Most of what we believe about hell comes from Catholicism and
ignorance of the Old Testament, not from the Bible. This study will cause you to
re-examine current teaching on hell and urge you to further study on what
happens to the wicked after death.
Copyright © 1996, revised © 2004, expanded © 2007 by Samuel G.
Dawson and Patsy Rae Dawson
Chapter 11 from the book The Teaching of Jesus: From Mount Sinai to Gehenna: A
Faithful Rabbi Urgently Warns Rebellious Israel.
See Rights Notice below.
Jesus' Teaching on Hell
Expanded September 2007
Samuel G. Dawson
"Don't you know that hell is just something the Catholic Church invented
to scare people into obedience?"
I was righteously indignant when, a number of years ago, a caller uttered
these words on a call-in radio show I was conducting. Perturbed by his haphazard
use of Scripture, I pointed out to him and the audience, that hell couldn't
possibly be something invented by Catholic theologians because Jesus talked
about it. I forcefully read some of the passages where Jesus did, and concluded
that hell couldn't possibly be the invention of an apostate church.
I now believe that hell is the invention of Roman Catholicism; and
surprisingly, most, if not all, of our popular concepts of hell can be found in
the writings of Roman Catholic writers like the Italian poet Dante Alighieri
(1265-1321), author of Dante's Inferno. The English poet John Milton
(1608-1674), author of Paradise Lost, set forth the same concepts in a
fashion highly acceptable to the Roman Catholic faith. Yet none of our
concepts of hell can be found in the teaching of Jesus Christ! We get
indignant at the mention of purgatory-we know that's not in the Bible. We may
also find that our popular concepts of hell came from the same place that
purgatory did-Roman Catholicism. The purpose of this study is to briefly analyze
Jesus' teaching on hell (more correctly Gehenna, the Greek word for which
hell is given), to see whether these popular concepts are grounded therein.
A Plea for Open-Mindedness as We Begin
If we strive for open-mindedness and truly want to know what the Bible
teaches, the following quotation will help us in our search:
We do not start our Christian lives by working out our faith for
ourselves; it is mediated to us by Christian tradition, in the form of sermons,
books and established patterns of church life and fellowship. We read our Bibles
in the light of what we have learned from these sources; we approach Scripture
with minds already formed by the mass of accepted opinions and viewpoints with
which we have come into contact, in both the Church and the
world.…It is easy to be unaware that it has happened; it is hard
even to begin to realize how profoundly tradition in this sense has moulded us.
But we are forbidden to become enslaved to human tradition, either secular or
Christian, whether it be “catholic” tradition, or “critical” tradition, or
“ecumenical” tradition. We may never assume the complete rightness of our own
established ways of thought and practice and excuse ourselves the duty of
testing and reforming them by Scriptures. (J. I. Packer, “Fundamentalism” and
the Word of God [Grand Rapids, MI: William B. Eerdmans Publishing Co.,
1958], pp. 69-70.)
Of course, Packer just reminds us of Biblical injunctions to test everything
proposed for our belief. For example, in II Cor. 13.5, Paul told the
Corinthians:
Try your own selves, whether ye are in the faith; prove your own
selves.
Likewise, in Eph. 5.8-10, Paul commanded the Ephesian Christians to be
involved in such testing:
…for ye were once darkness, but are now light in the Lord, walk as
children of light…proving what is well-pleasing unto the
Lord.
In New Testament times, one was only a disciple of Christ when he was willing
to examine himself, his beliefs, and everything proposed for his belief as a
child of light. Nothing less is required now.
Hell vs. Sheol and Hades
We first begin by eliminating the problem the King James Version of the Bible
introduced to this study by indiscriminately translating four different words in
the Bible as hell: sheol, hades, tartarus, and gehenna.
Sheol Used of Unseen
In the Old Testament, the word for which hell is given in the King James
Version is sheol, a word whose root meaning is “unseen.” The King James
Version translates sheol as “hell” 31 times, “the grave” 31 times (since
someone in the grave is unseen), and “the pit” three times.
Yet in the Old Testament sheol was not exclusively a place of
punishment, for faithful Jacob was there (Gen. 37.35, 42.38, 44.29, 31).
Righteous Job also longed for it in Job 14.13. David spoke of going to
sheol in Ps. 49.15 and Jesus went there, Ps. 16.10 and Acts 2.24-31. In
all these cases, these men were “unseen” because they were dead.
Sheol Used of National Judgments
Many times the Bible uses the word sheol of national judgments, i.e.,
the vanishing of a nation. In Isa. 14.13, 15, Isaiah said Babylon would go to
sheol, and she vanished. In Ezek. 26.19-21, Tyre so vanished in
sheol. Likewise, in the New Testament, in Mt. 11.23, 12.41, Lk. 10.15,
and 11.29-32, Jesus said that Capernaum would so disappear. These nations and
cities didn't go to a particular location, but they were going to disappear, and
they did. They were destroyed. Thus, sheol is used commonly of national
judgments in both the Old and New Testaments.
Hades Used of Anything Unseen
The New Testament equivalent of sheol is hades, which occurs
only eleven times. Like its synonym sheol, the King James Version
translates the word “hell.” However, the correct translation is hades, or
the unseen. The Bible doesn't use hades exclusively for a place of
punishment. Luke 16 pictures righteous Lazarus there. Acts 2.27, 31 says Jesus
went there. In I Cor. 15.15, Paul used the same word when he said, “O
grave, where is thy victory?” In Rev. 1.18, Jesus said he had the
controlling keys of death and hades, the unseen, and in Rev. 6.8, death
and hades followed the pale horse. Finally, in Rev. 20.13, 14, death and
hades gave up the dead that were in them, and were then cast into the
lake of fire. These verses illustrate that hades refers to anything that
is unseen.
Hades Used of National Judgment
Like its companion word in the Old Testament, hades was also plainly
used of national judgments in the New Testament. In Mt. 11.23 and Lk. 10.15,
Jesus said Capernaum would go down into hades, i.e., it was going to
vanish. In Mt. 12.41 and Lk. 11.29-32, Jesus said his generation of Jews was
going to fall.
About hades in Greek mythology, Edward Fudge said:
In Greek mythology Hades was the god of the underworld, then the
name of the nether world itself. Charon ferried the souls of the dead across the
rivers Styx or Acheron into this abode, where the watchdog Cerberus guarded the
gate so none might escape. The pagan myth contained all the elements for
medieval eschatology: there was the pleasant Elyusium, the gloomy and miserable
Tartarus, and even the Plains of Asphodel, where ghosts could wander who were
suited for neither of the above...The word hades came into biblical usage
when the Septuagint translators chose it to represent the Hebrew sheol,
an Old Testament concept vastly different from the pagan Greek notions just
outlined. Sheol, too, received all the dead...but the Old Testament has
no specific division there involving either punishment or reward. (Edward
William Fudge, The Fire That Consumes [Houston: Providential Press,
1982], p. 205.)
We need to make sure that our ideas concerning hades come from the
Bible and not Greek mythology. We have no problem using sheol the way the
Old Testament used it, or hades, as the New Testament used it. Both refer
to the dead who are unseen, and to national judgments.
Tartarus Is Also Translated Hell in the King James
Version
In II Pet. 2.4, we read:
For if God spared not angels when they sinned, but cast them down to
hell, and committed them to pits of darkness, to be reserved unto
judgment;...
The Greek word translated “pits of darkness” here, the only time it's used in
the Bible, is tartarus. Again, the KJV gave us hell for free,
there being no reason to translate it so. The passages speak of angels that were
being punished when II Peter was written, to show that God knew how to treat
disobedience among angels. It says nothing about fire, torment, pain, punishment
of anyone else, or that it will last forever. It simply doesn't pertain to our
subject.
The Popular Concept of Hell Unknown to the Old Testament
Before we move to the gospel's teaching on hell, we want to think further
concerning that the word gehenna (popularly mistranslated hell, as we'll see)
didn't occur in the Greek Old Testament, the Septuagint. Let's take a few
paragraphs to let the significance of that fact soak in. In previous editions of
this material, I merely remarked that prominent Old Testament characters like
David and Abraham never heard the term or its equivalent. They were never
threatened with eternal torment in hell or heard anything like our popular
concept now. However, Gehenna's absence in the Old Testament is a much more
serious omission than that. (The concepts in this section are suggested by
Thomas B. Thayer in his 1855 Edition of Origin and History of the Doctrine of
Endless Punishment.)
Before the Mosaic Law
Adam and Eve in the Garden
When God placed Adam and Eve in the Garden of Eden, he never mentioned the
concept of eternal torment to them. Read for yourself-it's just not there. Don't
you think it strange that as human history began on this planet, while God
explained which tree they could not eat of, that he didn't give the parents of
all mankind some kind of warning about eternal punishment, if there was
potential for it to be in their future, and the future of all their posterity?
Most of us think eternal torment will engulf the vast majority of mankind,
nearly all of Adam and Eve's descendents, yet here's a father, God, who didn't
warn his children of the potential of what might befall them. What would you
think of a father who told his young child not to ride his bike in the street,
and if he did, he would get a spanking. Suppose he also planned to roast him
over a roaring fire for fifty years? After he spanked him, would you think him a
just father for not warning his child? Can you think of an apology or a defense
for him? Yet to Adam and Eve, the father of all mankind failed to mention a much
greater punishment than the death they would die the day they ate of the
forbidden tree. Was this just a slip of the mind on God's part, to not mention
at all the interminable terrible woes that lay ahead for the vast majority of
their descendants? No, God announced to them a tangible present punishment the
very day they committed the sin: “In the day thou eatest thereof thou shalt
surely die.” They found that the wages of sin was death.
Cain and Abel
The same is true with Cain and Abel, a case of murder of a brother. Surely,
we would think that God might roll out the threat of eternal torment that Cain
was to receive as a warning to all future generations. In the whole account,
there's not a hint, not a single word on the subject. Instead, Cain is told,
“And now art thou cursed from the earth...When thou tillest the ground, it shall
not henceforth yield unto thee her strength; a fugitive and a vagabond shalt
thou be in the earth.” Again, Cain received an immediate, tangible physical
punishment administered, with absolutely no warning of future eternal torment.
Like Adam, Cain heard none of the dire warnings preached from pulpits of the
fiery wrath of God, tormenting his soul throughout eternity.
Now, if Cain were to receive such punishment from God without warning, would
God be a just lawgiver and judge to impose additional, infinitely greater
punishment with no word of caution whatsoever? In Gen. 4.15, God said,
“Therefore, whosoever slayeth Cain, vengeance shall be taken on him seven-fold.”
If, with no warning, Cain was going to receive eternal fiery torment, would
those who killed him receive seven times endless fiery torment?
I'm not making light of endless torment, I'm just pointing out that it's
remarkable that God hadn't said a word about it thus far in the Bible story.
Noah and the Flood
When we come to Noah and the flood, God noted that “every thought of man's
heart was only evil continually,” and that “the earth was filled with violence,
and all flesh had corrupted his way upon the earth.” If not before, wouldn't
this be the ideal time to reveal eternal torment ahead for nearly all
inhabitants of the earth? If any circumstances warranted such punishment, this
would be the time, would it not? However, Noah, “a preacher of righteousness,”
didn't threaten endless punishment to evildoers. If warnings of such punishment
serve to turn man aside from his evil way, surely this would have been the time
to have revealed it, but there's nary a whisper of it. Instead, they were
destroyed by the flood, a physical, tangible punishment for their sin, with
absolutely no warning of endless torment. Nor was there such a warning when
mankind inhabited the earth again after the flood. One word from God might have
set the world on an entirely different course. Surprisingly no such word was
given.
Sodom and Gomorrah
We could go on with the story of Sodom and Gomorrah, the physical destruction
of the cities and their inhabitants, with not even a rumor of endless future
torment that we probably think they unknowingly faced. What would we think if
our government passed a new law with a huge fine as the punishment, but when a
guilty party was found, he paid the fine, but also had to serve endless torment
that the citizens had no warning of? What kind of judge explains the law and
known penalty, while carefully concealing a much more awful penalty? What would
the penalty of a few thousand dollars matter in a case where he was also going
to be tormented horribly and endlessly? Yet the popular concept is that the
Sodomites were sent into such a judgment.
We could go through the accounts of the builders of the tower of Babel, the
destruction of Pharoah and his armies, and Lot's wife, yet we would notice the
same thing. All these received a temporal physical punishment, with no mention
of an infinitely greater torturous punishment awaiting them in the future.
Was this teaching delibrately excluded from the record, or did it never
belong? We know that it isn't there. Neither the word gehenna nor the
concept of endless torment was given in the millennia before the giving of the
Law of Moses. From the creation to Mt. Sinai, there was simply no insinuation of
it in the entirety of human history up to that time. By the conclusion of this
study, we'll see that God never had a plan of inflicting such dreadful torment
on the people of his own creation.
Under the Mosaic Law
Most of us are familiar with the blessings and cursings Moses pronounced upon
the Israelites in Deuteronomy 28-30 before they entered the promised land. If
the Jews were disobedient to God, he promised them every conceivable punishment:
he would curse their children, their crops, their flocks, their health, the
health of their children, the welfare of the nation, etc. He foretold that they
would even go into captivity, and would have such horrible temporal physical
judgments to drive them to eat their own children. Among such an extensive list
of punishments that would come upon his disobedient people, God uttered not even
a whisper of endless torment upon them in any case of rebellion. All these
physical, temporal judgments would take place in this life.
We could multiply such cases of temporal punishments for rebellion,
corruption, and idolatry under Moses. He spelled them out in minute detail. The
writer of Hebrews (in 2.2) said: “...the word spoken through angels (the Mosaic
Law) proved stedfast, and every transgression and disobedience received a
just recompense of reward...” As we've seen, the punishment was physical and
temporal with no promise of endless torment whatsoever. Endless torment was
simply unknown under the Law.
The question now arises, did every transgressor and disobedient Jew receive
just punishment, or not? If they did, will their punishment continue to be just
if in the future, they will also receive endless torment in “hell” that they
were never told of and knew nothing of? If so, will eternal torment on top of
their just physical temporal punishment still be just? It cannot be, can it? How
can adding infinite torture in the future that they knew nothing of to a just
punishment they received in the past under the Old Testament still be just?
In summary, the popular concept of hell is not found anywhere in the Old
Testament. The word gehenna is not even contained in the Greek Old
Testament, endless torment is nowhere to be found in its pages.
Where Did the Concept of Endless Torment Originate?
As we've seen, it most certainly did not originate in the Old Testament,
either before or during the Mosaic Law. A great deal of evidence (more than
we'll give here) suggests that it originated in Egypt, and the concept was
widespread in the religious world. Augustine, commenting on the purpose of such
doctrines, said:
This seems to have been done on no other account, but as it was the
business of princes, out of their wisdom and civil prudence, to deceive the
people in their religion; princes, under the name of religion, persuaded the
people to believe those things true, which they themselves knew to be idle
fables; by this means, for their own ease in government, tying them the more
closely to civil society. (Augustine, City of God, Book IV, p. 32, cited
by Thayer, Origin & History, p. 37.)
Contriving doctrines to control people? Who would have believed it? Well, the
Greek world did, the Roman world did, and evidently between the testaments, the
Jews got involved, as well, as the concept of endless torment began appearing in
the apocryphal books written by Egyptian Jews.
Thayer wrote further:
Polybius, the historian, says: "Since the multitude is ever
fickle, full of lawless desires, irrational passions and violence, there is no
other way to keep them in order but by the fear and terror of the invisible
world; on which account our ancestors seem to me to have acted judiciously, when
they contrived to bring into the popular belief these notions of the gods, and
of the infernal regions. B. vi 56.
Livy, the celebrated historian, speaks of it in the same
spirit; and he praises the wisdom of Numa, because he invented the fear of the
gods, as "a most efficacious means of governing an ignorant and barbarous
populace. Hist., I 19.
Strabo, the geographer, says: "The multitude are restrained
from vice by the punishments the gods are said to inflict upon offenders, and by
those terrors and threatenings which certain dreadful words and monstrous forms
imprint upon their minds...For it is impossible to govern the crowd of women,
and all the common rabble, by philosophical reasoning, and lead them to piety,
holiness and virtue-but this must be done by superstition, or the fear of the
gods, by means of fables and wonders; for the thunder, the aegis, the trident,
the torches (of the Furies), the dragons, &c., are all fables, as is also
all the ancient theology. These things the legislators used as scarecrows to
terrify the childish multitude." Geog., B., I
Timaeus Locrus, the Pythagorean, after stating that the
doctrine of rewards and punishments after death is necessary to society,
proceeds as follows: "For as we sometimes cure the body with unwholesome
remedies, when such as are most wholesome produce no effect, so we restrain
those minds with false relations, which will not be persuaded by the truth.
There is a necessity, therefore, of instilling the dread of those foreign
torments: as that the soul changes its habitation; that the coward is
ignominiously thrust into the body of a woman; the murderer imprisoned within
the form of a savage beast; the vain and inconstant changed into birds, and the
slothful and ignorant into fishes."
Plato, in his commentary on Timaeus, fully endorses what he
says respecting the fabulous invention of these foreign torments. And Strabo
says that "Plato and the Brahmins of India invented fables concerning the future
judgments of hell" (Hades). And Chrysippus blames Plato for attempting to deter
men from wrong by frightful stories of future punishments.
Plutarch treats the subject in the same way; sometimes
arguing for them with great solemnity and earnestness, and on other occasions
calling them "fabulous stories, the tales of mothers and nurses."
Seneca says: "Those things which make the infernal regions
terrible, the darkness, the prison, the river of flaming fire, the judgment
seat, &c., are all a fable, with which the poets amuse themselves, and by
them agitate us with vain terrors." Sextus Empiricus calls them "poetic
fables of hell;" and Cicero speaks of them as "silly absurdities and
fables" (ineptiis ac fabulis).
Aristotle. "It has been handed down in mythical form from
earliest times to posterity, that there are gods, and that the divine (Deity)
compasses all nature. All beside this has been added, after the mythical style,
for the purpose of persuading the multitude, and for the interests of the laws,
and the advantage of the state." Neander's Church Hist., I, p. 7. ,
(Origin & History, 41-43.)
Mosheim, in his legendary Church History, described the permeation
among the Jews of these fables during the period between the testaments:
Errors of a very pernicious kind, had infested the whole body of the
people (the Jews--SGD). There prevailed among them several absurd and
superstitious notions concerning the divine nature, invisible powers, magic,
&c., which they had partly brought with them from the Babylonian captivity,
and partly derived from the Egyptians, Syrians, and Arabians who lived in their
neighborhood. The ancestors of those Jews who lived in the time of our Savior
had brought from Chaldaea and the neighboring countries many extravagant and
idle fancies which were utterly unknown to the original founders of the nation.
The conquest of Asia by Alexander the Great was also an event from which we may
date a new accession of errors to the Jewish system, since, in consequence of
that revolution, the manners and opinions of the Greeks began to spread among
the Jews. Beside this, in their voyages to Egypt and Phoenicia, they brought
home, not only the wealth of these corrupt and superstitious nations, but also
their pernicious errors and idle fables, which were imperceptibly blended with
their own religious doctrines. (Mosheim's Church History, century I pt. I
chap. ii.)
A similar statement is made in an old Encyclopedia Americana, cited by
Thayer:
The Hebrews received their doctrine of demons from two sources. At
the time of the Babylonish captivity, they derived it from the source of the
Chaldaic-Persian magic; and afterward, during the Greek supremacy in Egypt, they
were in close intercourse with these foreigners, particularly in Alexandria, and
added to the magician notions those borrowed from this Egyptic-Grecian source.
And this connection and mixture are seen chiefly in the New Testament. It was
impossible to prevent the intermingling of Greek speculations. The voice of the
prophets was silent. Study and inquiry had commenced. The popular belief and
philosophy separated; and even the philosophers divided themselves into several
sects, Sadducees, Pharisees, and Essenes; and Platonic and Pythagorean notions,
intermingled with Oriental doctrines, had already unfolded the germ of the
Hellenistic and cabalistic philosophy. This was the state of things when Christ
appeared. (Encyclopedia Americana, art. "Demon, " cited by Thayer
(Origin & History, p. 120).
Note that Luke wrote in Ac. 7.22 that “Moses was learned in all the wisdom of
the Egyptians,” yet knowing the Egyptian concepts, he gave not a whiff of
endless torment in any of his writings.
Thus, we see that the concept of endless torment afterlife was not found in
the Old Testament. It evidently crept in among some Jews during the period
between the testaments.
Thayer summarizes the intertestamental period on this subject in the
following words:
The truth is, that in the four hundred years of their intercourse
with the heathen, during which they were without any divine teacher of message,
Pagan philosophy and superstition had, so far as regarded the future state,
completely pushed aside the Law of Moses and the Scriptures of the Old
Testament, and set up in place of them their own extavagant inventions and
fables respecting the invisible world. (Ibid., p. 53)
The First Use of Gehenna
Most of our modern translations no longer translate hades and
sheol with the word “hell.” Now we want to examine the remaining Greek
word, gehenna, that is still commonly rendered “hell.” (We will discuss
whether this is an appropriate translation near the end of this study.) Notice
the first occurence of this word in the Bible in Mt. 5.21-22. In the Sermon on
the Mount, Jesus said:
Ye have heard that it was said to them of old time, Thou shalt not
kill; and whosoever shall kill shall be in danger of the judgment: but I say
unto you, that every one who is angry with his brother shall be in danger of the
judgment; and whosoever shall say to his brother, Raca, shall be in danger of
the council; and whosoever shall say, Thou fool, shall be in danger of the hell
(gehenna--SGD) of fire.
When Jesus used the term “hell of fire” in these verses, he actually used the
Greek word gehenna for the first time in inspired writing.
We want to begin with this first occurrence of gehenna and then study
all of its occurrences in the New Testament. In this way, we can determine the
totality of the Bible's teaching on what is now commonly called hell.
The Message of John the Baptist and Jesus
We devoted Chapter 6 entirely to this topic, but to understand Jesus' first
use of gehenna in the Sermon on the Mount, we must first have his
ministry, and that of his contemporary, John the Baptist, in their proper
contexts. We saw there that Malachi prophesied the coming of John the Baptist,
and that Jesus confirmed that fulfillment by John. John's preaching consisted of
announcements of an imminent (“the axe lieth at the root of the tree”) fiery
judgment on Israel if she didn't repent. This was the same fiery judgment of
which Malachi had spoken, and said that John would announce. With this idea of
imminent fiery judgment in the context, John continued in Mt. 3.11-12:
I indeed baptize you in water unto repentance: but he that cometh
after me is mightier than I, whose shoes I am not worthy to bear: he shall
baptize you in the Holy Spirit and in fire: whose fan is in his hand, and he
will thoroughly cleanse his threshing-floor; and he will gather his wheat into
the garner, but the chaff he will burn up with unquenchable fire.
Remember this “unquenchable fire.” It will figure in our study throughout. It
is the fire spoken of by Malachi, John, and Jesus.
Old Testament Background of Gehenna
Gehenna, the word hell is given for in the New Testament, is rooted in
an Old Testament location. It is generally regarded as derived from a valley
nearby Jerusalem that originally belonged to a man named Hinnom. Scholars say
the word is a transliteration of the Valley of the Sons of Hinnom, a valley that
had a long history in the Old Testament, all of it bad. Hence, Gehenna is
a proper name like the Rio Grande Valley of Texas and New Mexico. This being
true, the word should never have been translated “hell,” for as we'll see, the
two words have nothing in common.
We first find Hinnom in Josh. 1.8 and 18.16, where he is mentioned in
Joshua's layout of the lands of Judah and Benjamin. In II K. 23.10, we find that
righteous King Josiah “defiled Topheth in the valley of the children of Hinnom,
that no man might make his son or his daughter to pass through the fire to
Molech.” Josiah, in his purification of the land of Judah, violated the
idolatrous worship to the idol Molech by tearing down the shrines. Topheth (also
spelled Tophet) was a word meaning literally, “a place of burning.” In II Chron.
28.3, idolatrous King Ahaz burnt incense and his children in the fire there, as
did idolatrous King Manasseh in II Chron. 33.6. In Neh. 11.30, we find some
settling in Topheth after the restoration of the Jewish captives from Babylon.
In Jer. 19.2, 6, Jeremiah prophesied calamity coming upon the idolatrous Jews
there, calling it the valley of slaughter, because God was going to slaughter
the Jews there, using Nebuchadnezzar, King of Babylon. In Jer. 7.32, Jeremiah
prophesied destruction coming upon the idolatrous Jews of his day with these
words:
Therefore, behold, the days come, saith the Lord, that it shall no
more be called Tophet, nor the valley of the son of Hinnom, but the valley of
slaughter; for they shall burn in Tophet, till there be no peace.
Notice the mention of Topheth, “the place of burning,” again. Isaiah also
spoke of Topheth this way in Isa. 30.33, when he warned the pro-Egypt party
among the Jews (i.e., those trusting in Egypt for their salvation from Babylon
rather than God) of a fiery judgment coming on them. In Jer. 19.11-14, Jeremiah
gave this pronouncement of judgment by Babylon on Jerusalem at the valley of
Hinnom:
And the houses of Jerusalem, and the houses of the kings of Judah,
shall be defiled as the place of Tophet, because of all the houses upon whose
roofs they have burned incense unto all the host of heaven, and have poured out
drink offerings unto other gods.
From these passages we can see that, to the Jews, the valley of Hinnom, or
Topheth, from which the New Testament concept of Gehenna arose, came to
mean a place of burning, a valley of slaughter, and a place of calamitous fiery
judgment. Thus, Thayer in his Greek-English Lexicon of the New Testament,
said, concerning Gehenna:
Gehenna, the name of a valley on the S. and E. of
Jerusalem...which was so called from the cries of the little children who were
thrown into the fiery arms of Moloch, i.e., of an idol having the form of a
bull. The Jews so abhorred the place after these horrible sacrifices had been
abolished by king Josiah (2 Kings xxiii.10), that they cast into it not only all
manner of refuse, but even the dead bodies of animals and of unburied criminals
who had been executed. And since fires were always needed to consume the dead
bodies, that the air might not become tainted by the putrefaction, it came to
pass that the place was called Gehenna.
Actually, since Gehenna was a proper name of a valley, it would have
been called Gehenna whether or not any idolatry, burning, or dumping of
garbage had ever occurred there, and it did, as we now see.
Fudge said concerning the history of the valley of Hinnom:
The valley bore this name at least as early as the writing of Joshua
(Josh. 15:8; 18:16), though nothing is known of its origin. It was the site of
child-sacrifices to Moloch in the days of Ahaz and Manasseh (apparently in 2
Kings 16:3; 21:6). This earned it the name “Topheth,” a place to be spit on or
abhorred. This “Topheth” may have become a gigantic pyre for burning corpses in
the days of Hezekiah after God slew 185,000 Assyrian soldiers in a night and
saved Jerusalem (Isa. 30:31-33; 37:26). Jeremiah predicted that it would be
filled to overflowing with Israelite corpses when God judged them for their sins
(Jer. 7:31-33; 19:2-13). Josephus indicates that the same valley was heaped with
dead bodies of the Jews following the Roman siege of Jerusalem about A.D.
69-70...Josiah desecrated the repugnant valley as part of his godly reform (2
Kings 23:10). Long before the time of Jesus, the Valley of Hinnom had become
crusted over with connotations of whatever is “condemned, useless, corrupt, and
forever discarded.” (Edward William Fudge, The Fire That Consumes
[Houston: Providential Press, 1982], p. 160.)
We need to keep this place in mind as we read Jesus' teaching using a word
referring back to this location
The Valley of Hinnom
in the Old Testament.
The Twelve Gehenna Passages in Chronological Order
Mt. 5.21-22
In Mt. 5.21-22, Jesus used Gehenna for the first time in inspired
speech:
Ye have heard that it was said to them of old time, Thou shalt not
kill; and whosoever shall kill shall be in danger of the judgment: but I say
unto you, that every one who is angry with his brother shall be in danger of the
judgment, and whosoever shall say, Thou fool, shall be in danger of the hell of
fire (Gehenna--SGD).
As we mentioned earlier in this study, Jesus actually used the Greek word
Gehenna for the first time in inspired writing. The word had never
occurred in the Greek Old Testament, the Septuagint. When we read the word hell,
all kinds of sermon outlines, illustrations, and ideas come to the fore of our
minds. None of these came to the minds of Jesus' listeners, for they had never
heard the word before in inspired speech. It is very significant that the word
did not occur even once in the Septuagint, quoted by Jesus and his apostles.
I suggest that to the Jews in Jesus' audience, Jesus' words referred merely
to the valley southeast of Jerusalem. In their Old Testament background,
Gehenna meant a place of burning, a valley where rebellious Jews had
been slaughtered before and would be again if they didn't repent, as Malachi,
John the Baptist, and Jesus urged them to do. Jesus didn't have to say what
Gehenna was, as it was a well-known place to the people of that area, but
his teaching was at least consistent with the national judgment announced by
Malachi and John the Baptist. The closest fire in the context is Mt. 3.10-12,
where John announced imminent fiery judgment on the nation of Israel.
Let's notice the other Gehenna passages to ascertain more about Jesus'
use of Gehenna. As we do so, let's analyze each passage thus: Does the
passage teach things we don't believe about an unending fiery hell, but which
fit national judgment in Gehenna?
Mt. 5.29-30
The next passage is Mt. 5.29-30, where Jesus used Gehenna twice when
he said:
And if thy right eye causeth thee to stumble, pluck it out, and cast
it from thee: for it is profitable for thee that one of thy members should
perish, and not thy whole body go into hell (Gehenna--SGD). And if thy
right hand causeth thee to stumble, cut it off, and cast it from thee: for it is
profitable for thee that one of thy members should perish, and not thy whole
body go into hell (Gehenna--SGD).
In our traditional idea of hell, unending fire after the end of time, we
normally don't think of people having their physical limbs at that time. This is
not an argument, but just the realization that we don't think in terms of some
people being in heaven with missing eyes and limbs, and some in hell with all of
theirs. As William Robert West said in his excellent work on the nature of man,
“No one that I know of believes that the `soul' shall `enter into life,' which
he or she says is in heaven, with a hand of that soul in hell.” (William Robert
West, If the Soul or Spirit Is Immortal, There Can Be No Resurrection from
the Dead,Third Edition, originally published as The Resurrection and
Immortality [Bloomington, IN: Author House, September 2006].)
However, these words do fit a national judgment. It would be better to go
into the kingdom of the Messiah missing some members, than to go into an
imminent national judgment of unquenchable fire with all our members. This was
equivalent to John's demand that his Jewish audience bring forth fruits worthy
of repentance or receive imminent unquenchable fire. The whole body of a Jew
could be cast into the valley of Gehenna in the fiery judgment of which
John spoke.
Mt. 10.28
The fourth time Jesus used Gehenna was when he said:
And be not afraid of them that kill the body, but are not able to
kill the soul: but rather fear him who is able to destroy both soul and body in
hell [Gehenna--SGD].
Again, Jesus spoke of Gehenna consistently with imminent national
judgment on Israel. This verse is often used to affirm that the soul of man
cannot be destroyed, that we're all born with an eternal soul, and it's that
soul that we think Jesus spoke of in this verse. This directly contradicts the
plain language of Jesus. If the body and soul of man cannot be destroyed, the
language of Jesus has no meaning whatsoever! To help us understand Jesus'
teaching here, let's briefly review the Bible's teaching concerning man being a
living soul. The word soul in the Old Testament comes from the Hebrew
nephesh, which fundamentally refers to man's animal life, i.e., the life
he shares with all animals. Hence, in Genesis 2.7, we read:
And Jehovah God formed man of the dust of the ground, and breathed
into his nostrils the breath of life; and man became a living soul.
Here, Adam consisted of (1) a physical body, composed from the earth, which
was not living. However, when God gave this body (2) the breath of life, Adam
was a living soul (nephesh). It's interesting that the term
nephesh is applied to animals many times in that same creation chapter.
For example, in Gen. 2.19, it's applied to animals: “Let the waters swarm with
swarms of living creatures (nephesh)." In Gen, 1.21, the same word is
translated living creature: "And God created the great sea-monsters, and
every living creature that moves wherewith the water swarmed.” In Gen.
1.24, it's again translated animals: "And God said, Let the earth bring
forth living creatures after their kind, cattle, and creeping things, and
beasts of the earth." In Gen. 1.30, it's translated life: "And to every
beast of the earth, and to every bird of the heavens, and to everything that
creeps upon the earth, wherein there is life." Hence, the term a
living soul, is applied to animals as well as man. They are all living
souls."
Since both animals and man are living souls or beings, we can read the
Bible's saying that souls (nephesh) can be smitten with the sword
and utterly destroyed, as in Josh. 11.11:
And they smote all the souls [nephesh] that were
therein with the edge of the sword, utterly destroying them; there was
none left that breathed: and he burnt Hazor with fire.
Thus, as Israel invaded Canaan, the national judgment they were carrying out
on the inhabitants was referred to as destroying their souls with their swords.
A similar usage of souls in the same context is in Josh. 10.35, 39:
...and they took it [the city of Eglon] on that day, and smote it
with the edge of the sword; and all the souls (nephesh) that were
therein he utterly destroyed that day, according to all that he had done
to Lachish.
...and he took it [the region of Debir], and the king thereof, and
all the cities thereof; and they smote them with the edge of the sword, and
utterly destroyed all the souls that were therein; he left none
remaining: as he had done to Hebron, so he did to Debir, and to the king
thereof; as he had done also to Libnah, and to the king thereof.
Likewise in Lev. 23.30, we read of the penalty for working on the Day of
Atonement:
Whosoever soul [nephesh] it be that doeth any manner
of work in that same day, that soul will I destroy from among his
people.
In none of these examples was the word soul referring to an immortal
part of man. Significantly, this usage is how the Jews listening to Jesus in Mt.
10.28 and Lk. 12.4-5 would have understood such language. They knew from their
Old Testament background that God could, and had many times, destroyed both
bodies and souls in various national judgments.
The question arises, “What's to keep anyone else from carrying out such
judgments of destroying both bodies and souls?” The answer is absolutely
nothing, if they're capable of doing it. Not everyone is, and this passage
doesn't say that only God is capable, does it? We may have thought that only
diety could destroy a soul because thought soul implied an immortal part
of man. However, that wasn't what any of these passages contemplated. The same
comments apply to the following passage.
Lk. 12.4-5
This is the fifth time Jesus used Gehenna, when he said:
And I say unto you my friends, Be not afraid of them that kill the
body, and after that have no more that they can do. But I will warn you whom ye
shall fear: Fear him, who after he hath killed, hath power to cast into hell
[Gehenna-SGD]: yea, I say unto you, Fear him.
Here Jesus taught the same thing John taught in Mt. 3.10-12, that only a
divine being has the power to cast someone into unquenchable fire. A human can
kill you. A divine being can imminently bring an unstoppable national judgment
in which a divinely ordained religion would be brought to an end. Notice also
that Jesus said that one would be cast into Gehenna after he has been
killed (Lk. 12.4-5) and that God can destroy both the soul and body in
Gehenna.
Notice also in verse 49 that Jesus said:
I came to cast fire upon the earth; and what do I desire, if it is
already kindled?
The fiery judgment of which Jesus spoke was not far off in time and place,
but imminent and earthly. In verse 56, Jesus noted that the judgment of which he
spoke was imminent, for he said:
Ye hypocrites, ye know how to interpret the face of the earth and
the heaven; but how is it that ye know not how to interpret this
time?
The word for earth in both these verses is gen, the standard word for
land or ground, not necessarily the planet, which we might think. Thayer defined
the word as:
1. arable land, 2. the ground, the earth as a standing place, 3.
land, as opposed to sea or water, 4. the earth as a whole, the world. (p.
114)
This is the word used in Mt. 2.6 (the land of Judea), Mt. 2.20 (the land of
Israel), Mt. 10.15 (the land of Sodom and Gomorrah), Mt. 11.24 (the land of
Sodom), Mt. 14.34 (the land of Gennesaret), Jn. 3.22 (the land of Judea), Ac.
7.3 (into the land which I shall show thee), Ac. 7.6 (seed should sojourn in a
strange land), Ac. 7.11 (a dearth over all the land of Egypt), etc. Thus, Jesus
again spoke of imminent fiery destruction on the land of Israel, just as Malachi
and John the Baptist said he would announce.
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