in the New Testament there are three different words which have been translated into the English, hell. They are: Hades, Gehenna and Tartarus. Upon examination of these three, it will become apparent that none of them countenance the popular idea of a fiery hell in which the souls of the damned are subjected to indescribable pain and torture. Refuge is sometimes sought by those who favour this theory in the new testament when the old fails to produce their proof. It is held that, although the old testament scriptures are not entirely clear on this subject, the new certainly is, and will supply abundant evidence of the reality of hell.
Hades
The word, Hades, is the Greek equivalent of the Hebrew, Sheol. It has the exact same meaning as Sheol and was apparently meant to convey the same thing by the translators of the Septuagint. For, without exception, whenever the word, Sheol appears in the original, it has been translated into the Greek by Hades. In those cases also where an old testament scripture containing the word Sheol is quoted by one o f the new testament writers, it is rendered, Hades. Peter, in Acts 2:31, speaking of the resurrection of Christ, that his soul was not left in hell (Hades), neither his flesh did see corruption. This is a quotation from the 16th Psalm, verse 10, where the word Sheol is used.
The Resurrection
In our last issue, it was discovered that sheol was a term employed to describe the condition of all who have died. Those who enter this realm pass into a state in which there is neither consciousness or activity. It was also pointed out that the righteous expected to some day be liberated from its imprisonment. This would be accomplished by means of a literal resurrection from the dead, as has been voiced by David (Psalm 49:15; 17:15), Daniel (Dan. 12:2), and Job (19:25-27, 14:13-15),
The apostles of Jesus Christ looked forward to this same event as the time when they would be liberated from hades. The hope of the resurrection is set forth on almost every page of the new testament. Paul, because of his tenacious insistence on a literal raising from the dead, fell under considerable abuse and criticism of those who opposed him. His faith in this event caused him to be called a heretic, and very often endangered his life. When arraigned before Felix the apostle made mention of this belief in unmistakable terms; “But this I confess unto thee, that after the way they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets; and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.” (Acts 24:14-15).
It will be noticed that Paul’s conviction lay in the fact that he firmly believed all things written in the law and the prophets. As far as he was concerned there could be no possibility of a future life without the .resurrection of the body. In fact, Paul, emphatically sets for his hope as being only in this glorious event in his letter to the Philippians. “But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ . . . that I may know him, and the power of his resurrection and the fellowship of his sufferings, being made conformable to his death; If by any means! might attain unto the resurrection of the dead.” (Phil 3:7-11).
Jesus, the Resurrection and the Life
It is apparent from the words of the apostle that the hope of a future life was linked inseparably with the raising of the dead. His faith in this event was based upon the teachings of the Lord Jesus himself, who taught that a release from Hades and an entrance into immortality was only attainable through, a resurrection from the dead. In the 10th chapter of John, Jesus expresses that close intimacy that exists between him and his followers as he compares it to a shepherd and his sheep. “My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” (John 10:27-29). This life that Jesus offered to his sheep was to be awarded to them in the day when he would raise them from the dead. Although the Master does not here, refer to the time when they shall receive it, he does in the 6th chapter at verse 38: “For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up at the last day. And this is the will of Him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day.” Though death should temporarily separate them from him, they could not be spoken of as being plucked out of his hand, for he would raise them up at the last day.
Jesus gave a graphic illustration of his teaching in the raising of Lazarus at Bethany. The Lord had purposely detained himself that there be no mistaking the miracle that he was about to perform. By the time he had reached Bethany Lazarus had been dead for four days, and the process of deterioration had well set in his body. When confronted by his sister, Jesus said, “Thy brother shall rise again.” In Martha’s reply can be seen her unshakeable faith in the resurrection: “I know that he shall rise again in the resurrection at the last day.” It is apparent from even this brief exchange of words that neither Martha or Jesus believed that life again could be manifested without a body. In order for Lazarus to experience life again he would have to be the subject of a resurrection from the dead. . “I am the resurrection and the Life, he that believeth in me, though he were dead, yet shall he live; and whomsoever liveth and believeth in me shall never die.” the Lord answered her. Christ did raise Lazarus from the dead at that time, but even this did not persuade his adversaries. The miracle should have been substantial proof that he was the resurrection and the life. He is styled thus, because God has vested in his being the sole power of raising the dead. There can be no resurrection aside from him. As Jesus declared, “For the Father judgeth no man, but has committed all judgment unto the Son . . . for as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of m an.” (John 5:22,27). He alone is capable of opening the doors of death and liberating the captives therein
The Origin of the Organic World – Part One