Truth Magazine

By Mike Willis

The distinctive roles for men and women are God ordained. That does not mean that either man or woman is superior to the other. Rather, it recognizes God’s order for society. Peace and harmony result when that order is recognized and accepted; disorder and chaos occur when God’s order for society is rejected.

God’s order in the home is that man is the head of the house (Eph. 5:23). Woman is to be subject to the husband. This does not mean that she can never make any decisions. She is to “guide the house” (1 Tim. 5:14). The word oikodespoteo means “to rule a household, manage family affairs” (Thayer, p. 439). My wife does not need my approval for every dress, pair of shoes, box of cereal, etc. that she buys. She has sense enough and biblical auth rit to “,guide the house.” She must, however, submit to the authority of her husband.

The virtuous woman of Proverbs 31 engaged in several business activities. “She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard” (31:16). “She maketh fine linen, and selleth it; and delivereth girdles unto the merchant” (31:24). She was engaged in business activities and, therefore, not totally confined to work at home. Some of us have preached that it was sinful for a woman to work outside the home, a conclusion which cannot be supported from God’s word, a conclusion with which we have not followed through (we made no effort to discipline those women who committed this “sin”), a conclusion which was inconsistently applied (“it is alright to work outside the home [to sin] under some circumstances”) and a conclusion which publicly embarrassed many Godfearing and conscientious women who worked outside the home and managed their homes as well. We might advise someone regarding the judgment of whether or not to work outside the home, but we should not bind our judgments as divine law.

The sphere of woman’s public activity in the church has been limited by God’s divine revelation. Paul revealed God’s will when he wrote, “Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence” (1 Tim. 2:11-12). This passage prohibits woman from holding a role which places her over a man. She has no God-given authority to fill positions of leadership over men in the church. She cannot teach a class of men, preach to a mixed assembly of men and women, or otherwise teach or usurp authority over a man.

Trouble Among The Denominations

For many years, modernist denominations have denied the inspiration of the Bible. They have not hesitated to challenge Paul’s inspired words by saying that he was a male Chauvinist. The leaders of some women’s liberation movements have not hesitated to criticize and, condemn God’s holy word in its teaching regarding the role of women.

The consequence has been that women preachers have become rather commonplace in denominations. However, “you ain’t seen nothing yet.” According to statistics, there will be more women preachers in the future.

Speculation aside, the startling facts speak for themselves:

– In 1972, seminaries enrolled 3,358 women, 10.2 percent of their students. In 1983, the number jumped to 13,451, or 24.4 percent.

– In the United Church of Christ, about 50 percent of seminary graduates are women. At United Methodist, Presbyterian and Episcopal schools, the figure is about 30 percent. (Women constituted 85 percent of the entering class at Episcopal Divinity School at Cambridge, Mass.)

– Enrollment of women is extraordinarily high at the prestigious interdenominational seminaries or divinity schools. At Union Theological Seminary in New York, half the students studying for the master of divinity degree (leading to ordination) are women. At Harvard Divinity School, 44 percent of the 416 students in all degree programs are women. Yale Divinity School has an enrollment of 411, including 190 women. And at the University of Chicago Divinity School, the student body of 271 includes 94 women (Mobile Press, 5 March 1984, p. 15-A).

In his article “Battle of the Sexes MoAng To The Clergy,” Roy Larson quoted one who observed, “The ministry may be going through a sex-change operation.”

Even traditionally conservative denominations have been hit. The Illinois Baptist State Association, a group of the Southern Baptists, seated a church in its association with a woman pastor despite objections from pastors in the denomination. “Approximately 25 women have been ordained and are serving as associate pastors or in other staff ministry positions in South Carolina, but none serve as senior ministers according to the Baptist Courier, news journal of the South Carolina Baptist Convention” (Sword of the Lord, 10 February 1984, p. 2).

Pentecostal churches have had women preachers for many years. The Christian Scientist have always been open to women in leading roles in the church ever since it was founded by Mary Baker Eddy.

Trouble Brewing Among The Liberal Brethren?

Knowing the current thinking among denominationalism with reference to the role of women in the church, I do not think that I am over reacting to reach the conclusion that some of our liberal brethren are laying the ground work for women preachers among them. Mission Journal, an extremely liberal publication among the brethren who believe in church support of human institutions, church sponsored recreation, and the sponsoring church form of church organization, has had a woman to serve as its editor for several months. Robert M. Randolph, president of the board of Mission, wrote an article entitled “What Is Ahead For Mission?” in which he paved the way for more active roles for women in the church. He wrote,

Finally, the future church will be one where men and women, share more in the formal life of the body. In truth women have always played a significant role in the life of the church. The biblical record is clear and our own history is replete with stories of churches held together by faithful strong women who were willing to step back and allow men to exercise formal leadership, honoring in so doing the mores of contemporary society and a time-hallowed understanding of the role of men and women in the church. But society is in the midst of a major convulsion in the realm of relationships between the sexes. The church will both reflect and shape this revolution; it must. Women who work side by side with men in the major corporations of our nation, making decisions, and shaping policy, as well as women who stay home to make their families their carters for a time will find it understandably difficult to step backward on Sunday. At the same time the world is changing, so is our understanding of the biblical view of male and female. The message of Scripture does not change, but the glasses through which we view Scriptures do change; and as we look anew at the Word, we win learn, grow and change.

Urban churches will be the first to feel the effects of the new possibilities open to women. This really will renew a potential for division in our fellowship along socio-economic lines, not unlike the tension produced in other days by other issues (February 1984, p. 4).

This quotation displays several things about the convictions of brother Randolph. (1) He believes that the conviction that women should not be in leadership roles in the formal activity of the church is based on society’s mores, not divine revelation. (2) He believes that this will change. (3) He believes the change has the potential of dividing the church. He seems prepared to accept the change in the role of women in the church.

Conclusion

The writers of Mission Journal reflect the far left among our liberal brethren and should not be understood as representing the mainstream of thought among them. Nevertheless, we would be naive not to recognize the influence which the women’s liberation movement has had in our country and in denominational churches. It is also a potential threat to the body of Christ.

God-fearing women will respect the divine restrictions God has imposed upon her, recognizing that she cannot serve as an elder or deacon (both offices are limited to men who are the “husband of one wife”). She cannot teach in a position that is “over a man.”

That is not to imply that women should sit back and do nothing. There are many areas of service in which they can and should be involved and active. Those women who have served the Lord in the sphere which God regulated should be honored and praised for their service to God.

Guardian of Truth XXVIII: 9, pp. 258, 275
May 3, 1984

By Wayne S. Walker

New Testament Christianity, to those who are not acquainted with its real nature, must appear full of paradoxes. In the Sermon on the Mount we are told what practical religion is. If some uninspired person should make such statements, we would be ready to pronounce him insane because in the Beatitudes everything which we regard with dread has a blessing attached to it – the poor, the mourning, the hungry, and the reviled are congratulated. Yet, throughout the Scriptures, those things which we consider as desirable have woes denounced against them – the rich, the full, the laughing, and the honored are all represented as in a truly pitiable condition.

But perhaps the greatest paradox of all is that persons possessed of true Christianity should be the objects of persecution; and that, on this very account, they should be esteemed blessed. But so it is, for Jesus said, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matt. 5:10-12, NKJV). Jesus does not affirm here that anyone who suffers and is persecuted will be blessed because this is not true. But He identifies several attributes of the persecution to which He ascribes these blessings when He talks about being “persecuted for righteousness’ sake.”

I. It must be undeserved. The Lord predicts that His followers will be persecuted for righteousness’ sake. It must be evil said or done against us falsely. There can be no blessing in merited suffering. 1 Peter 4:14-16 reads, “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.”

On the surface, this seems to be a very improbable case. The very character of God’s people ought to preclude the idea. If the disciples of Jesus were the exact reverse of what they are, we could expect them to be the objects of hatred and contempt. But who can hate the meek, the merciful, the pure, or the peacemakers? What connection is there between the verses of our text and the whole preceding context? One would imagine that the premise was altogether contrary to fact.

That their very righteousness should be the ground of their sufferings appears still more strange. If they were guilty of rebellion, theft, murder, or anything else that rendered them bad members of society, no one would wonder that they should receive such evil treatment on those accounts. But that their conformity to Christ and His principles of goodness should be the true reason for the world’s enmity against them seems incredible.

But we are taught to expect such enmity on the part of the world. Christ Himself warned the disciples that they would receive the very same treatment as He received (Jn. 15:18-21; 16:1-4). And His apostles guard us against being surprised or offended because of it (1 Pet. 4:12; 1 Jn. 3:13). Nor should we think that our enemies will reveal the real reason for their aversion. They will not say, “I hate you for your piety.” They will give some other name to it; they will call it fanaticism, hypocrisy, or narrow-mindedness. And under that charge they will raise up their voice against it (see Jn. 10:31-33).

Furthermore, experience proves that such enmity exists. Look at the holy men of old; which one of them was not persecuted for righteousness’ sake? “But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now” (Gal. 4:29). Surely Christians are not dragged as they once were to prison and to death. But can we therefore say that they are not persecuted? Are not they reviled? Do not they have all manner of evil spoken against them falsely? Have not men separated them from their company to reproach them and cast out their name as evil, for the Son of God’s sake? It is as Paul promised, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12). Godly living will bring suffering.

II. It must be for righteousness’ sake. ” It must be inflicted because of our faithful attachment to right and to Christ. It must be “for Christ’s sake.” When persecution comes – undeserved and for His sake – its endurance is, indeed, a great blessing. It connects us with the highest system – the kingdom of heaven. Paul and Barnabas went about, “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God” (Acts 14:22).

It also ensures for us the highest reward – heaven. John encouraged the saints at Smyrna, “Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life” (Rev. 2: 10). And then it identifies us with the greatest men of all ages – “for so persecuted they the prophets which were before you.” Hebrews 11:32-40 mentions some of them, their sufferings, and their rewards. Elijah, Elisha, Jeremiah, and Daniel are a few of the great examples. Their suffering lifted them to a worldwide and lasting renown because it was for righteousness’ sake.

III. It must be viewed as a blessing. To the world suffering is to be abhorred. But to the eye of faith, it is not so; the believer views his persecution in light of Jesus’ affirmation, “Blessed are ye.” It is a badge of honor. Look back on all the prophets, on Christ, and on the apostles. The latter “departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name” (Acts 5:41). When Paul spoke of sufferings for Christ’s sake, he represented them as an honor bestowed upon us in behalf of Christ (Phil. 1:28-30). Indeed, of Jesus Himself it is said, “Who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.” Thus we may consider ourselves partakers of Christ’s sufferings (1 Pet. 4:13).

It is a means of good. Even at present the Christian feels that his trials are productive of spiritual benefit in his life and bring to him manifold blessings – patience, experience, and hope (Rom. 5:3-5). And when he looks forward to the eternal world and considers how rich a recompense of reward he will receive there for every sacrifice which he has made here, he can see his persecutions in a different light (2 Cor. 4:16-18). Such gives us the strength and hope to endure (Jas. 5:10-11).

Finally, it is a ground of joy. Our Lord says to those who are persecuted for righteousness’ sake, “Rejoice, and be exceeding glad.” Paul was certainly a very competent judge. While living a life of constant pain and suffering he wrote, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom. 8:18). To the same effect also James speaks, congratulating every persecuted saint and encouraging him to glory in all his tribulations (Jas. 1:2, 12). However painful they may be, if only they work for our eternal good, they must, and will, to every believing soul, be an occasion of real joy.

Conclusion

Charles Haddon Spurgeon once said, “The only homage wickedness can pay to righteousness is to persecute it.” However, the Scripture gives us a word of warning. We must take care that our suffering is indeed for righteousness’ sake. If it is brought upon us by our own fault or foolishness, it is our own and not that of Christ. “For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing” (1 Pet. 2:17). Yet, we also have a word of encouragement. Our merciful Savior, who has trod the way before us, will sympathize with us in our trials, will work them for our good, and in due time will put us safely and forever beyond the reach of them all. “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16).

(Credit is here given to Homiletic Thesaurus on the Gospels. Matthew by Herald F.J. Ellingsen, published by Baker Book House in 1949, for many of the thoughts included in this article.)

Guardian of Truth XXVIII: 9, pp. 266-267
May 3, 1984

By Weldon E. Warnock

We are warned in the Scriptures of being deceived. Paul wrote the Corinthians and the Galatians, “Be not deceived” (1 Cor. 6:9; 15:33; Gal. 6:7). John and Paul wrote, “Let no man deceive you . . .” (1 Jn. 3:7; 2 Thess. 2:3). Hence, these passages, as well as others, tell us we need to be alert, lest we be deluded and misled. Hence, we’d better watch it! There are many ways by which man can be deceived. Let us notice briefly several of them.

Thinking God Can Be Mocked

Some are deceived by thinking God can be mocked. Paul writes, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Gal. 6:7). No one can fool or outwit God. Men may fool themselves, but they cannot fool God. All will reap what they sow when God brings in the harvest.

Those who think they can walk in the ways of the world, fulfilling the lusts of the flesh, and still go to heaven are deceiving themselves. God will not allow such profligates to enter heaven. God’s spiritual law is just as inflexible as his physical law. We reap what we sow, whether spiritually or physically.

Paul plainly states, “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God” (1 Cor. 6:9-10). We cannot live in adultery or drunkenness or covetous or any other sin, and go to heaven. Sowing to the flesh will produce corruption (Gal. 6:8).

Deceived By Sin

Sin is deceiving multitudes. The inspired writer stated, “But exhort one another daily, while it is called today; lest any of you be hardened through the deceitfulness of sin” (Heb. 3:13). Sin offers happiness, but gives misery. It promises success but produces failure. Heartaches, disappointments, disease, wars, death, and eternal damnation are the results of sin. Yet, in spite of its tragic and devastating effects, mankind tolerates, courts, glamorizes, euphemizes and condones sin.

The reason for man’s fascination of sin is because of its deceptive nature. It does not come clothed in rags of suffering and shame, but rather adorned in satin of pleasure and honor. But sin is a “snake in the grass,” a “wolf in sheep’s clothing.” Beware of sin!

Deceived By Riches

In the parables of the sower, Jesus said the thorny-ground hearer becomes unfruitful because the word is choked out by the care of this world and the deceitfulness of riches (Matt. 13:22). Riches are deceitful and many who have striven after them have pierced themselves through with many sorrows (1 Tim. 6:10).

Money and material possessions give many people a sense of security. They think if they have a large bank account and possess a good home with all of its luxuries, they are set for life. But there could be a depression and the rich could become paupers overnight. Sickness could wipe out one’s life savings. The government could collapse or be overthrown and our money would be worthless.

Furthermore, money cannot buy life. The rich will die as well as the poor. The parable of the rich farmer (Lk. 12:16-21) shows this. His wealth did not enable him to buy a lease on life. God said, “Thou fool, this night thy soul shall be required of thee” (v. 20). Jesus said for a man’s life consisteth not in the abundance of the things which he possesseth” (Lk. 12:15). There are more important things in life than money. Good health is one. Happiness is another. Salvation of the soul is another. Let’s not be deceived into thinking that material things are the summun bonum of life. J.D. Tant said, “You can’t take your money with you when you die. If you could it probably would get burned up the first night.”

Deceived By Hearing Only

James wrote, “But be ye doers of the word, and not hearers only, deceiving your own selves” (Jas. 1:22). Some think that if they just attend the services and attentively hear the word preached, they have fulfilled their responsibility. They are deluded! The word of God must be obeyed. Commenting on this verse in James, A.T. Robertson wrote, “The ‘hearers only’ did nothing else but listen. They were true Isermon tasters’ who fed upon the ministry of the Word, or the written word, only to fatten into sloth and spiritual inertia. They got the hookworm disease in religion and belonged to the shirkers, not the workers” (Studies in the Epistle of James). Someone said, “Too many Christians mark their Bible but their Bible never marks them.”

Brethren will listen to a sermon on attendance but never do anything about their negligence in coming to the meetings of the church. Others will listen to what the Bible teaches on modest apparel and shamefastness, but do nothing about their scanty attire. Such brethren are deceiving themselves into thinking they can serve God while failing to obey Him.

Jesus said, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man” (Matt. 7:24). Those who hear and do not are likened unto a foolish man (7:26). James tells us that to hear and do not is like beholding our face in a natural glass (mirror) and then go away and forget what we looked like (Jas. 1-23-24).

Deceived By False Doctrines

False teachers, by good words and fair speeches, deceive the hearts of the simple or unsuspecting (Rom. 16:17-18). Paul said to mark or watch them closely and avoid them. To the Ephesians, Paul declared, “Let no man deceive you with vain words” (Eph. 5:6).

Satan uses every form of trickery and craftiness to delude our minds and capture our souls. Paul says, “And no marvel; for Satan himself is transformed into an angel of light” (2 Cor. 11:14). He comes to us in a pious, sanctimonious manner. His preachers call themselves “preachers of righteousness” (2 Cor. 11: 15). They appear humble, loving and consecrated to the Lord, but they are pretentious, and ” with feigned words make merchandise of you” (2 Pet. 2:3). They speak lies in hypocrisy, having their conscience seared with a hot iron (1 Tim. 4:2). Their “piety” is more like putty, a cover-up.

To prevent deception, we should search the Scriptures to see if the things we hear are so (Acts 17:11). John says, “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 Jn. 4:1). Let’s be cautious about what doctrine we hear.

Deceived By Our Lives

Some of us may think we are better than we are. There are those who think they have no sin. They are deceived. John wrote, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 Jn. 1:8). No man livesabove sin. The best of us is going to sin. When we do sin, however, we have an advocate with the Father, Jesus the Christ (1 Jn. 2: 1). A “holier-than-thou” attitude is self-deceiving snobbery.

Too, Paul wrote, “For if a man think himself to be something, when he is nothing, he deceiveth himself” (Gal. 6:3). The person who believes he is so strong that he does not have to be concerned about being overcome of sin, is deceived. Paul is attacking overconfidence, such as Peter manifested in saying that he would never deny Jesus (Matt. 26:33-35). This type of person does not even think he needs the help of other brethren to help bear his burdens. He can bear his own burdens, he thinks. Paul says he deceiveth himself.

In conclusion, we quote the words of Jesus to His disciples when He spoke to them about the destruction of Jerusalem: “Take heed that ye be not deceived” (Lk. 21:8). This adice is just as timely today. Yes, we’d better watch it!

Guardian of Truth XXVIII: 9, pp. 263-264
May 3, 1984

By Larry Ray Hafley

For centuries, sages, seers and soothsayers have attempted to answer the question that is the basis of our topic and title. However, fools and philosophers stand on equal footing when they seek to reply to our query. Human wisdom, reasoning and ingenuity cannot fathom the vast sea of mystery that envelopes the dead. The only source of light is the word of God, the Bible. It alone lifts the veil that obscures our view of the dead.

Use Of The Term “Dead”

(1) Dead In Sins. One may be “dead in trespasses and sins” (Eph. 2: 1; Jn. 5:25). To be dead in this sense is to be separated from God because of sin. It means one is unforgiven; hence, he is “dead in … sins” (Col. 2:13; Isa. 59:1,2). One may be dead, spiritually speaking, while he fives in the flesh (1 Tim. 5:6; Eph. 5:14). This is not, though, the subject of this essay.

(2) Dead To Sins. The saved are “dead to sin” (Rom. 6:2; 1 Pet. 2:24). The body, the life of sin, has been put to death, “crucified with Christ” (Gal. 2:20; 5:24). One is “dead to sin” when he is forgiven and walking in newness of life (Rom. 6:2-7; Col. 3:1-3). Again, this is not the object of this study.

(3) The Physically Dead. “The body without the spirit is dead” (Jas. 2:26). Where are those whose spirits are separated from their bodies? When the soul departs the body, the body is dead (Gen. 35:18; Lk. 23:46). Where are the dead? This is our theme.

Where The Dead Are Not

They are Not:

(1) Unconscious. John said, “I saw under the altar the souls of them that were slain (thus, physically dead) . . . . And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth” (Rev. 6:9,10). They were dead, but conscious; they could feel frustration and appeal for vindication. They were spoken to and expected to understand (Rev. 6:11).

In Luke 16:19-3 1, a rich man “died and was buried.” His body was in a grave, but after physical death, he could see, recognize, feel, speak, plead, reason, desire, and remember. If the Lord Jesus told the truth, this man was not unconscious.

In 2 Corinthians 12:2-4, Paul spoke of a man who may have been “out of the body.” Out of his body, the man could hear and understand that some things were “not lawful for man to utter.” If the apostle Paul told the truth, one may be out of or apart. from his body and remain conscious.

True, “the dead know not anything . . . . neither have they any more a portion for ever in any thing that is done under the sun” (on earth), “for there is no work, nor device nor knowledge, nor wisdom in the grave whither thou goest” (Eccl. 9:5-10). However, while the body is dead and in the grave and knows nothing of what is done on the earth, the spirit has gone to God and is conscious (Eccl. 12:7; Lk. 16:19-3 1; Rev. 6:9,10).

(2) Out Of Existence. The dead are neither unconscious nor out of existence. In Luke 9:28-36, Moses and Elijah “appeared in glory, and spake.” They could be seen, recognized and identified; they talked. They knew of Jesus’ impending death and where it was to take place (Jerusalem). They both had been dead for several hundred years, but they were not out of existence.

“Now Samuel was dead . . . and buried” (1 Sam. 28:3). After his death and burial, he appeared to Saul. He spoke and reasoned with Saul and told him, “Tomorrow shalt thou and thy sons be with me” (I Sam. 28:19); that is, in death. Saul and his sons did die and joined Samuel (1 Sam. 31:2-6), but Samuel was not non-existent.

The rich man and Lazarus both died, but they were not out of existence (Lk. 16:19-31). This text shows that the righteous and wicked exist after physical life is terminated.

(3) In Heaven or Hell. Matthew 25:31-46 clearly shows that the righteous and wicked enter into heaven and hell after the final judgment. The banishment “into everlasting fire” and the acceptance “into life eternal” occurs after “all nations” are gathered before the Son of man who is seated upon the throne of His glory.

God will repay indignation and tribulation to the disobedient; He will reward the obedient with rest and eternal life (Rom. 2:6-9; 2 Thess. 1:6-10). But when? “When the Lord Jesus shall be revealed from heaven, . . . in that day” He will determine each soul’s eternal destiny (2 Thess. 1:7-10).

The “destruction of ungodly men” and the “new heavens and a new earth” of the godly is realized when the Lord comes again and destroys the universe (2 Pet. 3:3-14). Therefore, the dead are not now in either heaven or hell.

Where The Dead Are

(1) Concerning The Body. The dead body is placed “in the grave” (Eccl. 9: 10). The rich man’s body was dead and 6 ‘was buried” in a grave on earth. The sea contains the bodily remains of some of the dead (Rev. 20:13). Jesus’ dead body was placed in Joseph’s tomb (Matt. 27:57-60). “All flesh shall perish together, and man shall turn again unto dust” (Job 34:15). This is the ultimate end of the dead body.

(2) Regarding The Spirit. “The spirit returns unto God who gave it” as the body decays in the grave (Eccl. 12:7). While Jesus’ body was in Joseph’s tomb, His spirit was in God’s hands (Lk. 23:46). While the rich man’s body “was buried” on earth, his spirit was in hades (Lk. 16:19-31).

Hades and Hell

The King James Version (KJV) of the Scriptures has muddled the understanding of many regarding the words “hades” and “hell. ” The KJV translates “hades ” as “hell” and “grave” (Lk. 16:23; Acts 2:27; 1 Cor. 15:55). The word gehenna or “hell,” the place of everlasting punishment, the lake of fire and brimstone, is not the same as hades, but the KJV uses the word “hell” to translate both. The American Standard Version (ASV) makes the distinction clear between “hades” and “hell.” A comparison of the texts which use “hell” in the KJV and ASV will serve to clarify the issue.

“Terms Explained”

“Sheol is a Hebrew word which is used numerous times in the Old Testament and is translated hell 14 times. Contrary to popular opinion, this word does not refer to what we mean when we use the word hell. The word sheol has reference to the unseen world where the dead abide and is equivalent to the Greek word hades (ISBE). There is no idea of unconsciousness, punishment or “hell” in the word.

“Hades is transliterated in ASV but is never translated hell, but it is translated Hell in the KJV which cause considerable confusion in the minds of people. Thayer (an eminent Greek scholar) defines the word to mean the unseen world which is the realm of the dead. It occurs four times in the gospels (Matt. 11:23; 16: 18; Lk. 10: 15; 16:23).

“The Greek word hades and the Hebrew word sheol are equivalent. A study of two passages will demonstrate this. The Psalmist predicts in Psalms 16: 10 that the Christ’s soul would not be left in Sheol. This passage is quoted in Acts 2:27 and the sheol is rendered by the word hades. When Luke, the inspired writer of Acts, quoted the Old Testament word sheol, he used the word hades to translate it. (Another example is seen by comparing Hos. 13:14 and I Cor. 15:55 – LRH). Thus, the two words have the same meaning.

“There is no idea of punishment of hell in either term, though the wicked are tormented in hades (Luke 16:19-3 1). Christ now has the power over death and hades (Rev. 1: 18) and will cast both of them into the lake of fire at the judgment (Rev. 20:14).

“The Term Gehenna”

“This word occurs some 12 times in the New Testament and is uniformly translated hell. It refers to the eternal punishment (Matt. 18:8,9; Lk. 9:47,48). This word is a transliteration from the Hebrew ‘Valley of Hinnom’ and refers to a place of refuse where once children had been burned to Moloch (2 Kings 23:10). It was a burying place of punishment to Jews (Jer. 7:32).

“From this study of the words, one can easily see that there would not be so much confusion had the original words been uniformly translated by the appropriate words. The word gehenna occurs in the following passages: Matt. 5:22,29,30; 10:28; 18:9; 23:15,33; Mk.. 9:43, 45, 47; Lk. 12:5; Jas. 3:6. The word Hades occurs in the following passages and is translated hell and grave in the KJV: Matt. 11:23; 16:18; Lk. 10:15; 16:23; Acts 2:27,31; 1 Cor. 15:55; Rev. 1:18; 6:8; 20:13,14” (Clinton D. Hamilton)

The Rich Man, Lazarus, Jesus, and Hades

The rich man in Luke 16:23 died. His body was buried in a grave on earth. Still, the sacred narrative says, “In hell (hades) he lift up his eyes, being in torments.” Lazarus, the beggar, died, “and was carried by the angels into Abraham’s bosom,” where he was “comforted” (Lk. 16:22,25). There was “a great gulf which separated the rich man and Lazarus. It was “fixed,” impassable (Lk. 16:26).

When Jesus died, His body went to the grave of Joseph of Arimathea (Matt. 27:57-60). Jesus’ soul went to hell, or hades (Acts 2:27,3 1). Now, are we to suppose that Jesus was “tormented” in hades? The Bible says, according to the KJV, that He went to “hell’ as did the rich man (Lk. 16:23; Acts 2:27). Remember that “hell” is hades, not gehenna hell, the place of eternal punishment. See the ASV. Jesus had told one of the thieves on the cross, “Today shalt thou be with me in paradise.” So, “paradise” is a section of hades. It is the place where Lazarus’ soul was located. It is a place of comfort and pleasure. The other compartment of hades is a place of torment. It is called tartarus (2 Pet. 2:4), which means “a place of punishment. ” This is the segment of hades where the rich man’s soul was deposited.

“In Hades then, the receptacle of all the dead, there are rewards and punishments. There is a paradise or an Abraham’s Bosom, and there is a tartarus, in which the evil spirits are chained, and the spirits of wicked men engulfed. Hence, the rich man in tartarus, and Lazarus in Abraham’s Bosom, were both in Hades. Jesus and the converted thief were together in Hades, while they were together in Paradise” (Alexander Campbell).

Guardian of Truth XXVIII: 9, pp. 257, 276-277
May 3, 1984