Johann
Member
- Joined
- Oct 26, 2022
- Messages
- 380
Luke 16:19–31, which sets forth the account of the rich man and Lazarus (and which,
strictly speaking, is not a parable), indicates a difference in Hades after the ascension of
Christ. Before this far-reaching event it seems clear that Hades was in two compartments, the
residence respectively of saved and unsaved spirits. “Paradise” and “Abraham’s bosom,”
both common Jewish terms of the day, were adopted by Christ in Luke 16:22 and 23:43 to
designate the condition of the righteous in the intermediate state. The blessed dead, being
with Abraham, were conscious and “comforted” (16:25).
The dying thief was on that very
day to be with Christ in “Paradise.” The unsaved were separated from the saved by a “great
chasm fixed” (16:26). The rich man, who is evidently still in Hades, is a representative case
and describes the unjudged condition in the intermediate state of the wicked. As to his spirit,
he was alive, fully conscious, in exercise of his mental faculties, and also tormented. It is thus
apparent that insofar as the unsaved dead are concerned, no change in their abode or state is
revealed in connection with the ascension of Christ.
At the sinners’ judgment of the great
white throne, Hades will surrender the wicked. They will be judged and cast into the lake of
fire (Rev. 20:13–14; see Lake of Fire). However, with regard to the state of the righteous and
the location of paradise, Christ’s ascension has evidently worked a drastic change. The
apostle Paul was “caught up to the third heaven … into Paradise” (2 Cor. 12:1–4). Paradise,
therefore, now denotes the immediate presence of God. When Christ “ascended on high” He
“led captive a host of captives” (Eph. 4:8–10). Since it is immediately added that He
“descended into the lower parts of the earth,” evidently the paradise division of hades, He set
free the saved spirit denizens of the underworld. Thus during the present church age, the
redeemed who die are “absent from the body … at home with the Lord.” The wicked, by
contrast, are in hades. Both are awaiting resurrection: one the resurrection to life and the
other the resurrection to condemnation. See Intermediate State; Gehenna; Lake of
Fire. M.F.U.
BIBLIOGRAPHY: A. T. Pierson, The Inevitable Alternative (n.d.); W. E. Clark, The Gates of
Hades (1927); J. J. Müller, When Christ Comes Again (1956), pp. 65–76; T. F. Glasson,
Greek Influence on Jewish Eschatology (1961); J. H. Gerstner, Jonathan Edwards on Heaven
and Hell (1980); W. G. T. Shedd, The Doctrine of Endless Punishment (1980).
Shalom
Johann
strictly speaking, is not a parable), indicates a difference in Hades after the ascension of
Christ. Before this far-reaching event it seems clear that Hades was in two compartments, the
residence respectively of saved and unsaved spirits. “Paradise” and “Abraham’s bosom,”
both common Jewish terms of the day, were adopted by Christ in Luke 16:22 and 23:43 to
designate the condition of the righteous in the intermediate state. The blessed dead, being
with Abraham, were conscious and “comforted” (16:25).
The dying thief was on that very
day to be with Christ in “Paradise.” The unsaved were separated from the saved by a “great
chasm fixed” (16:26). The rich man, who is evidently still in Hades, is a representative case
and describes the unjudged condition in the intermediate state of the wicked. As to his spirit,
he was alive, fully conscious, in exercise of his mental faculties, and also tormented. It is thus
apparent that insofar as the unsaved dead are concerned, no change in their abode or state is
revealed in connection with the ascension of Christ.
At the sinners’ judgment of the great
white throne, Hades will surrender the wicked. They will be judged and cast into the lake of
fire (Rev. 20:13–14; see Lake of Fire). However, with regard to the state of the righteous and
the location of paradise, Christ’s ascension has evidently worked a drastic change. The
apostle Paul was “caught up to the third heaven … into Paradise” (2 Cor. 12:1–4). Paradise,
therefore, now denotes the immediate presence of God. When Christ “ascended on high” He
“led captive a host of captives” (Eph. 4:8–10). Since it is immediately added that He
“descended into the lower parts of the earth,” evidently the paradise division of hades, He set
free the saved spirit denizens of the underworld. Thus during the present church age, the
redeemed who die are “absent from the body … at home with the Lord.” The wicked, by
contrast, are in hades. Both are awaiting resurrection: one the resurrection to life and the
other the resurrection to condemnation. See Intermediate State; Gehenna; Lake of
Fire. M.F.U.
BIBLIOGRAPHY: A. T. Pierson, The Inevitable Alternative (n.d.); W. E. Clark, The Gates of
Hades (1927); J. J. Müller, When Christ Comes Again (1956), pp. 65–76; T. F. Glasson,
Greek Influence on Jewish Eschatology (1961); J. H. Gerstner, Jonathan Edwards on Heaven
and Hell (1980); W. G. T. Shedd, The Doctrine of Endless Punishment (1980).
Shalom
Johann
I have done CARRER days in Elementary schools and told stories to little kids in "kindergartens" On Career Days in little Elementary schools about making a career in "The Protestant Ministry" years and years ago, to those who of my brothers and sisters of the other race. And you would be surprise the serious questions they ask.
