Truth Magazine

By Dan Waiters

In Matt. 16:18, Jesus said, “Upon this rock I will build my church.” We know that He kept this promise because the church is spoken of as being in existence after the day of Pentecost, described in Acts 2. We know that those who obeyed the Gospel in the apostolic age were added to this church by the Lord (Acts 2:47). The epistles were written in order that members might know how to “behave themselves” in “the church of the living God” (I Tim. 3:15). Christ, who built the church, continues as the head of the church, “which is His body” (Eph. 1:22, 23). This church has not ceased to exist, because we are assured in Old Testament prophecy that the church, or kingdom, “shall stand for ever” (Dan. 2:44). In the New Testament, it is described as “a kingdom which cannot be moved” (Heb. 12:28).

The only question, then, for modern men is how that church can be identified in the world today. It is true that there are hundreds of churches in existence today, but they do not all claim to be the church that Jesus built. Most of them are denominations which freely admit to being such, and admit that no one denomination is the church of our Lord. All the “orthodox” denominations teach that men can be saved outside their churches and can go to heaven without ever joining one of them. They teach that there are saved persons in all denominations, at least in the “orthodox” ones, that membership is optional, and that one is as good as another, as far as salvation is concerned. What, then, do they say about the one body of Christ? The denominational theory teaches that all these modern churches are parts of the one great invisible, universal church. The word “denomination” means a part of the whole. But is this claim in harmony with the teachings of Christ and His Apostles? The New Testament speaks of “one body,” “one spirit,” “one Lord,” “one faith,” “one baptism,” and “one God.” As we observe the denominational churches, we see that there is not one faith among them, and that there is not one baptism. The “one faith” is the faith mentioned in Jude 3 where we are told to “earnestly contend for the faith.” This faith is a body of truth; a system of religion which is contained in the New Testament. It is more than simply a belief that Jesus Christ is God’s Son. When inspired preachers “preached Christ,” they included “the things concerning the kingdom of God” (Acts 8:5, 12). Today men will ask, “What is your faith?”, inquiring as to which denominational creed you accept. Indeed there are many faiths, all claiming to be of Christ. These faiths are determined by creed books, disciplines, and manuals written by uninspired men, and by the decisions of councils, committees, congresses, and other legislative bodies. These faiths are even changed from year to year according to the whims of fallible men.

In the place of “one baptism,” we find sprinkling, pouring, immersion, Holy Spirit baptism, and no baptism at all. We find some who baptize babies, and some who do not; we find some who baptize for one purpose, and some who baptize for another. But all still claim the Lord as their head. Yet, by the very act of setting up earthly heads for their churches, of exercising legislative power which belongs only to Christ, and of changing or ignoring the clearest teachings of the New Testament, these churches have denied Christ His position as head. If He were ever head of any one of them or of all of them, they have certainly forced Him to abdicate by their own rebellion.

The church that we read about in the New Testament does not have parts or branches, except for the individuals who compose it. Division and sectarianism are condemned (1 Cor. 1:10-13). Christ prayed that His disciples might be one, or united (John 17:21). It is true that undenominational Christians are often divided because of sin, ignorance and improper attitudes; that is to be deplored. But denominationalism is a system of which division is the essence; it glorifies division; it depends for its very existence upon the continuation of division; it claims that such division can be justified in God’s sight; it claims that division is inevitable, thus condemning the prayer of Christ as foolishness.

If any of these churches, or all of them combined, claim to be the church that Jesus built, then the clearest test is to determine how men became a part of Christ’s church in the New Testament, and to compare that with the entrance requirements of modern denominations. We find that men and women obeyed the gospel by believing (John 6:47), repenting (Acts 2:38), confessing (Acts 8:37), and being baptized for the remission of sins (Acts 2:38, Mark 16:16). When they did this, the Lord added them to the church (Acts 2:47). The conditions of pardon have not changed, so it is foolish to assume that anyone will be added to Christ’s church today without full obedience to the gospel according to the apostolic pattern. Most denominations teach that water baptism (immersion) for the remission of sins is unnecessary. Most of them, if they baptize at all, baptize for some other purpose. Thus, the greater part of the membership of modern denominations is composed of persons who have never been pardoned from their sins. They are still alien sinners. It is redundant to state that they have not been added to the Lord’s church. The individual denominations have their own terms of admission. Some vote on candidates for membership; some demand an experience of grace. None assume that because a man or woman has obeyed the gospel, he is already a member of their church. In this way, they distinguish between their church and the church that Jesus built. They may claim to be members of two churches: a human denomination and the one body.. But the fact that most have never obeyed the gospel leaves them out of the one body. And if one has obeyed the gospel, he is already a member of the Lord’s church. For him to forsake the fellowship of his own brethren who have also been added to the church, in order to work with alien sinners in a church disloyal to Christ’s teaching would be treason.

There are a few modern denominations, or religions, or cults which do claim to be the one true church. There are the Roman Catholic Church, the Mormon Church, and the Jehovah’s Witnesses, among others. But it is immediately evident that these churches claim the wrong standards of authority, are ruled by men instead of Christ, and do not teach men how to obey the gospel. Most of those in such churches are alien sinners.

That leaves only the undenominational churches of Christ. There are some who argue that these churches also constitute a sect or denomination which is different from the church that Jesus built. How can we determine the truth or falsity of this charge? First, we must ask what those in the churches of Christ have done in order to acquire membership. Have they obeyed any man-made standard? All undenominational churches of Christ teach that one must obey the gospel according to the scriptures in order to be saved, and that when one is saved the Lord adds him to the church. They do not recognize anyone as a member of a church of Christ who has not obeyed the gospel. Therefore, with the possible exception of a few imposters who may have lied about their obedience, no one is recognized as a member of a church of Christ except a regenerated, blood-bought child of God. That means that churches of Christ are composed of those who, according to the Scriptures, are members of the church that Jesus built. They have been added to that church by the Lord.

Now, the possibility still exists that, though these men and women are members of the church that Jesus built, they are also at the same time members of a human denomination. It is generally recognized that no one can be accused of being a member of any organization unless he has willfully joined the organization, having performed some act in order to become a member. The question now is, what have members of the churches of Christ done in order to join some religious group other than the body of Christ? I cannot speak for everyone, but my own experience is similar to that of most other members of churches of Christ whom I know. I obeyed the gospel when I was eleven years old, after having heard the gospel preached and having read about it in the New Testament. It was my understanding, based upon Acts 2:47, that when I did that, the Lord added me to His church. Being a member of His church, it never entered my mind to seek entrance to some human church also. Being a member of the church that Jesus built was, and is, sufficient.

Since that time I have met and worshiped with other Christians, those who had obeyed the same gospel as I had, and who have professed to follow the New Testament pattern in the work and worship of the church, without addition or subtraction. My brethren and I have met every first day of the week to take the Lord’s Supper, and we have engaged in the other acts of worship and service approved by the apostles. We have attempted to teach the gospel to others so that they also might be saved and become members of the church that Jesus built. We have never subjected ourselves to the oversight of any conference, headquarters, association, gospel paper, college, or other center of influence. We have never consciously subscribed to any human creed, written or unwritten, but have been content to accept the New Testament as our guide. The fact that some of us have had our differences about certain passages of scripture does not nullify the fact that we are still striving to follow the pattern laid out in the New Testament, and thus to be subject to Christ who is our head. Human imperfections in following a pattern do not reflect upon the validity of the pattern itself, nor do they prove the impossibility of following it.

This being true, what is it that we’ have done to give detractors the right to accuse us of constituting a denomination? We have offended them by refusing to fellowship certain children of God, members of Christ’s body, who have taken up the habitual practice of sin, either moral or religious, and have not repented. The detractors believe that we should fellowship them in spite of the sin. Because we do not, this makes us a sect in their estimation. They demand that we recognize these apostates as faithful Christians, not in need of repentance, and in a saved condition. Nothing less will satisfy them.

Some apostates, or digressives, have not only corrupted the worship and work of the churches by adding practices not authorized in the New Testament, but they have organized themselves into full-blown denominations with all the trimmings. Some have admitted denominational status. To consider these as faithful Christians, and their churches as faithful churches, would be to repudiate our own plea. We would have to give up the idea of following the first century apostolic pattern. We would have to say that the Lord will be pleased with less.

Does marking and avoiding false teachers make one a sectarian? Does refusing to fellowship heresies, or factions, make one a denominationalist? Paul said to the Corinthians, “I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you” (1 Cor. 11:18, 19). Peter said, “There shall be false teachers among you, who privily shall bring in damnable heresies” (2 Pet. 2:1). Paul said to the Romans, “Mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom. 16:17). The apostles recognized the inevitability of factions arising among the brethren and of false teachers bringing in new doctrines, contrary to the New Testament. This has been going on since the first century. The first major departure from the faith resulted in the Roman Catholic Church. Later departures have resulted in other distinct religious groups. This will continue until the end of time. Sometimes the group departing from the faith becomes larger and more powerful than the remnant of the faithful.

The number and the influence of false teachers and factions who may be apostate children of God does not detract from the righteousness of those Christians who remain true to the pattern. Regardless of what course others may take, faithful Christians will continue to say: “As for me and my house, we will serve the Lord” (Josh. 24:15). As long as faithful children of God continue to follow the words of Christ and the Apostles, and refuse to join any human religious organization, and refuse to be bound by any human creed, they will collectively constitute the church that Jesus built. The local congregations they compose will be truly churches of Christ, meaning churches belonging to Christ and holding to him as “the Head” (Col. 2:19).

Truth Magazine XXIV: 48, pp. 769, 778-7799
December 4, 1980

By Dennis C. Abernathy

In the last article, we considered the steps that led to the departure or downfall of the young man in Luke 15:11-12, commonly known as the prodigal or lost son. We left him in the employ of a heathen, feeding the hogs and in dire need. He is in degradation which his sin has led him to. Indeed, “the way of transgressors is hard” (Prov. 13:15).

But there is a way out; the young man can do something about his condition. Regardless of how far you have sunk into sin (remember, Paul said he was “chief of sinners” 1 Tim. 1:15), God wants you to come back. Will you do it? Remember, it is your choice. Our loving Father in heaven is “not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). But now, let us notice this young man’s return back to his father’s house.

1. He came to himself (Lk. 15:17). Before one can come to the Father, he must first “come to himself.” Here we see a realization of his plight, a recognition of his sin, and a reflection upon how it might have been and, indeed, can be again. This young man recognized what and where he was, and where he had been. No doubt, there was much reflection now, on what his life could have been with his father.

This is a hard task, in leading one back to God. It is hard for a sinner to acknowledge his sin and seek forgiveness. (Many seek forgiveness, but really do not acknowledge their particular sin.) In all the Bible, I believe there are only nine times that you find the open admission, “I have sinned,” and even some of these admissions have the wrong motives behind them!

In order for one to desire the Savior, he must first realize that he is a sinner and in need of a Savior. This is why we are to preach the word and point out sin. “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgressions, and the house of Jacob their sins” (Isa. 58:1).

2. This young man repented (Lk. 15:18-19). “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Cor. 7:10). Repentance was the change of his will or mind toward his father and home. Repentance is not godly sorrow, but the result of it. Repentance was not turning back to the father, but led to that turning back. A divine commentary on repentance is found in Matthew 21:28-29: “But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went.”

Repentance is not easy, but Jesus said, “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Lk. 13:3). John told the Jews to “bring forth therefore fruits, meet for repentance” (Matt. 3:8). A changed will is always manifested in a change of life. Do not many Christians have a problem here? They claim to love and serve God, but they live like the devil. Is true repentance evident in such lives?

3. This young man arose and returned home (Lk. 15:20). He could no longer remain in the hog pen. His change of mind brought a changed life; he immediately arose to return home. Many folk resolve to do better, but delay (put off until tomorrow), and good intentions are soon lost beneath the accumulation of trivial things. But true repentance must stir action that produces the fruits of repentance. There will be restitution wherever possible and, even if it is impossible, a changed life attests a willingness to amend. Repentance is not an “easy way out.” When one is dealing with the devil and sin, it is not easy.

4. We see open confession by this young man, with a resignation to his father’s will. This is seen in his open admission in Lk. 15:18-19. This is an open confession of wrong. We do not see him trying to slip back home, lamely saying, “If I have done anything wrong, I guess I am sorry.” He gave a complete and open confession of guilt. Does this not show maturity on his part? Rather than saying, “I may have been a little wild” or trying to blame it on something or someone else, he says, “I have sinned.” It is easy to feel good toward a little fellow like that. This shows a truly “humble and contrite” spirit (Isa. 66:2). This is the way we must come to God. Beaten and weighted down with our sins and sorry for them (godly sorrow), we must humble ourselves and admit our wrong and make His will our will (Matt. 5:4; 16:24; Lk. 18:13).

5. The young man is received and restored to home upon his confession of guilt and asking forgiveness (Lk. 15:20-23). He was received of his father. How glad his father was to see him. He, no doubt, had longed for his return; now, he had returned. He had compassion on him; he ran out to meet him. What a welcome sight for a tired, weary, ragged and hungry son. What a homecoming this is – a father and son reunited! A more tender story you will not find. It speaks of divine things.

Of note also, is the absence of probation and recriminations. The boy thought himself unworthy to be called his son, but the father did not think him unworthy to be his son. He was received as his son, not as a hired servant. He was restored to his original place as his son. Here we see reconciliation. Nay, instead of restrictions and recriminations, he calls for the best robe, shoes, and ring for his hand. His son is home. All is forgiven. The relationship is restored. “For this my son was dead and is alive again; he was lost, and is found” (v. 24).

How tenderly God our Father receives anyone who will turn again home in obedience. There is pardon full and sweet from a Father who always loves and really cares (Rom. 5:8). But it is sin that rears its ugly head and separates man from his God (Isa. 59:1-2). Sin shows a rejection of the Father’s love and goodness and provision. God is asking, “How long will it be ere they return to innocency?” (Hos. 8:5).

6. Next, we see rejoicing (Lk. 15:23, 25). A son is found alive. Bring the fatted calf, the shoes, robe and ring. Let us be merry. All are to rejoice. Think of the rejoicing of this homecoming.

What a joyous occasion when one returns to God (Lk. 15:4-10)! God wants all to come to repentance (1 Pet. 3:9) and, when this happens, all should rejoice.’ The angels in heaven rejoice, we should rejoice, the church should rejoice. (But how many do you know who can not even be put out enough to stay for the baptism of a precious soul into Christ?)

What a wonderful thing it is that one can return to God from a life of sin, that God will forgive, that He loves, even though we are unlovable, that God desires us to come, even though we may not desire to go. We ought to be ever thankful for such a heavenly Father, and give Him the honor, praise, and reverence that is due Him.

We will not mention the elder brother of this story in this article, except to say that the parable begins with the younger son away from home, and his brother at home, and it ends with the younger son at home again and his elder brother refusing to enter the home. Perhaps we will have an article on the elder brother at a later date.

Truth Magazine XXIV: 47, pp. 762-763
November 27, 1980

By Fred Holthouser

Paul tells us in 1 Corinthians 5:6-7, “Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.” Solomon wrote in Proverbs 23:23, “Buy the truth and sell it not; also wisdom, and instruction, and understanding.” We should underline these points and then no false teacher can lead us astray. All sin must be put away that we may love all of the truth of God revealed in His word.

A Time for Change

It took me a long time and much prayer, heartache, and trouble with the Society to be able to break away from them completely. Even now, eight years since I obeyed the gospel, I still have to watch myself that I do not lapse back into the language of the Watchtower Bible and Tract Society. Jesus tells us about these kind of people in Matthew 15:8-9, where He warns us that the doctrines of men are not to be followed by any of us. Paul was a persecutor of the Lord’s church, but after he found out that he was wrong he changed and became one of the strongest workers for the Lord. There is only one thing worse than being wrong. The greater sin is that, after you find out you are wrong, you will do nothing about making the proper change to make it right with the Lord. I do know that some people are more hard-headed than are others and it takes them a lot longer to make up their minds that they are wrong; I fall into that class. But finally I did change with God’s help through his Word and so can you if you seek the truth of God rather than theories of men.

In all good conscience, I could no longer teach the things that the Society said I had to teach or else face the consequences for not doing as I was told. The congregation overseer told me to believe whatever I wanted to believe, but to keep it to myself and just do as I was told to do by the Society headquarters without any questions. I never was that type of person, as any of the members in the body of Christ that know me will tell you. I question everyone on what they teach and they had better be able to show me Book, Chapter and Verse for what they teach. I will not take just their word for it, as brother Ron Halbrook can testify from our conversation when he held a gospel meeting here in Leitchfield, Kentucky during 1979. [Yes, when I was in the meeting at the Mill Street church, brother Holthouser manifested the spirit of Acts 17:11. He was ready to investigate by searching the Scriptures. Ron Halbrook]

Counted As An Enemy

Most Witnesses have become my enemies, but I feel as did Paul when he wrote the letter to the Galatians (in 4:16), “Have I made you my enemy because I have told you the truth?” After I had started reading and questioning myself out of the New World Society, a dear brother and sister in Christ started talking to me about going to church with them and I made every excuse that I could think of not to go. That did not stop them from asking me to go with them to investigate a church which I could read about in the Bible. So I went and started questioning the preacher about what he had said. This started him to coming over to my house and we had some pretty good discussions on the Bible. Many times he stayed there all night and as he went home I washed my face and combed my hair and went to work. After having all my big guns knocked out by the word of God, I obeyed the gospel and have been preaching off and on as my health will let me ever since. I wonder how many others would be willing to spend as much time in teaching someone the errors of their ways as this person was. I thank God every day for these three brethren that cared enough about my soul to help me come out of this false religious organization and into the light of the truth of God’s word.

After this all happened, the Witness congregation committee met and said that they were going to make an example out of me and that would stop anyone else from questioning the doctrines of the Society. This would teach others to do as they were told and not cause any trouble. They disfellowshipped me, so now no Witness is supposed to talk to me, not even members of my own family unless they are under my roof and care. To a Witness, anyone that has been disfellowshipped is dead to all other Witnesses. As one told me one time, you cannot talk to a dead person. This is also against the teaching of the word of God in 2 Thessalonians 3:15, which says, “Yet count him not as an enemy, but admonish him as a brother.”

I know that I must accept blame for some things that I said to the congregation committee that should not have been said. But I give thanks to God that he has forgiven me of those things as I have repented of them. In fact, all my sins were forgiven through the blood of Christ when I obeyed the gospel. Jesus said, “He that believeth and is baptized shall be saved,” and Peter commanded, “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Mk. 16:16; Acts 2:38).

Will You Answer the Gospel Call?

Before closing this article, let me say as did Paul in 2 Thessalonians 1:8, the Lord will return “in flaming fire taking vengeance on them that know not God and obey not the gospel of the Lord Jesus Christ. ” Do you get the message that is being sent to you by the Holy Spirit through Paul? Let me beg everyone that reads this article to study your Bible and learn the truth of God’s word. Then obey it and hang on to it like you never held on to anything else in your life. You soul’s salvation depends on your disobedience to the word of God. In John 12:48 Jesus said that if you reject him and receive not His word, there is one that will judge you in that day. The words that Jesus spoke will judge us all. Now the only thing that you and I have to worry about is to stay in obedience to that word and let no man or organization take us away from that obedience.

My earnest desire is that everyone who comes in contact with this article will obey the gospel and leave all false religious organizations while there is still time enough to do so. We are not given any guarantees of how long we will be in this life. After we die it will be too late for any changing then. Our position in eternity will be fixed and certain. So do what you are supposed to do in obedience to God now!

Truth Magazine XXIV: 47, pp. 760-761
November 27, 1980

By Jimmy Tuten

In preceding articles, it has been established that man has a soul, that inherent in the soul’s existence is endlessness and, therefore the soul of man is conscious from death to the resurrection. Solomon tells us that at death the flesh returns to the dust of the ground, while the “spirit shall return unto God” (Eccl. 12:7). What is meant by “return unto God”? Does this mean that the souls of just men go directly to heaven at death? If this is true, what of the souls of the wicked? Do they go directly to hell? To be specific, just where do the spirits of men go at death?

Positions Considered

While there may be some differences with reference to minor details, most people who believe that the soul has existence beyond death, take one of three positions: (1) That there is an intermediate state between death and the resurrection, known as “hades;” that hades is the abode of the souls of all men, whether just or unjust. (2) That at death, “particular judgment” takes place creating three classes of people. The first class enters into heaven, for it is argued that they are without sin. The second class are those who have committed venial sin. These enter into what is called “Purgatory.” The third class are those guilty of mortal sin and these, we are told, enter directly into hell itself. (3) The third position is that taken by many Protestant faiths (so-called), viz., That the spirits of men do not go into an intermediate state at death, but rather go directly to heaven or hell.

It will be the burden of this writing to establish the first position as the scriptural position and the one. most consistent with New Testament teaching. The second position will be discussed in a later article on “Purgatory.” As to the third position, our readers will be interested in knowing that William Hendriksen in his publication, The Bible on the Life Hereafter, presents a number of arguments in an effort to sustain this idea (Baker Book House, Grand Rapids, 1959; it may be purchased from Truth Magazine Bookstore). He says, “That the soul of God’s child goes directly to heaven at death is the clear and consisting teaching of Scriptures” (p. 51). Later in the book, Mrs. Hendriksen discusses the abode of wicked souls. Concerning them, he says, “We must be careful.” He throws his caution to the wind, however, when he says, “Scripture teaching on this point, though not extensive, is clear enough” (p. 81). The author’s position on this point is that hades is hell, and that hell is to be identified with the Old Testament sheol which in turn is said to be “the place where God’s wrath burns, and to which the wicked at death descend” (pp. 85-86). Not much weight can be attached to this position due to the vagueness and ambiguousness of the arguments used to sustain it. Hendriksen has tried in vain to use such passages as 2 Cor. 12:2-4; Heb. 11:10, 16 and 2 Cor. 5:8 to sustain his position.

That the soul of man does not go directly to heaven or hell at death is clearly taught in the Scriptures. The New Testament teaches that those going into “everlasting punishment” and those going to “life eternal,” will do so when/and only when “the Son of man shall come in his glory” (Matt. 25:31, 46, italics mine, JT). Since heaven and hell are places of everlasting reward and punishment, and men enter into these abodes at the Lord’s coming, it should be evident that they reside some place prior to the judgment which is in contradistinction to heaven and hell. When the Lord comes a second time, He shall appear with “a shout, and with the voice of the archangel and with the trump of God” (1 Thess. 4:16). At the sound of this voice, the dead shall come forth, “they that have done good, unto the resurrection of life; they that have done evil, unto the resurrection of damnation” (John 5:28-29). Thus, if one argues that, at the time of death, men go to heaven or hell rather than to an intermediate state, he is forced to repudiate these passages (cf. John 14:16; 2 Thess. 1:7-9; 2 Tim. 4:7-8). He is forced to deny the need for a judgment predicted upon the resurrection of all the dead.

Where Are The Souls Of Men?

Since men enter into heaven or hell after the second coming of Jesus, the spirits of those who have departed this life are in existence somewhere due to their immortal natures. What happens to them? Where do they go? Turn to the account of the “rich man and Lazarus” in Luke 16. Jesus, according to this context, is reproving the Pharisees by portraying them as the “rich man.” The believing publicans and sinners are portrayed as “Lazarus.” The characters in the story were not in a state of unconsciousness, nor were they in non-existence, for they could see, speak, remember and feel pain (vv. 23-25, 27-28). If they were in a state of unconsciousness or extinction after death, then the entire story loses its significance. Furthermore, it is fruitless to argue that the conditions described are descriptive of conditions after the resurrection, for the statement, “if one rise from the dead” implies that the resurrection had not occurred. Observe also that the object of the rich man’s concern was five brothers living on earth (vv. 27-28). This would not be, possible if the resurrection had occurred and the final state had been ushered into existence. The diversified conscious existence pictured symbolically in the account is a reflection of conditions during the intermediate state between this life and the judgment. The departed ones do enjoy either happiness or a form of punishment in this intermediate state, but this is provision and by no means the eternal state in heaven or hell.

“And In Hades He Lifted Up His Eyes”

When the rich man died, his soul entered into hades (hell, KJV). Since “hell” is a place of everlasting punishment, and hades denotes an intermediate state it is improper to translate hades into the English word “hell.” Hades we are told, is “the region of departed spirits of the lost (but including the blessed dead in periods preceding the Ascension of Christ).” To this definition given by Fine (Vol. 2, P. 187), Bagster’s Analytical Greek Lexicon adds the fact that hades is “the invisible abode of mansion of the dead” (p. 6). Thayer says that hades is “the nether world, the realm of the dead . . . common receptacle of desembodied spirits” (p. 11). Not only was the rich man in the realm of disembodied spirits, but he was in a special section of the nether world, i.e., in a region of woe. Hades in this passage takes the sense of tartarus though the word is not used in the text (Future Punishment, Moses Stuart, p. 134). The word tartarus occurs only once in the New Testament. Of it, Peter said, “For God spared not the angels that sinned, but cast them down to tartarus (hell, KJV), and delivered them into chains of darkness, to be reserved unto judgment” (2 Pet. 2:4). In the Greek, tartarus “is employed to designate a supposed subterranean region, as deep down below the upper part of hades as the earth is distant from heaven” (Ibid., p. 137). The rich man entered into hades, but more specifically that part of hades known as tartarus, where all the wicked are confined and tormented between death and the resurrection. Of this state, Jude says that men are “reserved in everlasting chains under darkness unto the judgment of the great day” (Jude 6). This demonstrates that the “everlasting chains” and/or tartarus is not hell, for men do not enter into hell until the judgment of that “great day.”

“Carried By Angels Into Abraham’s Bosom”

In spite of the fact that some ridicule the idea that hades has two divisions, one for the wicked and one for the righteous, the story of the rich man and Lazarus teaches that Lazarus-went into “Abraham’s bosom” which is also a part of hades (Lk. 16:22). Abraham’s bosom stands for paradise. “To repose on Abraham’s bosom is to be in paradise, for Abraham is there” (Alfred Plummer, Commentary on Luke). Paradise originally meant “an enclosed park, or pleasant garden,” but in time it became known as “the department of Hades where the blessed souls await the resurrection; and therefore, equivalent to Abraham’s bosom” (Marvin Vincent, Word Studies in the New Testament, p. 431). Paradeisos (paradise) occurs in Lk. 23:43; 2 Cor. 12:4 and in Rev. 2:7; and always denotes the abode of the blessed. Paradise is not heaven, though in the true sense of the term, it is a pleasant park leading into the heavenly mansion. It is not possible to describe the beauty of paradise, for even those who have viewed it were not allowed to describe it to us (2 Cor. 12:2). We will have to satisfy our curiosity by accepting the facts that are revealed, i.e., that paradise is separate from the earth, and by far more delightful than anything in this life. It is not heaven, but is an earnest of heaven itself. Though our knowledge of the thrilling existence of the hereafter is limited, there is no reason why our faith in such an existence cannot be sure. This is certainly true if our grasp on revelation is firm and steady.

Conclusion

When our dear companions in life die, their spirits enter into hades. The righteous abide in that part of hades known as Paradise until the day of resurrection. The wicked have their place in tartarus, which is also a part of hades. There is no turning back from the realm of hades due to the fact that death seals our destiny. We learn from God’s own word that “working out salvation is limited to the period of man’s earthly existence.” “And it is appointed for man once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Heb. 9:27-28). Prepare for eternity now by becoming a child of God (Gal. 3:26-27). Live faithfully until death (Rev. 2:10). Someone said, “The years seem to rush by now, and I think of death as a fast approaching end of a journey. This affords every reason for living, as well as working while it is day.” Amen!

Truth Magazine XXIV: 47, pp. 758-759
November 27, 1980