this mystery, lest you should be wise in your own conceits, that blindness is in part happened to Israel until the fullness of the Gentiles be come in, and so all Israel shall be saved. As it is written, There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob; for this is my covenant with them when I shall take away their sins." Rom 11:22,25,27.

In brief terms, then we may say that this is a fictitious story or parable describing the fate in this world of the Jewish and Gentile people of our Savior's times, and has not the slightest reference to the world after death, nor to the fate of mankind in that world.

Let the reader observe that the rich man, being in Hadees, was in a place of temporary detention only. Whether this be a literal story or a parable, his confinement is not to be an endless one. This is demonstrated in a two-fold manner:

1. Death and Hadees will deliver up their occupants. Rev. 20: 13.

2. Hadees is to be destroyed. 1 Cor. 15: 55; Rev. 20: 14.

Therefore Hadees is of temporary duration. The Rich Man was not in a place of endless torment. As Prof. Stuart remarks: "Whatever the state of either the righteous or the wicked may be, whilst in Hadees, that state will certainly cease, and be exchanged for another at the general resurrection." Thus the New Testament usage agrees exactly with the Old Testament. Primarily, literally, Hadees is death, the grave, and figuratively, it is destruction. It is in this world, and is to end. The last time it is referred to (Rev. 20: 14) as well as in other instances (Hosea 13: 14; 1 Cor. 15: 55), its destruction is positively announced.

So that the instances (sixty-four) in the Old Testament and (eleven) in the New, in all seventy-five in the Bible, all perfectly agree in representing the word Hell, derived from the Hebrew Sheol and the Greek Hadees, as being in this world and of temporary duration.

We now consider the word Tartarus: "For if God spared not the angels that sinned, but cast them down to Hell (Tartarus), and delivered them into chains of darkness, to be reserved unto judgment." 2 Peter 2: 4. The word in the Greek is Tartarus, or rather it is a very from that noun. "Cast down to hell" should be tartarused, (tartarosas). The Greeks held Tartarus, says Anthon, in his Classical Dictionary to be "the fabled place of punishment in the lower world." "According to the ideas of the Homeric and Hesiodic ages, it would seem that the world or universe was a hollow globe, divided into two equal portions by the flat disk of the earth. The external shell of this globe is called by the poets brazen and iron, probably only to express its solidity. The superior hemisphere was called Heaven, and the inferior one Tartarus. The length of the diameter of the hollow sphere is given thus by Hesiod. It would take, he says, nine days for an anvil to fall from Heaven to Earth; and an equal space of time would be occupied by its fall from Earth to the bottom of Tartarus. The luminaries which give light to gods and men, shed their radiance through all the interior of the upper hemisphere, while that of the inferior one was filled with eternal darkness, and its still air was unmoved by any wind. Tartarus was regarded at this period as the prison of the gods and not as the place of torment for wicked men; being to the gods, what Erebus was to men, the abode of those who were driven from the supernal world. The Titans, when conquered were shut up in it and Jupiter menaces the gods with banishment to its murky regions. The Oceanus of Homer encompassed the whole earth, and beyond it was a region unvisited by the sun, and therefore shrouded in perpetual darkness, the abode of a people whom he names Cimmerians. Here the poet of the Odyssey also places Erebus, the realm of Pluto and Proserpina, the final dwelling place of all the race of men, a place which the pet of the Iliad describes as lying within the bosom of the earth. At a later period the change of religions gradually affected Erebus, the place of the reward of the good; and Tartarus was raised up to form the prison in which the wicked suffered the punishment due to their crimes." Virgil illustrates this view, (Dryden's Virgil, Encid, 6): *'Tis here, in different paths, the way divides:— The right to Pluto's golden palace guides, The left to that unhappy region tends. Which to the depths of Tartarus descends- The scat of night profound and punished fiends.

The gaping gulf low to the centre lies, And twice as deep as earth is from the skies.

The rivals of the gods, the Titan race,

Here, singed with lightning, roll within th'unfathomed space."

Now it is not to be supposed that Peter endorses and teaches this monstrous nonsense of paganism. If he did, then we must accept all the absurdities that went with it, in the pagan mythology. And if this is an item of Christian faith, why is it never referred to, in the Old or New Testament? Why have we no descriptions of it such as abound in classic literature?

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