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given of Gehenna, as of Sheol and Hades, as if all the dead, or, even the wicked were there. No persons are ever represented as alive in Gehenna, as speaking out of Gehenna, or as tormented in its flames. It is bever, like Sheol and Hades, represented as a dark, concealed place, under the earth. No: it is represented as on a level, or nearly so, with the persons addressed concerning it. All these, and other modes

of speaking, are used about Sheol and Hades, but ! never in speaking of Gehenna.; and show a remarka

ble difference in the Scripture representations of those two places. Such a marked, uniform difference must strike every man's mind with great force, who takes the trouble to examine this subject. In all the twelve places, in which Gehenna occurs in the New Testament, we have seen that what I have stated is strictly correct. In them we read of the damnation of Gehenna or hell: persons are there said to be in danger of it; they are threatened with going into it, or being cast into it; but do we ever read of any person's being in it, and lifting up his eyes in the torments of this place? Now, comparing all these different forms of speech, about Sheol and Hades, with those of Gehenna, the difference is not only manifest, but very great.

Let us now compare these statements with the way in which Christians speak about hell, or the place of future punishment. It is evident, that they seldom, if ever, use the language employed in the Bible, about Gehenna, but generally that used in speaking of Sheol and Hades. Thus, for example, when a preacher describes hell to his hearers, and threatens the wicked with the punishment of it, he speaks of it as a deep place, as the lowest hell, and as a place to which they are going down; and speaks of some already there, lifting up their eyes in its torments. All this we have seen, is said of Sheol and Hades, but never

of hell, or Gehenna, the place of elernal punishment. Permit me then to ask, why this is done? For what reason is the Scripture language about Gehenna laid aside, and that of Sheol and Hades substituted in its place; when it is allowed on all sides, that neither Sheol nor Hades means a place of endless misery? It must be confessed, that this is, at least, handling the word of God ignorantly, if not deceitfully; and under the mask of Scripture phraseology, imposing on the ignorance and credulity of mankind. li such persons will have Gehenna to be the place of endless misery, let them use the language of Scripture about it, and not use the language, allowed to have no reference to such a subject. We cannot help thinking that the reason of this change of phraseology is from necessity. It would be contrary to fact, and even common belief, to speak to people of hell, in the language used about Gehenna. To tell them that their whole body should be cast into hell would not do. A case of this kind was never known. It is believed only, that the souls of the wicked go to hell at death, and the body returns to the dust, and not until the resur. rection, do the soul and body go there together. This change of the language from Gehenna to that of Sheel and Hades, is therefore necessary, to be in unison with the common belief on this subject. If men were obliged to confine themselves to the language used in Scripture about Gehenna, when they speak of hell, it would, probably, lead them to see that all was not correctly understood respecting it. I may even add here, that this change of language is not altogether in agreement with the popular ideas entertained of hell. The parable of the rich man and Lazarus, is not in unison with common belief. No man believes that the body is tormented, at least, till after the resurrection of the dead; but how often do preachers represent the body after death as in hell, lifting up is

eyes there, and as tormented in its flames ? But fondness for a popular sentiment, often blinds our eyes to the contradictions and absurdity of our language in speaking about it.

7th, Another fact, deserving some notice is, that the punishment of hell or Gehenna, is never once spoken of as a punishment of the spirit, separate from the body in an intermediate state, nor as a punishment for both body and spirit, after the resurrection of the dead. As to the first part of this statement, let the texts in which Gehenna occurs, be ever so rigidly examined, they do not afford a particle of evidence, that Gehenna is an intermediate place of punishment for the spirit after the death of the body. The text, and we believe the only text, quoted to prove this intermediate place of punishment, is, the parable of the rich man and Lazarus. But supposing this account to be literally understood, it should be remembered, that the rich man was not in Gehenna, or hell, but in Hades. Now it is a point, settled beyond all dispute, that Hades is not Gehenna or hell. Admitting then, that Hades is an intermediate place of punishment for the separate spirit, Gehenna or bell must be given up as such a place. But every one knows that it is the common belief, that hell or Gehenna, is the place of suffering in the intermediate state, Ask any common Christian, who believes in the doctrine of eternal misery, if he thinks this punishment before and after the resurrection, are in two different places; he would stare at you as an 'heretic. He has always believed as he has been taught by his parents, his catechism, and his sect, that there is only one hell for all the wicked. It is high time that common Christians, in distinction from learned Christians, should be told that this is very far from being the true state of the case; as they would soon see, if the learned only spoke their minds freely on this subject. Dr. Campbell has dared to speak of

Gehenna and Hades as two places of punishment for the wicked, and it is somewhat surprising that ortho dox Christians have not, before now, denounced him as an heretic.

But the punishment of hell or Gehenna, says Dr. Campbell and others, comes after the judgment, for Hades is to be destroyed. But let the texts which speak of Gehenna, be again examined, and as little is said about its being a place of punishment after the resurrection, as before it. No; we never find it once mentioned, in connexion with the resurrection of the dead; but, as we have seen, always in connexion with the temporal miseries coming on the Jews. Without making myself liable to the charge of arrogance, I think I may challenge the whole world to produce a single text, which speaks of Gehenna or hell, either as an intermediate place of punishment for the spirit, or for both body and spirit after the resurrection of the dead. All the passages, we think, have been shown to have a totally different meaning. What has led people into such mistaken ideas, on this subject, is, their confounding Sheol, Hades and Gehenna together, as one place, and supposing that the word hell, by which all these words are translated, means the future place of punishment for the wicked. The endless duration of this punishment has been believed from Mark ix. 43, 44. considered above, and from a few more passages, in which the word everlasting is used and applied to punishment. It has been shown from a consideration of the passages which speak of Gehenna or hell, that it referred to the punishment of the Jews, and we think no man can dispute that we have proved that this punishment was called an everlasting punishment. But where do we ever read of an everlasting punishment in hell for soul and body, either in an intermediate state, or after the resurrection? Let

something like proof of this be produced. It is very true, that we read in books, and hear in sermons, of an eternal hell, and of the howlings of the damned, and of infants of a span long being in that place. But in the name of common humanity, and in vindication of the character of God, we demand in what part of the Bible such statements are to be found. Do the Scriptures ever give such statements as these? They certainly do not. Is it not, then, daring presumption in any man to speak thus? Shall we never have done in attempting to supply what we deem God's deficiences ?

Dr. Campbell, and we presume all critics, object to the doctrine, that Hades is to be a place of punishment after the resurrection. It is evident from Scripture, that it is to be destroyed, and be no more. But why should this be objected to, and why should it be contended for, that Gehenna is to be a place of punishment after this period, and of eternal duration ? Certainly as little is said about Gehenna, as about Hades, being a place of eternal punishment after the resu oction. From no text in which Gehenna is mentioned, could this be even inferred. Gehenna is never spoken of as a place of punishment after the resurrection of the dead; nor is it ever mentioned in. connexion with this subject.

8th, Closely connected with the last fact, is another, that the learned seem to believe in two places of future punishment, and the common people only in one. Dr. Campbell

, we have seen, declares that Gehenna is the place of eternal punishment for all the wicked. He also ibinks that Hades is an intermediate place of punishment until the resurrection ; but that this place is then to be destroyed. If it be true then, that Hades is one place of punishment, and Gehenna another, it

is beyond all doubt that there are two places of future I punishment, the one temporary, and ihe other to be

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